Nèdeem Elmahjoub's blog

An entire academic industry has developed around attempting to explain the apparent persistence and durability of Middle East authoritarianism. Much of this has been heavily Eurocentric, seeking some kind of intrinsic “obedience to authority” inherent to the “Arab mind.” Some authors have focused on the impact of religion, tracing authoritarian rule to the heavy influence of Islam, and the fact that “twentieth-century Muslim political leaders often have styles and use strategies that are very similar to those instituted by the Prophet Muhammad in Arabia some 1400 years ago. The history of the region is thus characteristically recounted as a long-standing struggle between the “authoritarian state” and “economic and political liberalization. Instead of viewing the Arab uprisings as protests against the “free market” economic policies long championed by Western institutions in the region, they were framed as essentially political in nature. The state/civil society dichotomy serves to “con

The article is available in four languages. This should be a guide to anyone who wants to study religion in general and Islam in particular . 1. “The impossibility of writing the history of a religion as an autonomous entity without considering the economic, social and political dynamics at work. 2. The relative autonomy of religion vis-à-vis social issues. In other words, ideology translates into its own language the contradictions that run through society. 3.  There is not one Islam, transcendent, ahistorical, but several very different Islams, transformed by the historical conditions in which they flourished; these Islams are ideologies, it would therefore be methodologically erroneous and politically ineffectual or even dangerous to regard it as the main motor of economic phenomena.” 4.  The politicisation of Islam and the development of Islamic fundamentalism are the fateful results of the subjugation of Muslim countries by the capitalist powers of Europe. This subjugation impeded

Another example of the fragmentation of modern social thought : marginalisation, ghettoisation, inequality, unemployment, class … do not feature in this good article as an answer to the ‘why’ in the title, and it gives the impression that a ‘Muslim’ is not affected by those socio-economic phenomena along racism, ‘Islamophobia’ and police violence. Update: Alain Gabon responded to a question I had sent to him with the following: The Middle East Eye  editorial policy “dictates that a piece must be read in 5 mns and be easy reading, due to the fact everybody reads online on their cells these days).”  “Rather than a repetition  of History ,” wrote Gabon in his draft article, “all those  interrelated events —the murder of the Arabic youth, the  banlieues  riots recalling those of 2005, and this new legal discrimination against the ‘ hijabeuses ’— a re different  symptoms  of the  same long , deep, and structural problem s  that France—its various governments right left or centre, its mains

The ideologization of war

“The Inverted Consciousness of the World” The constitution of “Islam and the West” as a civilizational divide was a colonial concoction, an ideological chimera, a mode of false consciousness that centers “the West” (where capital is believed to have accumulated) and marginalizes “the Rest” (where cheap labor and raw material are thought to be located). Both capital and its abused labor and ravaged earth, however, are global and rapidly globalizing; neither has any center or periphery. This relatively recent ideological concoction, however, has been rooted in the material forces of capital, labor, raw material, and markets. At work has been the accumulated capital that required a normative center and correspondingly the dispersed labor and raw material that were at the service of that accumulated capital. “Islam and the West” was perhaps the most potent component of “the West and the Rest” that facilitated and enabled the operation of that relation of power. I have also put forward the

Karl Marx and Capitalism at the  Deutsches Historisches Museum

“What is clear … is that greater recognition must be given to the way Western concepts (religion, political, secular, temporal) reflect specific historical developments, and cannot be applied as a set of universal categories or natural domains.” What is political Islam?

At school we were barely introduced to such a valuable novel by Ibn Tufayl. “Ibn Tufayl’s message was clear — and for its times, quite bold: Religion was a path to truth, but it was not the only path. Man was blessed with divine revelation, and with reason and conscience from within. People could be wise and virtuous without religion or a different religion.“ “ When there was a conflict between these two, Ibn Rushd argued, written laws of religion should be reinterpreted because they were inevitably bound with context.” Speaking of context, the liberal writer forgot to mention the current context in end of his article. The Muslim who inspired Spinoza, Locke and Defoe

The BBC , unsurprisingly, ignored that El-Saadawi was anti-capitalist and belonged to  the “historical socialist-feminists,” (her own words). Wikipedia admin deleted my edit when I added with a source that El-Saadawi was anti-capitalist and  socialist. I guess they want her to fit in the neoliberal feminism. But, “ after the military take-over, El Saadawi began to defend the regime of the former military chief and current president Abdul Fatah al-Sisi and his human rights violations, many of her former comrades-in-arms felt compelled to break with her. El Saadawi accused the Western media of running a smear campaign against Sisi.” Women, Egypt and Religion Life and times via her writings Meet Egypt’s most radical woman The many lives of Nawaal El-Saadaawi

