Manipulating Islam and democracy in Iraq’s ‘Pluralised Authoritarianism’

With the realisation that the initial motives for the 2003 invasion of Iraq – Saddam’s alleged stockpile of Weapons of Mass Destruction (WMD) and his links to Al-Qaeda – were grievous intelligence errors the Bush administration, with varying degrees of success, were able to spin the war’s rasion d’etre and redefine the parameters of victory. A central tenet of this approach was to begin speaking about democracy as if it had always been one of the aims of the war itself. For the first few years, the effort to democratise Iraq appeared to gain some credible momentum: a complex array of political, religious and ethno-sectarian factions formed political parties and civil society movements; uncensored news was enthusiastically consumed across the nation; Iraqi citizens took to the streets to protest key government decisions; and millions of Iraqis voted in relatively free and fair national elections (Davis, 2004, 2007, Isakhan, 2008, 2011b). Central to each of these developments were various Iraqi religious establishments – but especially those of the Shia Arab population of Iraq – who saw no distinction between their Islamic faith and the notion of democracy. Not surprisingly, a body of literature has emerged which has been very optimistic about Iraq’s engagement with both ‘Islam’ and ‘democracy’ in the post-Baathist period, while acknowledging the challenges it faces in creating a stable, egalitarian and democratic society (Al-Musawi, 2006, Cole, 2006, Davis, 2005, Dawisha, 2009, Isakhan, 2011a, Stansfield, 2007).

However, there have been virtually no studies which have sought to question this optimism in the light of more recent events. Addressing this lacuna, this paper documents the last few years (2006- 2011) which have seen many elements within the Iraqi political elite – most notably the Maliki government and his State of Law Coalition (SLC) – demonstrate what has been referred to in literature on other Arab states alternatively as ‘liberalised autocracy’ (Brumberg, 2002), ‘semi-authoritarianism’ (Ottaway, 2003) or ‘pluralised authoritarianism’ (Posusney and Angrist, 2005). That is to say, that these states consolidate their incumbency while putting in place measures that can be considered more or less liberal. To do this, the regime actually utilises (and controls) nominally democratic mechanisms such as elections, media freedoms, political opposition and civil society as part of their strategy to retain power. Of particular interest here are the ways in which the Maliki government – and Shia Arab Iraqi political factions more broadly – have manipulated both ‘Islam’ and ‘democracy’ towards such ‘pluralised authoritarianism’.

Humanity or justice?

This paper reflects on a critique of cosmopolitanism mounted by Tom Campbell, who argues that cosmopolitans place undue stress on the issue of global justice. Campbell argues that aid for the impoverished needy in the third world, for example, should be given on the Principle of Humanity rather than on the Principle of Justice. This line of thought is also pursued by ‘Liberal Nationalists’ like Yael Tamir and David Miller. Thomas Nagel makes a similar distinction and questions whether the ideal of justice can even be meaningfully applied on a global scale. The paper explores whether the distinction between the Principle of Humanity and the Principle of Justice might be a false dichotomy in that both principles could be involved in humanitarian assistance. It will suggest that both principles might be grounded in an ethics of caring and that the ethics of caring cannot be so sharply distinguished from the discourse of justice and of rights. As a result, the Principle of Humanity and the Principle of Justice cannot be so sharply distinguished either. It is because we care about others as human beings (Principle of Humanity) that we pursue justice for them (Principle of Justice) and the alleviation of their avoidable suffering.

The Sophists (Ancient Greek)

The sophists were itinerant professional teachers and intellectuals who frequented Athens and other Greek cities in the second half of the fifth century B.C.E. In return for a fee, the sophists offered young wealthy Greek men an education in aretē (virtue or excellence), thereby attaining wealth and fame while also arousing significant antipathy. Prior to the fifth century B.C.E., aretē was predominately associated with aristocratic warrior virtues such as courage and physical strength. In democratic Athens of the latter fifth century B.C.E., however, aretē was increasingly understood in terms of the ability to influence one’s fellow citizens in political gatherings through rhetorical persuasion; the sophistic education both grew out of and exploited this shift. The most famous representatives of the sophistic movement are Protagoras, Gorgias, Antiphon, Hippias, Prodicus and Thrasymachus.

The historical and philological difficulties confronting an interpretation of the sophists are significant. Only a handful of sophistic texts have survived and most of what we know of the sophists is drawn from second-hand testimony, fragments and the generally hostile depiction of them in Plato’s dialogues.

