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Mohamed-ali Adraoui - One of the best experts on this subject based on the ideXlab platform.
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the obama administration and the egyptian muslim Brotherhood in the arab revolutions taming political islam
International Politics, 2019Co-Authors: Mohamed-ali AdraouiAbstract:This article deals with US policy towards the Egyptian Muslim Brotherhood. How has the leading world state power been dealing with the main Islamist movement, especially in the aftermath of the Arab upheavals? What is the intellectual approach to political Islam, specifically within the Obama administration? Has the anti-US potential been tamed or not? In light of the discourse held by US leaders and diplomats, I highlight the difficulties in addressing the Muslim Brotherhood. More specifically, I shed light on the way US policy of engagement towards the Islamist movement has been conducted.
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The unfinished history between America and the Muslim Brotherhood
2019Co-Authors: Mohamed-ali AdraouiAbstract:On July 11, 2018 the U.S. Congress’s Subcommittee on National Security organized a series of hearings on “The Muslim Brotherhood’s Global Threat.”1 The purpose was to determine what dangers the Muslim Brotherhood poses to American interests around the world. The Egyptian Muslim Brotherhood, which has long been considered by scholars to be the “mother” organization of modern Islamism, was described in the congressional hearings as a “a radical Islamist organization that has generated a network of related movements in 70 countries,” including al-Qaeda. Many at the hearings clearly wanted the U.S. Government to officially designate the Brotherhood as a terrorist organization. For years, the United States has labelled other Islamist movements, such as Hezbollah and the Brotherhood-offshoot Hamas, as terrorist organizations. However, so far no such steps have been taken by the U.S. Government regarding the Muslim Brotherhood.
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The Obama Administration and the Egyptian Muslim Brotherhood
2016Co-Authors: Mohamed-ali AdraouiAbstract:This article deals with the US policy in the aftermath of the Arab revolutions. It highlights how the main US diplomats and decision-makers have articulated their discourses on the issue of the Muslim Brotherhood, to understand the interaction between the United States and the main Egyptian Islamist organisation. This article tackles the intellectual and political assumptions as well as the interests upon which the US commitment policy towards the Muslim Brotherhood has been conducted. It also shows how it has been difficult to deal with a movement traditionally opposed to the US interests. This piece is more specifically based on declarations related to US diplomats and people in charge interacting with the Muslim Brotherhood and who were involved in the Egyptian situation until the summer of 2013 coup.
Codou Bop - One of the best experts on this subject based on the ideXlab platform.
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Roles and the Position of Women in Sufi Brotherhoods in Senegal
Journal of the American Academy of Religion, 2005Co-Authors: Codou BopAbstract:A new trend in research on Sufi Brotherhoods attempts to assess the presence, visibility, and dynamism of Muslim women. According to their authors the Sufi Brotherhoods, contrary to orthodox Islam, not only provide women with autonomous space to express their spirituality but allow them into public spheres. Yet, a closer examination of the Brotherhood as systems of power reveals that the majority of women in Sufi Brotherhoods are marginalized through the ideological constructions of divine grace or baraka, impurity, and the image of the ideal Sufi woman. Moreover, women lack knowledge that is central for being respected as a learned religious person. To overcome these structural obstacles women engage in several strategies to subvert their prescribed roles in Islam and accommodate it to their needs. In particular, Senegalese women are using secular mechanisms to challenge their place in society and gain the power denied to women in religious spheres.
Kristen Stilt - One of the best experts on this subject based on the ideXlab platform.
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islam is the solution constitutional visions of the egyptian muslim Brotherhood
Texas International Law Journal, 2010Co-Authors: Kristen StiltAbstract:Summary I. INTRODUCTION 74 II. THE MUSLIM B ROTHERHOOD AS A POWERFUL UNOFFICIAL POLITICAL PARTY 76 III. THE CURRENT PLACE OF ISLAM IN THE EGYPTIAN CONSTITUTIONAL STRUCTURE 80 IV. THE MUSLIM Brotherhood'S CONSTITUTIONAL VISION 83 A. Sources for the Views of the Muslim Brotherhood 84 B. Acceptance of the Egyptian Constitutional Structure 87 1. The Constitution and Article Two 87 2. Respect for SCC 89 3. Egypt as a Civil State based on Citizenship 90 C. Areas of Desired Expansion 91 1. Definition of Islamic Law 91 2. An Expansive View of Article Two in Terms of Inherent Meaning, to Whom It Applies, and Who Has Standing 97 D. Mechanisms of Change 100 1. Parliamentary 100 2. Executive 101 3. Council of Scholars 102 4. Judiciary 104 V. CONCLUSION: CHALLENGES OF CLARITY FOR ISLAMIST PARTIES 104 I. INTRODUCTION Islamist political parties in the Middle East now form an important part of the political landscape.1 Previously operating as opposition movements outside the formal process, parties stemming from these movements have succeeded in recent years in countries including Jordan, Morocco, and Kuwait.2 As part of the national political field, voters can evaluate their accomplishments in office and indicate their approval through the ballot. Political involvement comes at a price, however- to participate, these parties typically have to make some compromises that can involve implicit limitations on the range of criticisms they make of the ruling regimes. Nevertheless, inclusion of these Islamist movements is a crucial step in the development of democratic systems. Egypt is a significant exception to this trend. The major opposition "party," the Muslim Brotherhood, is considered the parent of many of the Islamist political parties in the region.2 Unlike its progeny, the Muslim Brotherhood does not have legal party status, although its members have managed to run for office as independents. In the November-December 2005 lower house parliamentary elections, independent candidates from the Muslim Brotherhood running with the slogan "Islam is the Solution" gained eighty-eight of 454 seats in those elections, many more than the other opposition groups combined, and even with an election process that has been criticized as involving government-supported fraudulent practices.4 These results, however, should not be seen as indicative of gradual informal participation leading toward formal recognition and inclusion by the regime. Brotherhood officials continue to be arrested and there is no indication that the regime will change its position on the group's legality. …
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'Islam is the Solution': Constitutional Visions of the Egyptian Muslim Brotherhood
2010Co-Authors: Kristen StiltAbstract:This Article uses documents issued by the Muslim Brotherhood, in particular the lengthy 2007 “Political Party” Platform, and personal interviews with Brotherhood leadership to examine the group’s specific goals and beliefs for the place of religion within the structure of the Egyptian legal system. While many important angles need to be explored, I focus on one topic that has drawn the most attention to the Brotherhood, the place of religion in the state, or religion defined and enforced by state institutions. I show that the Brotherhood carefully acknowledges the existing constitutional structure and jurisprudence on the position of Islam in the state, it also significantly expresses a desire to expand the place of Islam, constructed around and built upon the existing system. In order to examine these areas, the Article first provides essential background on the Muslim Brotherhood and then briefly explains Egypt’s existing constitutional structure with regard to Islam. The main part of the Article discusses in detail the Brotherhood’s agenda and its significance. In conclusion, the Article returns to the larger topic of Islamist political parties participating in national legislatures and will identify general challenges that any such party will face in explaining its agenda and, in particular, how it will combine religious sources along with a commitment to public welfare.