An excerpt from a new book    Global Middle East - Into the Twenty-First Century

 In a summary by Claudia Mende , I have found only this worth quoting: “Following initial euphoria for an Arab world on the brink of a new era, people in the West have largely lost interest.   Outmoded stereotypical views of the Arab world have re-emerged. Too religious, too backward, the region and its people are different after all – just a few widely-held western opinions. The West continues to back stability   But when issuing judgements such as these, the West should critically scrutinise its own role in the Middle East. After all, while Europe and the U.S. may have always paid lip service to democratic values and human rights, some of their policies run directly contrary to these. Arms shipments to Saudi Arabia, Egypt, Algeria and the United Arab Emirates prop up repressive regimes and stoke conflicts. In the name of democracy, the U.S. invaded Iraq in 2003, toppled Saddam Hussein and created a fiasco. When current military leader of Egypt Sisi violently ousted the democratically

This was written in 1909: We must  know how  to combat religion, and in order to do so we must explain the source of faith and religion among the masses  in a materialist way . The combating of religion cannot be confined to abstract ideological preaching, and it must not be reduced to such preaching. It must be linked up with the concrete practice of the class movement, which aims at eliminating the social roots of religion. Why does religion retain its hold on the backward sections of the town proletariat, on broad sections of the semi-proletariat, and on the mass of the peasantry? Because of the ignorance of the people, replies the bourgeois progressist, the radical or the bourgeois materialist. And so: “Down with religion and long live atheism; the dissemination of atheist views is our chief task!” The Marxist says that this is not true, that it is a superficial view, the view of narrow bourgeois uplifters. It does not explain the roots of religion profoundly enough; it explains th

A critique  At a time when a global pandemic has only exacerbated spiraling inequalities, pervasive racism, and xenophobic insurgencies on both sides of the Atlantic, Habermas suggests that humanity already possesses the resources for levelheaded debate oriented toward the common good. Yet a tension persists between Habermas’s political ideals and his historical framework. The gap is not so much one of theory and practice, which Habermas readily acknowledges. Instead, his story’s European origin collides with its universal intent. Habermas insists that postmetaphysical reason—because it refuses to take refuge in foundational certainties—provides a basis for the inter-cultural dialogue necessary to confront global crises of climate change, mass migration, and unregulated markets. But by tracing the emergence of modern rationality solely to a Western, and Christian, learning process, he elides the historical reckoning necessary for any such dialogue. The same problem faced Habermas’

This cannot be accurate, for these kind of surveys do not show the wide difference between classes in major issues.  Such a survey is merely a snapshot that refletcs the blockage towards full capitalist  "development" and therefore the dominance of bourgeois norms (e.g. sexual and gender norms), the failure of modernisation of the 1950 and 1960s, the development of rentier economies, especially in the Gulf, instead of industrialisation  on the one hand and the defeat of the 2011 revolution on the other. As for the threat of the US and Israel, the Arab world is still a very strategic battleground where local ruling classes and international ones have major and common interests in restructuring or preserving the existing order. Major questions that could be included in the survey, and that could   provide a picture beyond the symptoms, are the type of politcal regime and economic system the Arab countries need, and how should the wealth be exploited and distributed, etc

From the archive "Islamist violence" An interview with Karen Armstrong Religion Fights Back Fields of Blood: Religion and the History of Violence (Armstrong's book e-book)

By 1900 the Victorian empire upon which the sun never set included 11 million square miles and 390 million people. In the course of European expansion, the Andean and Mesoamerican civilizations were effectively eliminated, Indian and Islamic civilizations along with Africa were subjugated, and China was penetrated and subordinated to Western influence. Only Russian, Japanese, and Ethiopian civilizations, all three governed by highly centralized imperial authorities, were able to resist the onslaught of the West and maintain meaning­ful independent existence. For four hundred years intercivilizational relations consisted of the subordination of other societies to Western civilization. The causes of this unique and dramatic development included the social structure and class relations of the West, the rise of cities and commerce, the relative dispersion of power in Western societies between estates and monarchs and secular and religious authorities, the emerging sense of national cons

Egyptian Novelist Salwa Bakr dares to say it aloud on revolution's successes and failures

Abu 'I-Alaa Al-Ma'arri (973-1057), a poet born near Aleppo, Syria We laugh, but inept is our laughter; We should weep and weep sore, Who are shattered like glass, and thereafter Re-molded no more. --- Religion is a "fable invented by the ancients".  So, too, the creeds of man: the one prevails Until the other comes; and this one fails When that one triumphs; ay, the lonesome world Will always want the latest fairy-tales. --- Among the crumbling ruins of the creeds The Scout upon his camel played his reeds And called out to his people —"Let us hence! The pasture here is full of noxious weeds. --- Hanifs are stumbling, Christians all astray Jews wildered, Magians far on error's way. We mortals are composed of two great schools Enlightened knaves or else religious fools. --- What is religion? A maid kept close that no eye view her; The price of her wedding-gifts and dowry baffles the wooer. Of all the goodly doctrine that I f

Revisiting the Idea of an Anthropology of Islam 

Decolonizing Philosophy: Samuel Loncar Interviews Carlos Fraenkel and Peter Adamson about Islam, Reason, and Religion