The philosophical problem of the nature of sophistry is arguably even more formidable. Due in large part to the influence of Plato and Aristotle, the term sophistry has come to signify the deliberate use of fallacious reasoning, intellectual charlatanism and moral unscrupulousness. It is, as the article explains, an oversimplification to think of the historical sophists in these terms because they made genuine and original contributions to Western thought. Plato and Aristotle nonetheless established their view of what constitutes legitimate philosophy in part by distinguishing their own activity – and that of Socrates – from the sophists. If one is so inclined, sophistry can thus be regarded, in a conceptual as well as historical sense, as the ‘other’ of philosophy.

Perhaps because of the interpretative difficulties mentioned above, the sophists have been many things to many people. For Hegel (1995/1840) the sophists were subjectivists whose sceptical reaction to the objective dogmatism of the presocratics was synthesised in the work of Plato and Aristotle. For the utilitarian English classicist George Grote (1904), the sophists were progressive thinkers who placed in question the prevailing morality of their time. More recent work by French theorists such as Jacques Derrida (1981) and Jean Francois-Lyotard (1985) suggests affinities between the sophists and postmodernism.

This article provides a broad overview of the sophists, and indicates some of the central philosophical issues raised by their work. Section 1 discusses the meaning of the term sophist. Section 2 surveys the individual contributions of the most famous sophists. Section 3 examines three themes that have often been taken as characteristic of sophistic thought: the distinction between nature and convention, relativism about knowledge and truth and the power of speech. Finally, section 4 analyses attempts by Plato and others to establish a clear demarcation between philosophy and sophistry.

A unified formalism for landmark based representation of maps and navigation plans

We present a unified formalism for representing maps and using them for constructing plans of navigation for an autonomous agent. The foundation of this work lies in addressing key questions that an agent is confronted with when navigating. That is, besides the main task of how to reach the intended destination from the current position, the agent faces other questions like: where am I? what landmarks can I see? where is my destination relative to me and the landmarks I am seeing? Fundamental to this representation is the use of visual landmarks, which are used as pivotal points in the landscape being described. Further, in the representation of spatial information and navigation there are three different viewpoints: first, the localized representation from the viewpoint of a sighted, mobile agent; second, the static representation seen by the map-maker; and third, the view of an external agent giving directions on the basis of his own experience/knowledge. The major contribution of this map model and the associated navigation method lies in the framework which unifies these three different points of view. This unification enables the agent to make no distinction in terms of following implicit instructions contained in a map and the directions given by external agents.

Meta-analytic review of neurocognition in bipolar II disorder

Objective: The clinical distinction between bipolar II disorder (BD II) and bipolar I disorder (BD I) is not clear-cut. Cognitive functioning offers the potential to explore objective markers to help delineate this boundary. To examine this issue, we conducted a quantitative review of the cognitive profile of clinically stable patients with BD II in comparison with both patients with BD I and healthy controls.
Method: Meta-analytical methods were used to compare cognitive functioning of BD II disorder with both BD I disorder and healthy controls.
Results: Individuals with BD II were less impaired than those with BD I on verbal memory. There were also small but significant difference in
visual memory and semantic fluency. There were no significant differences in global cognition or in other cognitive domains. Patients with BD II performed poorer than controls in all cognitive domains.
Conclusion: Our findings suggest that with the exception of memory and semantic fluency, cognitive impairment in BD II is as severe as in BD I. Further studies are needed to investigate whether more severe deficits in BD I are related to neurotoxic effects of severe manic episodes on medial temporal structures or neurobiological differences from the onset of the illness.

Using e-learning to increase the preparedness and confidence of nurses to perform buttonhole cannulation

Arteriovenous fistulae are considered the gold standard for haemodialysis vascular access. Their use can be fraught with complications for both the patient and cannulator, with knowledge, expertise and skills being key factors in reducing access associated morbidity. There is mounting evidence demonstrating the efficacy of the buttonhole technique. One disturbing problem noted with the buttonhole experience has been an increased rate in site infections, anecdotally attributed to poor buttonhole site preparation. Enhanced knowledge and skills for nurses are crucial in increasing patient comfort and improving outcomes.

Although knowledge and skill acquisition related to vascular access are often the focus of individual institutional educational initiatives, a national evidence based program that provides free equitable access to all nurses does not exist in Australasia. A survey of Australasian Nephrology Educators’ identified the need for more effective and consistent delivery of clinical education for nurses using innovative, web‐based approaches that support the tenets of e-learning methodologies. This paper will discuss the development and implementation of an e-learning program for buttonhole cannulation. The preparedness of participants to professionally engage with buttonhole cannulation and their self-efficacy (estimates) in undertaking learning about the clinical procedure using e-learning will be evaluated. In addition it will highlight the benefits of inter‐organizational partnerships and how they can facilitate positive change in teaching and learning practices aimed at improving patient outcomes. This project has unique characteristics that collectively provide value, distinction and innovation to patients, nurses, and renal departments across Australasia. As the e-learning program is founded on evidence based practice this project is easily transferable to an international context.

