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1. A Muslim Mystic Community in Britain: Meaning in the West and for the West

Author:
Ali Murat Yel
Publication Date:
02-2014
Content Type:
Journal Article
Journal:
Insight Turkey
Institution:
SETA Foundation for Political, Economic and Social Research
Abstract:
THE NAQSHBANDIYYA is perhaps one of the widest-spread Islamic religious brotherhoods due to its active involvement in political affairs. Its 'strength' comes from the fact it could trace the sheiks of the order as far back as to the Prophet of Islam through his companion Abu Bakr. The silsila (the chain of transmission) of the order also contains some very important figures in Islamic history, like Salman al-Farisi and Bayazid al-Bistami. Despite the importance of the order and its worldwide expansion, the published works on the subject could fill only a small shelf. The order also has a great number of followers in Turkey, including some prominent political figures. Since Shah Bahauddin Naqshband, the founder of the order, the succeeding sheiks of the Naqshbandiyya tarikat (religious order) have currently been handed to Sheikh Nazim al-Kibrisi al-Haqqani, a Turkish Cypriot. The Sheikh has been given the task of expanding the order to the West, and as a result of arduous efforts he has been able to establish some centers in various European and American cities, with the biggest one being in London. Author Tayfun Atay studied this center for his Ph.D. thesis submitted to London University.
Topic:
Islam
Political Geography:
Britain, America, Europe, Turkey, and London

2. Designing Youth Employment Policies in Egypt

Author:
Akira Murata
Publication Date:
01-2014
Content Type:
Working Paper
Institution:
The Brookings Institution
Abstract:
The paper uses a discrete choice experiment (DCE) to elicit job preferences among youth, and analyzes survey data collected from engineering students at 10 universities in six cities in Egypt during the period of July through October 2013. For a comparative analysis, the survey was also conducted at eight universities in five cities in Indonesia, which is one of the nations in Asia with a Muslim-majority population that faces the same demographic issue. The findings of this research will contribute to building a foundation for designing youth employment policies in Egypt. The most obvious findings to emerge from this study are that: the public-private sector wage differentials must be narrowed; better benefits must accompany private sector employment (particularly support for continuing education, upgrading qualifications, and health insurance); and good IT infrastructure matters. Taken together, these steps could significantly contribute to an increase in the rates of a private sector employment among young Egyptian job seekers, even in the case of continued high public sector wages.
Topic:
Conflict Prevention, Economics, International Trade and Finance, Islam, Labor Issues, and Youth Culture
Political Geography:
Africa, America, and Arabia

3. Finding Mecca in America: How Islam is Becoming an American Religion

Author:
Karen Leonard
Publication Date:
02-2014
Content Type:
Journal Article
Journal:
Insight Turkey
Institution:
SETA Foundation for Political, Economic and Social Research
Abstract:
Finding Mecca in America: How Islam is Becoming an American Religion Near the end of this interesting book, the author characterizes his final chapter as “a series of interpretive judgments about the venture of Islam in its American habitat (p.205),” and I find this true of the book as a whole. It began as a doctoral dissertation, and Bilici defines himself a cultural sociologist who takes an agonistic (combative, contesting) approach, an approach that “pays attention to the margins more than the mainstreams, to lived experience more than to floating abstractions (p.21).” Yet, lengthy discussions of philosophy and social theory punctuate the chapters, enabling readers to debate the stated balance. Bilici also characterizes his work as ethnography, and while he draws on his work in Detroit, Michigan, as part of a team project and his internship with the Council of American-Islamic Relations, CAIR, in Washington, DC, the ethnographic material is limited, providing illustrations for various points Bilici wants to make rather than systematic evidence for them. He argues that his topics have escaped attention (or been taken for granted) or are postdiasporic, meaning they have not yet fully appeared above the horizon (p.19), such as Abrahamic discourse and Muslim comedy. He writes that “what should be prized is not the sea of data but the wisdom of elucidation (p.23),” and this personal interpretation is certainly worth reading.
Topic:
Islam
Political Geography:
America and Washington

