Humanising the Dehumanised: Emotion and Being in the Violence of the Islamic State (IS): An Alternative Perspective

2019 ◽  
Vol 35 ◽  
Author(s):  
Quraysha Bibi Ismail Sooliman
Keyword(s):  
Foreign Policy ◽  
Human Agency ◽  
The State ◽  
Religious Violence ◽  
The Political ◽  
Islamic State ◽  
Religious Ideology ◽  
Alternative Perspective ◽  
Western Civilisation ◽  
Ongoing Project

This paper considers the effect of violence on the emotions of IS fighters and the resultant consequences of those emotions as a factor in their choice to use violence. By interrogating the human aspect of the fighters, I am focusing not on religion but on human agency as a factor in the violence. In this regard, this paper is about reorienting the question about the violence of IS not as “religious” violence but as a response to how these fighters perceive what is happening to them and their homeland. It is about politicising the political, about the violence of the state and its coalition of killing as opposed to a consistent effort to frame the violence into an explanation of “extremist religious ideology.” This shift in analysis is significant because of the increasing harm that is caused by the rise in Islamophobia where all Muslims are considered “radical” and are dehumanised. This is by no means a new project; rather it reflects the ongoing project of distortion of and animosity toward Islam, the suspension of ethics and the naturalisation of war. It is about an advocacy for war by hegemonic powers and (puppet regimes) states against racialised groups in the name of defending liberal values. Furthermore, the myth of religious violence has served to advance the goals of power which have been used in domestic and foreign policy to marginalise and dehumanise Muslims and to portray the violence of the secular state as a justified intervention in order to protect Western civilisation and the secular subject.

Re-Placing the state

2011 ◽  
Author(s):  
Annabel S. Brett
Keyword(s):  
Human Agency ◽  
The State ◽  
The Political ◽  
Local Motion ◽  
Physical Movement ◽  
The City

This concluding chapter addresses the issue of the place of the city directly, and discusses the broader implications of place in relation to the metaphysics of human agency. As the space of physical movement, or locomotion, place is apparently depoliticized from the outset; for the political depends on the free, which, even if conceived as the voluntary and naturalized, is nevertheless contrasted with the external motion that is blocked by force. However, the casuistry concerning the local motion of citizens shows how the space of the political has to contend with the space of external movement, the same space in which animals move, which resists even as it supplements the voluntary and juridical construction of the state.

Anti-Indian factions in Bangladeshi Politics (1971 – 2014): A Brief Survey

Ensemble ◽  
2021 ◽  
Vol 2 (2) ◽  
pp. 117-122
Author(s):  
Soham DasGupta ◽  
Keyword(s):  
Foreign Policy ◽  
Active Role ◽  
The State ◽  
The Political ◽  
Military Rule ◽  
Coup D'etat ◽  
Water Sharing ◽  
Popular Support ◽  
The Government ◽  
The Military

India played an active role in the liberation war of Bangladesh in 1971. The relation between the two countries remained cordial in the initial years but it soon soured with the coup d’etat of 1975. This also marked the rise of the anti-Indian elements in the Bangladeshi politics. This article makes a brief survey of anti- Indian elements that has remained a part and parcel of the political fabric of Bangladesh since 1971. It also looks into the ways in which the anti-India stance has been instrumental in garnering popular support to hold on to political power. The article begins with the background of the creation of Bangladesh and India’s active role in it which was followed by the friendship treaty signed between the two countries. Then it moves to the changing scenario following the coup d’état of 1975 which marked the visible changes within the polity of Bangladesh. The nature of nationalism underwent change moving from secularism to a religious character which found expression in the policies of the state. The military rule most often found it convenient to use the anti-Indian stance in order to please the fundamentalist elements of the country in its bid to garner popular support. The issues of water sharing, refugees and issues of fomenting possible insurgency with active support of India were highlighted. Even after the restoration of democracy, the anti-Indian factions remained active in opposing the government of Sheikh Hasina’s foreign policy with regard to India. Radical religious factions, who had throughout opposed the liberation war, still play a major role in fanning the anti-Indian sentiments in Bangladeshi politics.