Therapeutic equivalence and the generic competition paradox

Following the passage of the Waxman-Hatch Act (1984), FDA approval for a generic drug requires the establishment of bio-equivalence between the generic drug and an FDA approved branded drug. However, a large body of evidence in the medical community suggests that bio-equivalence does not guarantee therapeutic equivalence; in some instances the lack of therapeutic equivalence can lead to fatal consequences for patients switching to generic products. In this paper, we construct a simple model to analyze the implications of therapeutic non-equivalence between branded and generic drugs. We show, theoretically and empirically, that this distinction can provide a plausible explanation of the generic competition paradox.

Communities, networks, individuals : place, self and everyday life on the internet

In this paper, I review the long-established use of the concept of ‘community’ which attempts both to perceive and analyse the experience of human interaction, mediated by networked computing. Ever since this form of communication commenced, it was clear that it was no ‘bloodless technological ritual’ (Rheingold, 1994), but something much more deeply human and expressive. For many years, the conceptual apparatus of ‘community’ served as the primary means for understanding the limits and potentials of this activity. However, the recent rise of social networking and social media might cast doubt on the legitimacy of this contested term’s continued relevance. Thus, I move from community to self, via the network notation that has come now to dominate our terminologies. I seek to demonstrate that, as the Internet has become interleaved with everyday life to the point where there is no distinction, for many people, between online and offline, we need to think again about how and what community might mean. In doing so, I suggest that the relationship between self and others, mediated or otherwise, is always one of shared ‘place’ but that contemporary practices of social networking differ significantly in how that place is shared and the degree of collective effort required.

Incorrigible and undisciplined lines in visual social research : ways of ‘writing’ and ‘drawing’ at the interstices

In this paper the author traces the possibilities afforded by engaging with the aesthetic, historic and socio-political nature of shodo (Japanese calligraphy) as an intersectional space. Shodo literally translated as 'the way of writing' is an artistic practice bringing together ink, brush and paper. It is simultaneously a juncture between studied discipline and an ongoing mediation of subjectivities. The calligrapher/writer/drawer communicates to the reader through the bold or subtle brush strokes, the pressure and movement at the completion of each stroke. The calligrapher/writer/drawer draws across the boundaries of text and image to meet the reader blurring the lines between subject and object. This discussion re-examines the hierarchical binaries of writing/drawing, text/image, self/Other as they play out from vanishing lines of distinction between truth and conjecture. Crossing these binaries opens up opportunity for decentring and questioning representational practice by enabling other possible meanings and practices to emerge (Lather, 2007). I work from a stance of theoretical promiscuity in order to disrupt constitutive discourses and restore the liminal in social research. Drawing across the fragments of research projects I illustrate the generative and speculative space of visualising pedascapes in educational research.

Learning to engage with human rights in heritage

Cultural heritage should not be seen merely as a technical matter or from a narrow visitor management point of view but rather as cultural practice—a form of cultural politics dominated by ruling regimes and social groups in which decisions are made about the future of and access to scarce resources. Several scholars have sought to push this approach further by arguing that heritage studies should take on the protection of human rights as a core consideration in the processes of identifying, inscribing, conserving and interpreting cultural heritage. This paper builds on these previous works to explore what the shift to a rights-based management approach in the World Heritage system might mean for various stakeholders in the heritage protection enterprise as they learn to meet this challenge and to find ways to support people’s right to access, enjoy and maintain cultural heritage. Reaffirming the need to maintain a strong relationship between theory and praxis, the paper draws into the discussion heritage practitioners, decision makers in governments and government agencies, scholars and educators. Of these, the principal emphasis in this paper is on educators who are seen to have a fundamentally important role in developing a critical understanding of the cultural heritage concept, how heritage is created, used and misused and how conservation approaches and programs sit within the broader context of community attitudes and aspirations and governmental responsibilities. A distinction is made between teachers in universities and trainers offering short courses more focused on specific employer needs. The paper focuses on World Heritage but refers to both tangible and intangible aspects. It shows how current moves to establish a rights-based approach to the management of World Heritage sites connects with moves elsewhere in global governance, most notably in the United Nations Permanent Forum on Indigenous Issues and the United Nations Human Rights Commission.

