The Experts below are selected from a list of 3195 Experts worldwide ranked by ideXlab platform
Graham E. Fuller - One of the best experts on this subject based on the ideXlab platform.
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Islamic Fundamentalism in Pakistan. Its Characters and Prospects
1991Co-Authors: Graham E. FullerAbstract:Abstract : This report is one of a series of four analyzing Islamic Fundamentalism in the Northern Tier countries-Turkey, Iran, Afghanistan, and Pakistan. These will be followed by an integrative study seeking to establish common patterns and characteristics in the experience of all those states with Fundamentalism. The purpose of the studies is to examine the phenomenon of Islamic Fundamentalism: its origins, historical basis, and its relationship to the political, economic, and social institutions of each country. The studies attempt to answer a series of specific operational and policy questions regarding the likely character of fundamentalist policies in those countries- excluding Iran, which is already a fundamentalist regime-if Islamic radicals were to come to power. The role of Iranian influence is also examined in each of the countries. The studies lastly examine the implications for U.S. policy and the possible options the United States has in shaping its relations with those countries in the future.
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Islamic Fundamentalism in Afghanistan: Its Character and Prospects
1991Co-Authors: Graham E. FullerAbstract:Abstract : The Afghan fundamentalist (Islamist) movement, which has been active in Afghan politics since the late 1960s, has been powerfully reinforced by the Soviet invasion and, subsequently, by the mujahidin's sensational victory over the Red Army. In the absence of such a struggle, Afghan Fundamentalism would have remained a distinct but politically marginal force in Afghan politics. This report is one of a five-part series consisting of four reports analyzing Islamic Fundamentalism in the Northern Tier countries (Turkey, Iran, Afghanistan, and Pakistan) and a fifth integrative study that seeks to establish common patterns and characteristics in the experience of all those states with Fundamentalism. The purpose of the studies is to examine the phenomenon of Islamic Fundamentalism: its origins, its historical basis, and its relation to the political, economic, and social institutions of each country. The studies attempt to elucidate the likely character of fundamentalist policies in these countries -- excluding Iran, which is already a fundamentalist regime -- were Islamic radicals to come to power. The role of Iran's influence in each of these countries also is examined. Finally, the studies examine the implications for U.S. policy and the possible options the United States might exercise in shaping its relations with these countries in the future. Although the study limits its scope to Northern Tier countries, its conclusions are of relevance to other countries in the Muslim world.
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Islamic Fundamentalism in the Northern Tier Countries: An Integrative View
1991Co-Authors: Graham E. FullerAbstract:Abstract : This report is the capstone to a series of reports analyzing Islamic Fundamentalism in the Northern Tier countries-Turkey, Iran, Afghanistan, and Pakistan. Four reports analyze each of the countries in turn, and this document, the integrative study, seeks to establish common patterns and characteristics in the experience of all those states with Fundamentalism. The purpose of the studies is to examine the phenomenon of Islamic Fundamentalism: its origin, its historical basis, and its relationship to the political, economic, and social institutions of each country. The studies attempt to answer a series of specific operational and policy questions regarding the likely character of fundamental policies in those countries-excluding Iran, which is already a fundamentalist regime-were Islamic radicals to come to power. The role of Iranian influence in each of the countries is also examined. Finally, the studies examine the implications for U.S. policy and the possible options the United States might exercise in its relations with those countries in the future. Although this study limits its scope to the Northern Tier countries its conclusions are of relevance to other countries in the Muslim world.
Robert A. Harris - One of the best experts on this subject based on the ideXlab platform.
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US Terrorism Policy Towards Sudan: Blinded by Islamic Fundamentalism?
1999Co-Authors: Robert A. HarrisAbstract:Abstract : Sudan is currently ruled by a government that was put in place by a 1989 military coup that overthrew a democratically elected government. The U.S. considers Sudan an Islamic Fundamentalist regime because National Islamic Front (NIF) members hold key positions in the government In 1993 the U.S. imposed unilateral diplomatic and economic sanctions against Sudan for allegedly harboring terrorist organizations. This thesis assesses U.S. policy towards Sudan with respect to terrorism. It reviews current policies and argues that key strategic interests are being neglected. The U.S. tends to equate Islamic Fundamentalism with its more radical element terrorism, which significantly influences U.S. policy towards Sudan. Currently the terrorism policy of the US is based on countering state-sponsored terrorism while the more significant threat is from a new breed of well-funded terrorists who operate independently of states. Instead of isolating Sudan for harboring such individuals, the U.S. should take advantage of Sudan's influence with loosely knit Islamic groups. America's inability to effectively deal with the evolving terrorism threat as reflected in its policy toward Sudan, re resents a serious vacuum in its ability to provide for its national security.
Aliva Mishra - One of the best experts on this subject based on the ideXlab platform.