scholarly journals The Role of Leaders in Formulation of the Foreign Policy Identity in Egypt

2021 ◽  
Vol 14 (4) ◽  
pp. 70-90
Author(s):  
I. E. Ibragimov
Keyword(s):  
Foreign Policy ◽  
Middle Eastern ◽  
National Level ◽  
The State ◽  
The Political ◽  
Peace Treaty ◽  
Political Leader ◽  
Modern Theory ◽  
Policy Decisions

The features of the formation of the of the state explains the high level of interest in this scientific problem in the modern theory of international relations. The study of for eign policy identity is capable of providing an understanding of the policy-making activity of the state and its positioning in the international arena. The process of forming a foreign policy identity linked to both objective and subjective factors. The objective factors should be classified as geographical, historical, cultural and religious, the key subjective factors can be considered the role of a leader. This factor is standard for Middle Eastern states, especially for Egypt, where there are traditions of strong centralized powers. Egyptian leaders have supreme power in foreign policy decisions within the framework of the political system. Egypt's foreign policy is often determined by the personal character traits of the country's leaders. This article aims to study the role of the head of the Egypt in the search for foreign policy identity in the context of an identity crisis at the national level. Egypt has a long history of authoritarian rule, because it is impossible to separate national identity from foreign policy identity. Since its independent existence, each period with its own context established a different framework of identity and worldview for decision-makers in the field of Egypt`s foreign policy. The predominance of various elements in ideological as well as worldview in the age of the rule of a particular president has led to noticeable differences in Egypt's foreign policy at the current stage. This article attempts to answer the following research questions: What place does of the institute of the heads of State in foreign policy decisions? How leader's influence does determine the foreign policy role of the state? What changes in foreign policy priorities have taken place during the analysis period? What are the reasons for the differences between the main periods of Egypt's foreign policy in goals, tools and approaches to the outside world? The author comes to the conclusion that the change of the political leader plays an important role in the transformations of Egypt's foreign policy. The article analyzes the main trends in the foreign policy self-perception of Egypt in order to confirm the hypothesis that the foreign policy identity of Egypt had not evolved a discontinuity even in the conditions of dramatic events, whether it is the Arab-Israeli conflict, the Peace treaty with Israel or the events of the Arab Spring.

Britain's Foreign Alliances in the Eighteenth Century

1988 ◽  
Vol 20 (4) ◽  
pp. 573-602 ◽  
Author(s):  
Jeremy Black
Keyword(s):  
Eighteenth Century ◽  
Foreign Policy ◽  
Public Opinion ◽  
Political System ◽  
The State ◽  
The Political ◽  
Distinctive Character ◽  
Frequent Use ◽  
British Foreign Policy

One of the greatest problems in the discussion of eighteenth-century British foreign policy concerns the assessment of the influence of the particular character of the British political system. British foreign policy, and thus the country's alliance strategy, was conditioned by the subtle interplay of internal processes, the functioning of her domestic political system, and the international situation. As historians are concerned increasingly to probe the nature of the domestic pressures influencing the formulation and execution of policy, so it becomes more important to define the political, as opposed to constitutional, role of Parliament and public opinion. This is of obvious significance for the study of Britain's relations with her allies. Were these made more difficult as a consequence of the distinctive character of the British political system? There was no shortage of contemporaries willing to state that this was the case. An obvious category of discussion concerned the citing of domestic pressure as a reason why concessions could not be made to foreign powers, both allies and those whose alliance was sought. This was of particular significance when ministries explained why gains made during war could not be surrendered at peace treaties and gains made at the peace could not be yielded subsequently. Their defense of the retention of Gibraltar was based on this argument. Similar arguments were used by British ministers in seeking to persuade allies to do as they wished. Diplomatic pressure on France over the state of Dunkirk or on Spain and Portugal over commercial disputes made frequent use of the argument of domestic pressure.

scholarly journals Relevansi dan Implementasi Pemikiran Nurcholish Madjid terhadap Politik Indonesia

2020 ◽  
Vol 22 (2) ◽  
pp. 325-349
Author(s):  
M Munawar
Keyword(s):  
Political Thought ◽  
The State ◽  
The Political ◽  
Islamic State ◽  
Political Arena ◽  
Literature Study ◽  
Islamic Political Thought ◽  
Symbolic Structure ◽  
Islamic Politics ◽  
Islamic Party