The Queen v Getachew : rethinking DPP v Morgan

In The Queen v Getachew, a recent decision of the High Court of Australia that was soon followed by the Victorian Court of Appeal, the High Court correctly noted that there is a fine line between the mens reas of belief and knowledge which turns upon the degree of conviction with which a belief is held. In particular, the court emphasised that a belief in the existence of a fact or circumstance that contemplates a real possibility or perhaps a higher degree of doubt as to the existence of that fact or circumstance is tantamount to knowledge or awareness that such fact or circumstance may not exist. When applied to the principle enunciated in DPP v Morgan, that type of belief would not be mutually exclusive with the alternative mens reas that require the Crown to prove that the accused was aware that the complainant was not or might not be consenting to the penetration at issue. In Getachew, the High Court merely pointed out that the mens reas of knowledge and belief, though similar in certain respects, are separate and distinct mental states that were incorrectly and inexplicably treated as though they were identical in Morgan and innumerable decisions that have followed and relied upon Morgan since it was decided by the House of Lords in 1976. In the aftermath of Getachew, therefore, the principle that an accused can act with a mental state that is mutually exclusive of the mens rea for rape remains intact. What has changed is that it is knowledge, rather than a mere belief that the complainant is not or might not be consenting, that is mutually exclusive of the requisite mens rea for rape.

Sublime: process and mediation

The Sublime: Process and Mediation expounds on the concept of a 'Material Sublime' as relevant to the development of artistic practice. The author maintains that the creative process is generative, highlighting the connection between nature, the body, and latent forms of knowledge as revealed through material interaction significant in the activity of painting.  She argues for a co-emergence maintaining the sublime experience traverses a liminal space wherein binary oppositions such as the distinction between mind and matter are negotiated.   

Conservation of genetic diversity in British populations of the diploid endemic Coincya monensis ssp monensis (Isle of Man Cabbage): the risk of hybridisation with the tetraploid alien, Coincya monensis ssp cheiranthos

Coincya monensis is represented in the British flora by two, cytologically distinct subspecies. Coincya monensis ssp monensis is an endemic diploid with a coastal sand dune distribution that includes a number of isolated populations. Coincya monensis ssp cheiranthos is a tetraploid alien, well established in South Wales in early successional habitats. Both subspecies share similar life form traits, flowering times and pollinators. Cluster analysis and phylogenetic reconstruction based on sequences of the mitochondrial nad4 gene confirmed the distinction between alien and endemic taxa. Tetraploid populations carry more polymorphic RAPDs loci and their genetic diversity is partitioned more within than among populations. In contrast, C. monensis ssp monensis has a distinct population genetic structure. Analysis of the multilocus genetic data confirmed a structure of genetically isolated, endemic population clusters in Scotland, Arran, the Isle of Man and South Wales. Experimental hybridisation showed the two subspecies are interfertile. Multivariate analysis of RAPDs data resolved hybrids between alien and endemic clusters and hybrids contained a proportion of alien-specific polymorphic loci. Hybrids of alien maternal parentage contained the mitochondrial nad4 sequence characteristic of the alien subspecies. Since the alien subspecies can invade mobile sand dune communities from urban sites and compete for pollinators, there is a risk that alien and endemic populations will mix and introgress. Conservation of endemic genetic diversity in Britain will require protection for all C. monensis ssp monensis populations. Currently, the most disjunct endemic population in South Wales is most at risk from introgression.

Transforming history and myth: on the mutuality and separation of shared narratives in Eastern Tibet

Questioning the distinction between ‘cold’ and ‘hot’ societies, and an implied separation between myth and history, anthropologists have increasingly urged for an understanding of both myth and history as equally valid modes of shared social consciousness. This article takes up this point of view by referring to a written history of Lhagang, a town in Eastern Tibet; a history that appears to have the transformative content and oral circulation of myth. Using Lévi-Strauss’ structural analysis of myth and Santos-Granero's concept of topograms to demonstrate the mythemes that derive from the written history and circulate among Lhagang Tibetans, the article argues that, within the political and cultural context of Lhagang, myth and history shift in and out of indigenous categories even while being categorically distinct.

Will it be me? Identity, concern, and perspective

Self-reflexive or egocentric concern has been taken to present a serious problem for reductionist and eliminativist metaphysical accounts of personal identity. Philosophers have tended to respond in one of three ways: by continuing the search for a metaphysical account of identity that (prudentially if not morally) justifies egocentric concern; by accepting that egocentric concern can hold between persons who are not numerically identical; or by advocating the abandonment of egocentric concern altogether. All these approaches, however, distinguish between metaphysical ‘facts’ and affective responses to them. Exploring a well-known example from Bernard Williams, I argue that egocentric concern presents itself as irreducibly first-personal and as making its own set of numerical personal identity claims on the phenomenal level. Williams' example also points to the need to complicate the first/third person schema by factoring in a further distinction between present-tense and implicitly atemporal perspectives on the self. Once this move is made, we can see that the identity claims figured in first-person present-tense experience and those arrived at through metaphysical deliberation need to be distinguished. We should resist the temptation to privilege one perspective over the other in all instances, or to collapse them into a unitary account of selfhood.