Dara Conduit - One of the best experts on this subject based on the ideXlab platform.
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The Muslim Brotherhood in Syria
2019Co-Authors: Dara ConduitAbstract:Having played a role in every iteration of Syrian politics since the country gained independence in 1946, the Muslim Brotherhood were the most prominent opposition group in Syria on the eve of the 2011 uprising. But when unrest broke out in March 2011, few Brotherhood flags and slogans were to be found within the burgeoning protest movement. Drawing on extensive primary research including interviews with Brotherhood members, Dara Conduit looks to the group's history to understand why it failed to capitalise on this advantage as the conflict unfolded, addressing significant gaps in accounts of the group's past to assess whether its reputation for violence and dogmatism is justified. In doing so, Conduit reveals a party that was neither as violent nor as undemocratic as expected, but whose potential to stage a long-awaited comeback was hampered by the shadow of its own history.
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The Syrian Muslim Brotherhood and the Spectacle of Hama
The Middle East Journal, 2016Co-Authors: Dara ConduitAbstract:The Syrian Muslim Brotherhood has been a key diplomatic player in the current Syrian uprising; a role that stands in stark contrast to its reputation among Western authors. This article argues that this chasm between the Brotherhood’s practice and reputation is a legacy of the 1982 Hama massacre. The slaughter has become a “spectacle,” as per the theory of Guy Debord, leading Hama to take on an exaggerated significance in portrayals of the Brotherhood.
Cheikh Anta Mbacke Babou - One of the best experts on this subject based on the ideXlab platform.
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Brotherhood solidarity education and migration the role of the dahiras among the murid muslim community of new york
African Affairs, 2002Co-Authors: Cheikh Anta Mbacke BabouAbstract:The recent history of the Muridiyya is marked by an increasing urbanization of the Brotherhood.1 Mostly confined to the Peanut Basin of Senegal until the end of the Second World War, the Brotherhood experienced an important migratory movement that sent Murid disciples first to the cities of Senegal and Africa, and then to Europe and the United States in the early 1980s. While scholars have noted and described the changes in the economy and constitution of the Brotherhood, no attempt has been made to provide an alternative analysis of its development that integrates these transformations. A major contention of this article is that the recent evolution of the Muridiyya is best explained by characteristics internal to the Brotherhood. Taking the Murid community of New York as a case study, it puts forward a framework for understanding the source of the cohesion and development of Murid migrant communities in an urban setting. This study has revealed that education, through the mediation of the dahiras, constitutes an important source of social capital among Murid migrants. The exploitation of networks of solidarity and Brotherhood through dahira membership is critical to the survival of the Murids as a group and to their relative economic success in the urban context. THE MURID MUSLIM MOVEMENT WAS FOUNDED at the turn of the twentieth century by Amadu Bamba Mbakke, a holy man from west-central Senegal. Bamba was born in the early 1850s and grew up in a context of Cheikh Anta Babou is a Ph.D. candidate in the Department of History, Michigan State University, USA. This article is a revised and expanded version of a paper presented at the international conference of Association pour une Anthropologie du D'veloppement (APAD) held in Saint-Louis, Senegal, January 2000. The author wishes to thank Leslie P. Moch, David W. Robinson, Hilary Jones, Michel Kuenzie and Ellen Foley at Michigan State University and Charles Becker, researcher at IRD (Dakar), for their comments and suggestions on earlier drafts; also the Social Capital Interest Group of MSU and the Rockefeller Foundation for funding the field research on which the article is based. The data used were collected during two field trips in New York in 1996 and 1999. Additional informants were interviewed in Mbacke and Dakar (Senegal) between September 1999 and March 2000; the interviews were conducted in Wolof. 1. Brotherhood is not an accurate translation of tariqa (path) that Murid disciples and shaikhs use to describe their organization. The bond that ties the Murid goes beyond mere fraternity in pursuit of worldly accomplishment that the word Brotherhood implies. Murids share common beliefs and trust in Amadu Bamba and rely on his guidance for their fulfilment in this world and their salvation in the hereafter.
