No right to live? Malaysia’s Islam and implications for its sexual minority storytellers

This paper discusses the fast emerging challenges for Malay and Muslim sexual minority storytellers in the face of an aggressive state-sponsored Islamisation of a constitutionally secular Malaysia. I examine the case of Azwan Ismail, a gay Malay and Muslim Malaysian who took part in the local ‘It Gets Better’ Project, initiated in December 2010 by Seksualiti Merdeka (an annual sexuality rights festival) and who suffered an onslaught of hostile comments from fellow Malay Muslims. In this paper, I ask how a message aimed at discouraging suicidal tendencies among sexual minority teenagers can go so wrong. In discussing the contradictions between Azwan’s constructions of self and the expectations others have of him, I highlight the challenges for Azwan’s existential self. For storytellers who are vulnerable if visible, the inevitable sharing of a personal story with unintended and hostile audiences when placed online, can have significant repercussions. The purist Sunni Islam agenda in Malaysia not only rejects the human rights of the sexual minority in Malaysia but has influenced and is often a leading hostile voice in both regional and international blocs. This self-righteous and supremacist political Islam fosters a more disabling environment for vulnerable, minority communities and their human rights. It creates a harsher reality for the sexual minority that manifests in State-endorsed discrimination, compulsory counselling, forced rehabilitation and their criminalisation. It places the right of the sexual minority to live within such a community in doubt. I draw on existing literature on how personal stories have historically been used to advance human rights. Included too, is the signifance and implications of the work by social psychologists in explaining this loss of credibility of personal stories. I then advance an analytical framework that will allow storytelling as a very individual form of witnessing to reclaim and regain its ‘truth to power’.

Des femmes converties à l'islam en France et au Québec : religiosités d'un nouveau genre

En Europe et en Amérique du Nord, les phénomènes de conversion à l'islam suggèrent que modernité et sécularisation ont engendré de nouvelles formes de subjectivité, insolites au premier abord. Pourtant, l'apparente incompatibilité entre les identités musulmane d’un part, et québécoise ou française d’autre part, provient davantage du contexte sociopolitique dans lequel ces identités se produisent que d'une impossibilité inhérente aux paradigmes musulman et occidental en soi. Notre étude réalisée en France et au Québec montre que si le retour à l’islam s’inscrit dans un projet d’herméneutique du soi qui se réalise dans le cadre d’une démarche spirituelle, le geste de conversion est forgé par le contexte social et politique qui lui donne sens et portée. Ainsi, l’identité des nouvelles musulmanes se négocie dans les rapports sociaux qui traversent et dominent les univers du discours locaux; le projet social et politique qui en résulte vise à transcender ces modèles en proposant une alternative qui combine l’hérité et le choisi. Notre projet s’inscrit dans une perspective comparative au sein de deux espaces politiques se distinguant non seulement par leur mode de gestion de la diversité religieuse et ethnique, mais aussi par leur système de régulation du religieux dans l'espace public. Considérant que le changement de religion est un processus aussi subjectif que social, nous soutenons que la nouvelle identité du converti se distribue de façon continue et dynamique entre la réalisation du soi et la (re)construction de son appartenance sociale. Par conséquent, le geste de conversion traduit autant la quête d’une spiritualité et d’un mode de vie pieux, qu’il exprime un discours critique de son contexte social et politique, et constructif puisqu’il en propose une alternative. En nous inspirant des perspectives théoriques de Ricœur, de Foucault, et de Calhoun, nous examinons la formation du sujet et la construction de son identité, autant par la production d’un discours (récit de conversion), que par le modelage du corps (apprentissage des pratiques religieuses et sociales). Cette approche performative de la ritualité quotidienne met en évidence la fluidité, l'idiosyncrasie et l'historicité des appartenances et des subjectivités. Pour les femmes rencontrées, la mise en narration de la trajectoire de conversion joue un rôle clé dans le processus de constitution et d’actualisation du soi musulman. Par la réflexivité du sujet, elle produit en effet une nouvelle herméneutique du soi, motivée par un objectif d’accomplissement personnel, et travaillé par le médium de la spiritualité. Par ailleurs, nous identifions des discours standardisés qui constituent des points de tension autour desquels se forgent la piété, la subjectivité, et l’identité des converties. Parmi eux, le modèle de genre préconisé révèle le retour à une nouvelle morale de la pudeur, de l'intimité, du corps et du souci de soi qui revisite les rhétoriques polarisées entre le féminisme jugé extrême des sociétés occidentales, et les dérives patriarcales de l’islam politique. En ce sens, nous considérons les femmes converties à l’islam comme la figure archétype du sujet musulman féministe. La formation de ces identités originales révèle les forces sociales et politiques sous-jacentes les localités nationales et les dynamiques globales. En effet, les performances élaborées par les converties se situent en compétition avec certains discours construits, tant par les musulmans de naissance que par la société d'origine. La conversion induit ainsi une recomposition des identités genrées, religieuses, nationales ou biographiques des nouvelles musulmanes. Si les attributs de l’altérité désormais mêlés à ceux du soi sont travaillés aux limites des catégories de la modernité avancée (savoir, religion et genre), ils reconfigurent également les rapports sociaux et les frontières de nouveaux groupes d’inclusion et d’exclusion (ethnicité, piété, génération). Au Québec, l'attrait pour l'islam participe d’une reconquête du sens et d’une volonté d'adhésion à la rhétorique cosmopolite hégémonique, l’entrée dans l’islam célèbre alors le retour à des formes de solidarité communautaire, faisant suite à une phase de modernisation et de sécularisation accélérée. En France, elle manifeste une critique envers la différenciation sociale et un mode d'appartenance à une classe ghettoïsée. L’adhésion à la religion de la catégorie minoritaire et ostracisée met en évidence l’échec d'un modèle républicain qui a failli à sa prétention d’universalité. Cette voie alternative aux projets séculier et moderne dominants contribue à reconfigurer les domaines du privé et du public, et permet à ceux qui choisissent la marge, de révéler les apories du centre.

