Producing the category of ‘Islamist’ women: a Deleuzian perspective

2020 ◽  
pp. 146470012094660
Author(s):  
Hesna Serra Aksel
Keyword(s):  
Political Ideology ◽  
Female Body ◽  
Gilles Deleuze ◽  
Religious Tradition ◽  
Muslim Women ◽  
Social Resources ◽  
Capital City ◽  
Relational Ontology ◽  
Political Factors ◽  
The World

When addressing the Muslim women question, one of the problematic issues is the centrality of a religious tradition or a political ideology as a primary subject of inquiry. Muslim women are seen as the embodiment of a singular tradition or ideology, as in the case of Turkey, where the contemporary headscarf-wearing women are represented as ‘Islamist’. In this project, I aim to problematise this stereotyping categorisation through ontological conceptualisations, inspired by the French thinker Gilles Deleuze. To implement the relational ontology of Deleuze, I examine headscarf contestations in Turkey through interviews conducted in two women’s organisations in Turkey: Capital City Women’s Platform (Baskent Kadin Platformu) and Hazar. I argue that the world constantly ‘becomes’ through flows of relations between multiple elements; therefore, it is a multiplicity, an intensity and fractured. With this Deleuzian ontology in mind, I consider the quotidian physical, material and social resources of my interviews with the aim of elucidating relations between a female body and the commodities produced by multiple socio-economic and political factors in Turkey. Then I address a Deleuzian understanding of categorisations such as class, gender, race and ideology. These categorisations, for Deleuze, are aggregations of multiplicities and fluidities forming specific fixations according to a range of ascribed characteristics, such as income, education, employment or dress codes. In this regard, I conclude that the label ‘Islamist’ restrains the relational and multiple characters of headscarf practices within a unifying category by attributing certain features to particular embodiments and materials.

scholarly journals Latar Belakang Pemilihan Tahuna Sebagai Pusat Ekonomi dan Politik Masa Hindia Belanda

Tumotowa ◽  
2020 ◽  
pp. 39-50
Author(s):  
Dwi Kurnia Sandy ◽  
Nur Izzatul Ulum
Keyword(s):  
Physical Environment ◽  
World Market ◽  
Capital City ◽  
Economic Factors ◽  
High Demand ◽  
Political Factors ◽  
East Indies ◽  
The World ◽  
Political Center ◽  
The 19Th Century

Tahuna is the capital city of The Sangihe Islands Regency within the Tahuna Bay region. This region has been inhabited by various communities as the economic and political center. Since the end of the 19th century, Tahuna has carried out this role. This was inseparable from the placement of representatives of the Dutch Indies Government on Sangihe Besar Island in 1882. The existence of the Dutch Indies Government was inseparable from the high demand for copra on the world market. Therefore, the Dutch East Indies government is looking for regions capable of boosting the need for copra exports. One such area is Sangihe Besar Island. Tahuna's role in the copra trade was as the center for the distribution of copra to Manado. To find out the reason for choosing the year, this paper uses spatial analysis and analysis of the physical environment. Both data from the analysis results are then combined with the fiber to be interpreted to get the factors considered in the choice of location. The results showed that there were three factors behind the election of Tahuna, namely economic factors related to copra trade, geographical factors related to the location of ports and political factors related to the formation of a government hierarchy and the location of settlement locations.

Simone de Beauvoir's Philosophy of Individuation

2017 ◽  
Author(s):  
Laura Hengehold
Keyword(s):  
Lived Experience ◽  
20Th Century ◽  
Sexual Difference ◽  
Gilles Deleuze ◽  
The Other ◽  
Simone De Beauvoir ◽  
Second Sex ◽  
Other Hand ◽  
The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

Imaginings

2017 ◽  
Vol 9 (3) ◽  
pp. 17-30
Author(s):  
Kelly James Clark
Keyword(s):  
Religious Tradition ◽  
Second Order ◽  
Fine Tuning ◽  
Intellectual Humility ◽  
First Order ◽  
Natural Processes ◽  
Empirically Supported ◽  
Group Violence ◽  
The World ◽  
The Universe

In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief. 

Turkey’s foreign policy in perspective: Some regional and national interests

2020 ◽  
Vol 2020 (10-3) ◽  
pp. 82-92
Author(s):  
Gekkaya Funda
Keyword(s):  
Foreign Policy ◽  
Political Ideology ◽  
Geographical Location ◽  
National Interests ◽  
Security Culture ◽  
Center Stage ◽  
External Relations ◽  
The World ◽  
Transit Route ◽  
And Control

The formation of external policy of any country aims at serving the state’s interests. For this matter, many countries seek their way through this by taking into account the potential prospects available to them. The fundamental subtleties and factors that influence a state’s choices of external policy include geographical location, history, security, culture, trade, political ideology, military might, et cetera. Countries often make external contacts based on some regulations and response to unfolding events. Thus, external policy to an extent pertains to the guiding principles outlined to be pursued through state values, decisions and actions taken by the states themselves and their attempt to develop, manage and control the external relations of national societies. In this regard, the Caucasian region has been an important factor in Turkey’s foreign policy. Since these states emerged in the early 1990s, energy has taken a center stage within the region, while Turkey remains a transit route to the world...