This paper is based on a literature study that aims to examine the relevance and implementation of Islamic politics in the political arena of Indonesia, the majority of which are Muslims. The results of the study concluded that in the era of 70s emerged ??Nurcholish Madjid's idea that "Islam YES, Islamic party NO" and it had established a new awareness for Muslims on the desired goal which is not idealism about the establishment of an Islamic State, but a just and prosperous society. Islam is no longer seen as a symbolic structure, but rather the spirit of values ??that are brought and developed in the life of the state. Efforts to articulate Islamic politics in Indonesia are important issues that need to be addressed to provide a possible synthesis between Islam and the State, therefore the study of Islamic political thought that is unique to Indonesia is not only attractive but urgent to do. In line with the conclusions above, it is expected that this paper can trigger students, especially those who choose the Department of Siyasah Jinayah so that Islamic political thought not only be a mere discourse but should be more focused on the aspect of its implementation to move towards a more advanced Indonesia.

scholarly journals Islamic Utopianism and Political Reality: Ali Hasjmy Reconsidered

2021 ◽  
Vol 22 (1) ◽  
pp. 103
Author(s):  
Marhaban Marhaban
Keyword(s):  
Political Philosophy ◽  
The State ◽  
The Political ◽  
Islamic State ◽  
Political Reality ◽  
The People ◽  
Islamic Values ◽  
The Ideal

This article describes the political philosophy of Ali Hasjmy in formulating the ideal Islamic state. Hasjmy is an intellectual who has produced many works in the topics of politics, literature, and culture that are very useful for the progress and welfare of the Acehnese people and the Indonesian nation in general. The main source of this research is the work and writings of Hasjmy which are directly oriented to politics and the concept of the state. By using analytical content, this article shows several premises on Hasjmy’s utopian visions, which are; First, Muslims should not be anti-politics due to its important in achieving the benefit of the people; Second, the existence of a Islamic state as mandatory; Third, an Islamic state does not have to exist constitutionally but what must exist as Islamic values in a state; Fourth, the importance of obeying the leader; Fifth, every official or government element is responsible for exercising power.

scholarly journals Diplomatic work and its importance in foreign policy planning

2019 ◽  
pp. 1-24
Author(s):  
أ.د.احمد نوري النعيمي
Keyword(s):  
Foreign Policy ◽  
The State ◽  
The Political ◽  
Policy Planning ◽  
Political Decision ◽  
Mean Power ◽  
Military Action ◽  
Strong Energy ◽  
The One

That the diplomatic work and its importance in foreign policy planning assumes the following points: 1. Choosing the tool in the sense of choosing the most correct tool that reflects the reality of the situation on the one hand and the disposal of strong energy to reach the implementation of the political decision. The declaration of war and entering into a resolution that uses force merely to face insulting ambassadors does not mean Power of the State concerned. But an imbalance in its foreign policy. 2. The coordination of the tools, that the foreign policy scheme must be such a role, and on the external style, diplomatic work, military action and propaganda must complement each other, to the extent that each of them is the first attack and the last line of defense.

scholarly journals E-4 Political and Diplomatic Strategies of World Leaders and the Prophet Muhammad (PBUH) (An Analytical Study)

2020 ◽  
Vol 4 (2) ◽  
pp. 29-36
Author(s):  
Sohail Akhtar ◽  
Abdul Razaq
Keyword(s):  
Analytical Study ◽  
The State ◽  
The Political ◽  
Islamic State ◽  
Human Being ◽  
Human History ◽  
Political Tactics ◽  
The Family ◽  
The Status ◽  
First Time

Allah Almighty sent Hazrat Muhammad (PBUH) as the last Prophet for the guidance of humanity. But sent Him as a model for human being in all discipline of life. The life of the prophet was a real example for the entire mankind in the all discipline of life. Whether he is a teacher or as a commander, as a ruler or as a head of the family, as a preacher or as a judge, no one seems second to you. In the same way, like other matters, he also gave guidance in political matters. For the first time in human history, truth was made a part of politics. The Prophet (peace be upon him) is the only person in history whose every action has been considered as the source of growth and guidance for humanity. Not only is there an example for people in every aspect of the Prophet's life, but the secret of success lies in following him. Like other aspects of life, where the Prophet (peace and blessings of Allaah be upon him) has the status of a king and a general and a conqueror, he is the founder of an Islamic state. As the ruler of the state of Madinah, the Prophet (Peace Be Upon Him) used all the political strategies necessary for the management and administration of the state. This research paper highlights the political tactics and strategy of the Prophet (peace be upon him) as world best politician.