Islamist Versus Islamist: Rising Challenge in Gaza

Islam's diversity is a direct result of centuries of schism and factionalism, and presents a challenge to the original spirit of unity as envisaged by its founder, the Prophet Mohammed. Rivalry within Islam undermines the precedent notion of unity through communal belonging (tawhid and ummah). Yet in the twenty-first century this diversity is ignored, and political Islam is represented as being more of a monolith than a spectrum of ideas and aspirations. Generally, the materialization of new Islamist groups is a challenge to those who hold that unity is all. In the Gaza Strip, specifically, the dominant Islamist actor, Hamas, is facing internal challenges from other Islamist elements. These rival Islamists are also influenced by events across their border in post-revolutionary Egypt where a plethora of new Islamist actors are vying for political space and power. This article deals with Hamas's Islamist rivals, and the effects they have had on Hamas's governance of the Gaza Strip, and political and religious legitimacy within it. It will focus on ideological and violent disputes between the Islamist elements in Gaza, and the means by which Hamas and its security elements have tackled newly emerging rivals.

The Muslim Brotherhood: the Arab Spring its Future Face

The Muslim Brotherhood is the most significant and enduring Sunni Islamist organization of the contemporary era. Its roots lie in the Middle East but it has grown into both a local and global movement, with its well-placed branches reacting effectively to take the opportunities for power and electoral competition offered by the Arab Spring.

Regarded by some as a force of moderation among Islamists, and by others as a façade hiding a terrorist fundamentalist threat, the potential influence of the Muslim Brotherhood on Middle Eastern politics remains ambiguous.The Muslim Brotherhood: The Arab Spring and its Future Face provides an essential insight into the organisation, with chapters devoted to specific cases where the Brotherhood has important impacts on society, the state and politics. Key themes associated with the Brotherhood, such as democracy, equality, pan-Islamism, radicalism, reform, the Palestine issue and gender, are assessed to reveal an evolutionary trend within the movement since its founding in Egypt in 1928 to its manifestation as the largest Sunni Islamist movement in the Middle East in the 21st century. The book addresses the possible future of the Muslim Brotherhood; whether it can surprise sceptics and effectively accommodate democracy and secular trends, and how its ascension to power through the ballot box might influence Western policy debates on their engagement with this manifestation of political Islam.

Drawing on a wide range of sources, this book presents a comprehensive study of a newly resurgent movement and is a valuable resource for students, scholars and policy makers focused on Middle Eastern Politics.