Toward Islam Through Political Parties, Ideology, and Democracy: A Discourse Analysis on Turkey’s AK Party, Tunisian Ennahda, and Bangladesh Jamaat-e-Islami

2021 ◽  
Vol 25 (1) ◽  
pp. 26-51
Author(s):  
Md. Nazmul Islam ◽  
Yılmaz Bingöl ◽  
Israel Nyaburi Nyadera ◽  
Gershon Dagba
Keyword(s):  
Political Parties ◽  
Political Development ◽  
Political Ideology ◽  
Role Model ◽  
Theoretical Perspective ◽  
Political Movement ◽  
The World ◽  
Characteristic Features ◽  
Democratic Principles ◽  
Islamic Political Parties

This article aims to examine the legacy and policy of AK Party in Turkey, Ennahda’s political movement in Tunisia, and Jamaat-e-Islami (BJI) in Bangladesh, which is ostensibly identified with Islamic political ideology and acquainted with the world as a ‘moderate-conservative political Islam party.’ The study interrogates the nature, processes, and the characteristic features of the three countries’ administrative system, comparatively from three regions of the world, particularly from the Middle East and Europe region, Africa and Arab region, and the South Asian region. This study also highlights these political parties’ history, political ideology differences, and their practices reflective of democratic principles from a theoretical perspective on politics, policy, and philosophy. It also acknowledges whether the political development of Turkey from 2002 onward is feasible for Bangladeshi and Tunisian Islamic political parties to accept as a role model in their political arena.

Deleuze and Italian Thought

2019 ◽  
Vol 13 (4) ◽  
pp. 495-507 ◽  
Author(s):  
Felice Cimatti
Keyword(s):  
Human Subject ◽  
Gilles Deleuze ◽  
The Political ◽  
The World ◽  
Giacomo Leopardi ◽  
The One

The tradition of Italian Thought – not the political one but the poetic and naturalistic one – finds in the philosophy of Gilles Deleuze a way to enter into the new century, the century of immanence and animality. In fact, Deleuze himself remained outside the main philosophical traditions of his own time (structuralism and phenomenology). The tradition to which Deleuze refers is the one that begins with Spinoza and ends with Nietzsche. It is an ontological tradition, which deals mainly with life and the world rather than with the human subject and knowledge. Finally, the text sketches a possible dialogue between Deleuze and the poet-philosopher Giacomo Leopardi, one of the most important (and still unknown) figures of Italian Thought.

Valence Asymmetry in Attitude Formation

2011 ◽  
Vol 2 (6) ◽  
pp. 650-655 ◽  
Author(s):  
Natalie J. Shook ◽  
Russ Clay
Keyword(s):  
Political Ideology ◽  
Evaluative Conditioning ◽  
Attitude Formation ◽  
Social Worlds ◽  
Negative Attitudes ◽  
Conditioning Paradigm ◽  
Negative Images ◽  
The World ◽  
Positive Stimuli ◽  
Negative Stimuli

A considerable amount of research indicates that political conservatives and liberals perceive their social worlds very differently, with conservatives perceiving the world more negatively than liberals. Two studies examined how these varying perceptions may develop by exploring the relation between political ideology and attitude formation. In both studies, participants completed an evaluative conditioning paradigm in which novel stimuli were paired with either positive or negative images. Political conservatives were more susceptible to conditioning with negative stimuli than conditioning with positive stimuli as compared to political liberals. Specifically, conservatives were less susceptible to conditioning with positive stimuli than liberals. Conditioning with negative stimuli did not differ by political ideology. These findings suggest fundamental differences in the formation of positive versus negative attitudes between conservatives and liberals.

Deleuze and Lola Montès

2020 ◽  
Author(s):  
Richard Rushton
Keyword(s):  
Gilles Deleuze ◽  
Film Studies ◽  
Film Theory ◽  
World Today ◽  
Film Interpretation ◽  
The World ◽  
Time Image

Gilles Deleuze represents the most widely referenced theorist of cinema today. And yet, even the most rudimentary pillars of his thought remain mysterious to most students (and even many scholars) of film studies. From one of the foremost theorists following Deleuze in the world today, Deleuze and Lola Montès offers a detailed explication of Gilles Deleuze’s writings on film – from his books Cinema 1: The Movement-Image (1983) and Cinema 2: The Time-Image (1985). Building on this foundation, Rushton provides an interpretation of Max Ophuls’s classic film Lola Montès as an example of how Deleuzian film theory can function in the practice of film interpretation.

Community Purpose and the Nazi Lesson

Philosophy ◽  
1944 ◽  
Vol 19 (74) ◽  
pp. 195-215
Author(s):  
J. W. Harvey
Keyword(s):  
Political Ideology ◽  
World Wide ◽  
The Political ◽  
War Machine ◽  
The World ◽  
History Of

Contemplating the catastrophic course of the Nazi Revolution we may well find it all too easy to see nothing in the spectacle but the nether darkness made visible; and if we are advised that it is not merely permissible but highly advisable to learn from the enemy, we may be tempted to think that whatever the Nazi war-machine has to teach the strategist and the technician, the political history of Germany in the last decade, and in particular the political ideology that has imposed itself upon the German mind with such apparent thoroughness, can yield only the negative lesson of a warning, by displaying upon the world-wide stage the doomful consequences of wrong principles ruthlessly pushed to their extreme. But it is certainly an error to deny that nothing of more positive value has emerged out of the revolutionary cauldron: and indeed it would be more than strange, where such whole-hearted energies of mind are being enlisted in the evil cause of Nazism, if none of its votaries had ever stumbled for a time into wisdom.

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