Mediation Perspectives is a periodic blog entry that’s provided by the CSS’ Mediation Support Team and occasional guest authors. Each entry is designed to highlight the utility of mediation approaches in dealing with violent political conflicts. To keep up to date with the Mediation Support Team, you can sign up to their newsletter here.
The Sultanate of Oman is a peaceful country on the southeastern shores of the Arabian Peninsula. The 2016 Global Terrorism Index gives the country a score of “0”, which means there is “no impact of terrorism” within its borders. It’s noteworthy that Oman is the only country in the Middle East and North Africa (MENA) with such a score, which makes it one of the safest countries in the world.
There are several factors that explain Oman’s internal security. It is a relatively wealthy nation, its ruler – Sultan Qaboos – believes in progressive governance, and Omanis share a meticulous approach to mediation, which is shaped in part by Ibadi Islamic law. (Ibadism is the form of Islam practiced by the majority of the population in Oman. It’s an ancient and ascetic branch of Islam that dates to the first century A.H. and is respected by both Sunni and Shia jurists for its rigorous and scholastic approach to jurisprudence, among other features.) Given these helpful influences and the stature of Ibadism, it is justifiable to argue that Oman’s unique method of mediation may provide one of the keys to resolving conflicts that have both intra-extra-Islamic dimensions.
This article was originally published by IPI Global Observatory on 15 December 2016.
As 2016 comes to a close, the Global Observatory offers a list of notable books published throughout the year, recommended by staff of the International Peace Institute.
Arab Spring: Negotiating in the Shadows of the Intifadat, edited by I. William Zartman (University of Georgia Press)
Though the process is still very much still in progress, there has been no shortage of attempts to explain the origins, trace the trajectory, and draw out the conclusions of the Arab uprisings. However, the attempt by I. William Zartman in his edited volume Arab Spring: Negotiating in the Shadow of the Intifadat stands apart. This very prolific professor of international relations has over the decades—and through the pages of some 20 books—turned conflict resolution into an academic discipline in its own right. In the process, he has defined its parameters. Zartman is therefore uniquely equipped to place the tumultuous recent events of the Arab region in their proper historical and academic context. These were—and still are—a set of developments determined by a desire for change from an old to a new order and, therefore, at heart involved a negotiation of that transformation. It is through this lens that Zartman offers a conceptual framework for negotiating transitions, with a team of experts—most of them from the very countries where the events they describe took place—providing their insights. There is also a chapter on South Africa and another on Serbia, which serve as points of comparison. Recommended by Jose Vericat, Adviser.
Courtesy of Aslan Media/Flickr
This article was originally published by War on the Rocks on 8 September 2016.
During a recent trip to my hometown of Najaf in southern Iraq, I stumbled across a book titled My Leader Khamenei in the personal library of a cleric studying in the Islamic seminary known as the Hawza. He had picked it up at a bookstore near the shrine of Imam Ali, where the first Shia Imam is buried. It is a popular destination for Muslim pilgrims – especially Shia Muslims – from across the world.
Najaf, which lies 100 miles south of Baghdad, is the heartland of Shia Islam. Home to a seminary established in the early 11th century and the seat of the Marja’iyya – the influential religious establishment led by Ayatollahs.
Iranian Soldiers during a parade. Courtesy of The Israel Project/flickr
This article was originally published by E-International Relations on 27 April 2016.
Banafsheh Keynoush is an international geopolitical consultant, foreign affairs scholar, and author of Saudi Arabia and Iran: Friends or Foes? (Palgrave Macmillan, February 2016). The book is based on dozens of interviews with Saudi and Iranian leaders, politicians and decision makers, and rich archival material collected and made available for the first time in English. Drawing on unique insight into the relationship over a span of a century, the author challenges the mainstream fallacy of the inevitability of sectarian conflict or that it is the main cause of tensions between Saudi Arabia and Iran, and instead argues that the relationship can be fixed through increased diplomacy.
Do you think that Iran is seeking to revise the Western dominated regional order in the Middle East?
Iran promotes the view that the security of the Persian Gulf and by extension the Middle East should be guaranteed and upheld by the regional states, rather than by foreign powers. Its view of regional security is somewhat revisionist, aiming to correct the regional order which is influenced by foreign powers including the United States. Tehran believes that foreign power influence does not serve it, because the Arab Gulf states rely on Washington to advance their security while Iran generally views U.S. presence as a threat.
Poster of Muslim Girls at Prayer, courtesy Adam Jones/flickr
This article was originally published by E-International Relations (E-IR) on 2 February 2016.
The political ideologisation of Islam refers to the interpretation of Islam as a ‘political ideology’: a comprehensive ‘system of ideas for social and political action’ (Safire, 2008: 336) which serve as a functional tool for the ordering of state and society, whilst also outlining how this ideal socio-political order might be attained (Erikson and Tedin, 2003: 64). It is precisely this tendency to interpret Islam as a political ideology which scholars frequently attribute to the twentieth century Egyptian and founder of the Muslim Brotherhood, Hasan al-Banna. This text will therefore assess the extent to which al-Banna’s thought signifies the political ideologisation of Islam in the twentieth century. To do so, it will first combine a contextual appreciation with an explanation of al-Banna’s call for the establishment of an Islamic State, rooted in his understanding of Islam as a perfect, all-embracing political solution. The text will then proceed to explore al-Banna’s political ideologisation of Islam, focusing on his calling for ‘Islamic governance’, his Fifty-Point Manifesto, his portrayal of Islam as an alternative to competing ideologies and his founding of the Muslim Brotherhood. Next, the text will consider other twentieth century thinkers who have also contributed to Islam’s political ideologisation, notably Sayyid Abu’l-A’la al-Mawdudi and Sayyid Qutb. Finally, this analysis will conclude by outlining the notion that al-Banna’s thought does indeed signify the political ideologisation of Islam, but must nevertheless be appreciated within a broader ‘neo-revivalist’ tendency to politically ideologise Islam.