Contemporary Politics in the Middle East (Cambridge: Polity, 2011 – third edition)

The third edition of this dynamic book has been fully revised and updated to provide a comprehensive introduction to contemporary politics in the Middle East. Purposefully employing a clear thematic structure and including a wide range of case studies, data, visuals and further reading guidance the book explores and analyses the major issues which define the politics of this region of the globe.
Milton-Edwards begins by introducing and explaining key concepts and debates and goes on to outline the impact of colonialism and its legacy, the rise of Arab nationalism and anti-colonial politics. She then examines major political issues affecting the region, such as American foreign policy, political Islam, war and conflict, political economy, democratization, ethnicity and the role of women. The book concludes by highlighting the politics of the region in the twenty-first century and the future challenges it faces. This is a perfect introduction for undergraduates, covering key political, economic and social debates and providing updates and guidance for further reading.

"The genius of this book is that it integrates together the different themes which run through Middle Eastern politics. The coherence of the approach which the author has adopted is indicated by the manner in which she has updated the work in this second edition. Despite the substantial changes which the East has undergone since 9/11 and the 2003 Gulf War, the original line of analysis retains all its force. It remains a key reference for all those who are seeking to understand the region's politics, whether undergraduates, postgraduates or lay readers."
Tim Niblock, Exeter University
"I welcome the new edition of this comprehensive guide to the politics of such an important region of the world. It combines sensible generalizations with useful case studies of particularly important subjects. It is a must for all those who want to understand the complex politics of the modern Middle East."
Roger Owen, Harvard University
"Beverley Milton-Edwards has produced an excellent book, which is both wide-ranging in its coverage and punchy in its arguments. As such, its functions are dual. It works well as a text book, introducing the general reader to key themes in the contemporary region, from oil politics to ethnicity, to women and nationalism. But it also works as a running commentary on key debates, such as the rile of colonialism and the relationship between Islam and democracy. In short, this is a book with attitude."
Philip Robins, St Antony's College, Oxford

Movimientos sociales su construcción narrativa desde los nuevos medios: los Indignados bogotanos en Twitter

Se analiza la relación entre movimientos sociales y nuevos medios en Colombia, preguntando en particular por las posibilidades narrativas que tienen los movimientos sociales en el nuevo espacio comunicativo abierto por internet. Para ello, se lleva a cabo un estudio descriptivo del relato elaborado en la red social Twitter por activistas virtuales del movimiento de indignación surgido en Bogotá tras la destitución del alcalde mayor, Gustavo Petro, a finales de 2013. Se encontró que Twitter fue un espacio esencialmente de disputa. El relato del movimiento fue construido en permanente contrapunteo no solo con las informaciones de los medios de comunicación tradicionales y las intervenciones de los líderes políticos, sino también con expresiones ciudadanas rivales, que se movilizaron paralelamente en la misma red social en un ejercicio de contestación. Esta investigación emplea como marco analítico la “autocomunicación de masas” propuesta por Manuel Castells.

Beyond securitisation : Western Mediterranean international relations from a security perspective 1989-2002

Following the end of the Cold War and the ensuing changes to the international landscape, thinking about security has tended to become more discursive and interpretative in nature. What counts as security has increasingly derived from security discourses (that is, 'securitisation') and uncertainty about the multi-faceted future facing various countries and regions. Within this post-Cold War discourse, the Western Mediterranean has emerged as a region fraught with latent and manifest threats in the economic, political, societal and military sectors. Improved access to EU markets for Maghrebi exports; the security of energy supplies to the EU from Algeria and Libya; lack of democracy and the advance of political Islam; the flow of northward migration and worries about law and order in France, Italy and Spain; the growth in military expenditure and weapons proliferation in the Maghreb; all have been central to the securitisation agenda. However, this agenda has often lacked credibility especially when inter-linkages have purportedly been established between economic underdevelopment and political instability, between the advance of political Islam and the threat to energy supplies, or between immigration and the threat to national identity. Such inter-sectoral linkages distract from the credibility of those 'securitisation instances' which correspond to reality; the former linkages have often been exploited by extremist politicians in south-west European countries as well as by regimes in the Maghreb to advance their respective interests. Thus, securitisation may defeat its main purpose; it may generate responses out of keeping with the aims proclaimed at the outset, aims centred on the countering of real threats and the ensuring of greater stability.