Principles of Governance, Freedom, and Responsibility in Islam

1987 ◽  
Vol 4 (1) ◽  
pp. 1-11
Author(s):  
Hasan Turabi
Keyword(s):  
Political Process ◽  
The State ◽  
Public Consultation ◽  
The Political ◽  
Islamic State ◽  
Way Of Life ◽  
Islamic Movement ◽  
State And Society ◽  
Private And Public ◽  
Islamic Society

I. IntroductionAlthough I have been directly involved in a political process that seeks toestablish an Islamic state, I am not going to describe the forms that an Islamicgovernment might take in any particular country. Rather, I will try to describethe universal characteristics of an Islamic state. These derive from theteachings of the Qur'an as embodied in the political practice of the ProphetMuhammad (pbuh), and constitute an eternal model that Muslims are boundto adopt as a perfect standard for all time. The diversity of historical circumstances,however, in which they try to apply that ideal introduces anecessary element of relativity and imperfection in the practice of Islam.An Islamic state cannot be isolated from society, because Islam is a comprehensive,integrated way of life. The division between private and public,the state and society, which is familiar in Western culture, has not been knownin Islam. The state is only the political expression of an Islamic society. Youcannot have an Islamic state except insofar as you have an Islamic society.Any attempt at establishing a political order for the establishment of a genuineIslamic society would be the superimposition of laws over a reluctant society.This is not in the nature of religion; religion is based on sincere conviction andvoluntaiy compliance. Therefore an Islamic state evolves from an Islamicsociety. In certain areas, progress toward an Islamic society may be frustratedby political suppression. Whenever religious energy is thus suppresed, itbuilds up and ultimately erupts either in isolated acts of struggle or resistance,which are called terrorist by those in power, or in a revolution. In circumstanceswhere Islam is allowed free expression, social change takes placepeacefully and gradually, and the Islamic movement develops programs ofIslamization before it takes over the destiny of the state because Islamicthought - like all thought - only flourishes in a social environment of freedomand public consultation (shura) ...

Religion and the state in contemporary Arab society: theoretically, practically and prospectively†

2013 ◽  
Vol 6 (4) ◽  
pp. 505-523
Author(s):  
Abdelilah Belkeziz
Keyword(s):  
Political Power ◽  
Political Islam ◽  
The State ◽  
The Political ◽  
Islamic State ◽  
Political Movement ◽  
Self Interest ◽  
The One ◽  
The Right ◽  
Main Factor

Through an examination of the different types of relationships between religion and the state, this article argues that the two extremes of this relationship – namely, the case whereby the state exploits religion and the one where it tries to banish it – ultimately lead to the emergence of political Islam as a reaction. Political Islam can be seen as employing religion to gain political power, hence reinforcing the worldly aspects and self-interest of a certain group at the expense of intellectual, ethical and doctrinal considerations. Practically speaking, political Islam has pushed the idea of an Islamic state to suicidal theocratic ends. The main factor behind the ascent of Islamists to political power is the political vacuum resulting from the retreat of the left, added to absolute obstructionism in the political domain. In an attempt to redeem religion and the state in contemporary Arab society and end the struggle between Islamists and secularists, four suggestions are presented: (1) recognition of the right of any political movement to derive its basic ethos from religion, or religious heritage, on condition that this is considered a personal endeavour rather than a religious issue; (2) stressing the civil nature of all parties, whether secular or religious; (3) respecting the civil nature of the state; and (4) abiding by the democratic circulation of power. In sum, a revitalization of the modern state system is inevitable.

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