4. Secularism and Religion-Making

Author:
Nurullah Ardiç
Publication Date:
02-2014
Content Type:
Journal Article
Journal:
Insight Turkey
Institution:
SETA Foundation for Political, Economic and Social Research
Abstract:
Secularism and Religion-Making Recent scholarship in the sociology of religion has produced fresh perspectives on the understanding of religion and its inter-relationships with society. Largely influenced by post-structuralist social theory, these new perspectives call for a re-evaluation of existing theoretical and methodological approaches as well as empirical analyses, as reflected in the oft-used terms to describe their projects, including “rethinking,” “imagining” religion and its “invention” and “manufacturing” a là “invention of tradition”. The term “religion-making” is one such concept that questions the traditional ways of studying religion (and its constitutive other, secularism). It refers to the reification by political and intellectual actors (with different motivations) of a religion (its beliefs and practices/rituals) based on certain taken-for-granted (binary) concepts, such as the religious/secular divide, within the discursive field of world religions. The collection of articles edited by Markus Dressler and Arvind-Pal Mandair brings together eleven theoretically-informed and empirically-focused studies on religion-making in different socio-historical contexts. It fits nicely, and contributes to, the above-mentioned recent trends in the sociology of religion and secularism. A strong trend within this scholarship is a critique of the “secular critique” of the Enlightenment-inspired secularization theory, which also implies a critical re-evaluation of the (secularist) notion of a clear-cut distinction between the religious and the secular. This is also a common theme among the articles brought together in this edited volume: each study questions from a post-structuralist angle (but focusing on a different aspect of) the assumption of the 'boundedness' of “religion” and “secularism” and their opposition to one another. The theoretical aim of the volume, according to the editors, is to problematize this dichotomous assumption and demonstrate instead the codependency of “secular” and “religious” discourses. Its empirical aim is to “examine the consequences of the colonial and postcolonial adoption of Western-style objectifications of religion and … the secular, by non-Western elites” (p. 3), but it also contains cases of Western actors. Moreover, the editors' lengthy Introduction contains a useful discussion on the philosophical foundations (from Kant to Heidegger, from Hume to Hegel) and current manifestations (in Taylor, Habermas etc.) of the epistemological hegemony of the religious/secular dichotomy and of the “universalization” of the concept of religion out of Western Christianity. The analyses contained in the volume address the processes of religion-making at three different levels. First, “religion-making from above” refers to the discursive strategy of reifying religion(s) from powerful positions rendering them an instrument of governmentality. This is often undertaken by nation-states in their efforts to reframe existing religious traditions in a docile manner. As the editors note, this strategy is also applied by individual political actors, intellectuals and NGOs, as exemplified by the famous American think-tank RAND Corporation's call for “rebuilding Islam” in a manner that would not constitute a threat to American interests worldwide. The same advice was reiterated in 2004 by Daniel Pipes, a member of the Zionist lobby in the US who was close to the Bush administration, who argued that the ultimate goal of “the war on terror” was “religion-building,” implying the neocon elites' desire to “civilize Islam” (p. 22). These examples show not only the fact that the notion of religion-making from above is extremely relevant to current global geo-politics but also a paradigmatic symptom of the secular-liberal hegemony over religion in Western imagination: all religious traditions are encouraged and/or forced to “fit in” the existing socio-political structures in the form of “protestantization” –i.e. becoming an a-political, “modernized”/secularized and docile religion with no agenda for change in the status quo. Therefore, this hegemonic secular discourse does not so much aim to cleanse the public sphere and politics from religion as to make the latter fit in with the existing system and, if possible, function as a source of legitimization for hegemonic powers.
Topic:
Islam and Politics
Political Geography:
America

5. Obstacles to a Resolution of the Syrian Conflict

Author:
David W. Lesch
Publication Date:
11-2013
Content Type:
Working Paper
Institution:
Belfer Center for Science and International Affairs, Harvard University
Abstract:
This is the final report of the Harvard-NUPI-Trinity Syria Research Project (HNT). The project is sponsored by Harvard Negotiation Project at Harvard University (Cambridge, Massachusetts, USA), the Norwegian Institute of International Affairs (or NUPI, Oslo, Norway), and Trinity University (San Antonio, Texas, USA).
Topic:
Conflict Resolution, Islam, Insurgency, and Sectarian violence
Political Geography:
America, Middle East, Arabia, and Syria