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Islamic Fundamentalism in South Asia: A Comparative Study of Pakistan and Bangladesh
India Quarterly: A Journal of International Affairs, 2012Co-Authors: Aliva MishraAbstract:Islamic Fundamentalism is a multifarious movement with diverse manifestations, components, and contextual historical and societal conditions. While the radical Islamists, for instance, seek to impose change from above through holy wars, others pursue a bottom-up approach to bring about the re-Islamisation of the society through extensive networks of social activity. Regardless of their particularistic properties, all Islamist groups, however, share a common goal of establishing an Islamic order (nizam Islami) for the actualisation of Muslim life. The fundamentalists may not have registered considerable success in electoral terms, but they continue to dominate political discourse because their message is capable of attracting a broad spectrum of society. On the basis of a broad understanding of Islamic Fundamentalism as a religio-political movement, this article attempts a comparative study of the phenomenon in Pakistan and Bangladesh, two leading Muslim states of South Asia. By examining the historical and social context, internal political developments including the role of state in promoting religious agenda and the varying impact of extraneous factors, the article argues that while Islamic Fundamentalism in Bangladesh is containable, accomplishing it in Pakistan will be difficult because of the state appropriation of Islam in political discourse guaranteeing the movement’s staying power.
Andrew Stanley Ching’ole - One of the best experts on this subject based on the ideXlab platform.
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The Growing of Islamic Fundamentalism in Tanzania: Are the rising religious tensions ripping Tanzania apart?
Journal of Law Policy and Globalization, 2015Co-Authors: Andrew Stanley Ching’oleAbstract:For many years now Tanzania has maintained a record of been a peaceful nation in the great lake region. The national unity, political stability and social cohesion that the country has been enjoying all this years did not come by coincidence. The founders of this nation have done quite a great deal in maintaining the today’s unity and harmony. The situation that the country has been proud of is indeed the product of political culture cultivated over time by the founders of this great nation. From the beginning there was a strong emphasis of equal access to social services and opportunities amongst Christians and Muslims such as education, employment as well as participation in national affairs for both Muslim and Christian. The founders of this nation did that because they recognized the potential dangers of religious discord. Contrarily to country expectations today elements of discontent and violent attacks are recurring among Christian and Muslims. Impliedly this tells us that we must have gone wrong somewhere. This paper is therefore an attempt to show where did we go wrong and provide some recommendations accordingly. As a general message the paper emphasizes that it is high time the Tanzanian government stop pretending that all is well and approach the Muslim plight seriously and objectively. Any structural injustices that probably exist according to Muslim as well as Christians should be properly analysed and handled accordingly. Key words: Islamic Fundamentalism, religious tension, Muslim and Christian, United Republic of Tanzania
Azadeh Kian-thiébaut - One of the best experts on this subject based on the ideXlab platform.
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IRAN: Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran
Middle East Journal, 2006Co-Authors: Azadeh Kian-thiébautAbstract:Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran, by Minoo Moallem. Berkeley, Los Angeles, CA and London, UK: University of California Press, 2005. ix+ 187 pages. Gloss to p. 195. Notes to p. 223. Bibl to p. 247. Index to p. 269. $24.95. Through a postmodern and transnational feminist framework, Minoo Moallem analyzes the overlapping of gender and fudamentalism in Iran. She considers Islamic Fundamentalism as a by-product of colonial modernity and the process of modernization and Westernization, and sees it as a crisis of modernity, rationality, and gender rather than that of tradition. She further argues that representational practices of "othering" and the identitarian claims of "weness" are inseparable from the modern history of race, gender, religion, and nation (p. 9). The book is divided into five chapters followed by a postscript. The chapters rely on secondary textual sources, and visual materials, especially films. In the first chapter, the author uses a few European travel writings that depict 19th century Persia as absolutist and barbaric, thereby legitimizing European intervention. The Orientalist concept of a "Persian character" was used by the West to justify Western intervention in the Iranian political sphere (p. 40). She also contends that the construction of an Iranian nation cannot be separated from the construction of Persian character by travelers, missionaries, or officers. This is also reflected in the writings of the modernizing and modernized local Iranian elites and their discursive constructions of a Persian character in need of civilization (p. 57). The author further shows that, in Western discourse, racialization of Muslims and the representation of gender relations work hand in hand. The condition of women thus serves to define the boundaries between the "civilized" world of Europe and the "barbaric" world of Islam. Moallem contends that the racist, colonialist image of Muslim women as eternal victims, characterized by ignorance and passivity, has become Westerners' most comforting cliche (p. 60), despite the decoding of such spaces of representation and their historicization by Third World and Middle Eastern feminists. Comparing pre- and post-revolutionary predominant discourses in chapter 2, the author, relying on Michel Foucault, maintains that they both created new feminized subjects and required them to assume heterosexuality. The aim, she argues, is to facilitate modern disciplinary control of the body and to create national and transnational gendered citizenship (p. 82). Chapter 3 elaborates on the reinvention of traditions in the context of political and social oppression. Moallem argues that the Iranian revolution challenged the discourses of modernity through moving beyond the division between mind on one hand, and emotion and body on the other. It also challenged the cultural order of modernity by integrating high and popular culture, and questioned the dichotomy between secular and religious. …