6. Understanding Iran

Author:
John McNeil
Publication Date:
11-2013
Content Type:
Journal Article
Journal:
Georgetown Journal of International Affairs
Institution:
Georgetown Journal of International Affairs
Abstract:
William Polk, born in 1929, is one of the more successful scholar-diplomats in American life. He has written more than a dozen books, mainly on the modern Arab world, some for trade publishers and some for university presses. He taught Middle East and Islamic history at Harvard and the University of Chicago. He also served in the Kennedy and Johnson administrations, on the State Department's Policy Planning staff and later as an adviser to McGeorge Bundy, President Johnson's National Security Adviser, charged with handling the aftermath of 1967's Six-Day War between Israel and its Arab neighbors. His latest book is his first on Iran. He has visited the country from time to time since 1956, and in the 1960s met the Shah, Mohammed Reza Pahlavi and some of the Iranian political elite. Aware of the stalemate that bedevils U.S.-Iranian relations, and frustrated by what he sees as the narrowness of war-game exercises and the field of international relations, Polk wrote this book “to bring forward what war games omit: in short, what it means when we speak of Iran and Iranians.” He feels American policy-makers pay insufficient heed to the history and culture of Iran and Iranians, and are thereby baffled by what seems to them illogical behavior. If they had adequate grounding in things Iranian, he believes, they would better understand Iran, its government, its policies, and its people. Adequate grounding, in Polk's view, extends back 2,500 years. He maintains that even if the majority of Iranians alive have scant knowledge of the Achaemenid dynasty they are nonetheless influenced by it. Indeed, he writes, “I am certain that the inhabitants of Iran today are largely governed by their past regardless of whether they consciously remember it.” He appeals to Carl Jung's notion of “collective unconscious” and Jean-Jacques Rousseau's “social contract” to make his case.
Topic:
Islam
Political Geography:
America, Iran, Middle East, Israel, and Chicago

7. When Camelot Went to Japan

Author:
Jennifer Lind
Publication Date:
08-2013
Content Type:
Journal Article
Journal:
The National Interest
Abstract:
THE UNITED States has security partnerships with numerous countries whose people detest America. The United States and Pakistan wrangled for seven months over a U.S. apology for the NATO air strikes that killed twenty-four Pakistani soldiers in 2011. The accompanying protests that roiled Islamabad, Karachi and other cities are a staple of the two countries' fraught relationship. Similarly, American relations with Afghanistan repeatedly descended into turmoil last year as Afghans expressed outrage at Koran burnings by U.S. personnel through riots and killings. “Green on blue” attacks—Afghan killings of U.S. soldiers—plague the alliance. In many Islamic countries, polls reflect little warmth toward Americans. Washington's strategy of aligning with governments, rather than peoples, blew up in Egypt and could blow up in Pakistan, Saudi Arabia, Bahrain and Yemen. America's alliances in the Middle East and Persian Gulf are fraught with distrust, dislike and frequent crisis. Is there any hope for them? Turns out, there is. Fifty years ago, a different alliance was rocked by crisis and heading toward demise. Like many contemporary U.S. alliances, it had been created as a marriage of convenience between Washington and a narrow segment of elites, and it was viewed with distrust by the peoples of both countries. Yet a half century later, that pairing is one of the strongest security partnerships in the world—the alliance between the United States and Japan.
Topic:
Security and Islam
Political Geography:
Pakistan, United States, Japan, America, Middle East, Saudi Arabia, and Egypt

8. Western Political Discourse on Islam and Its Reflection

Author:
Younes Nourbakhsh
Publication Date:
12-2013
Content Type:
Journal Article
Journal:
Iranian Review of Foreign Affairs
Institution:
Center for Strategic Research (CSR)
Abstract:
The relation between the Islamic East and the American and European West is potentially an important concept in discussions about religious coexistence. The domination of a discourse in opposition with coexistence can be a major obstacle in the formation of peace and the relations between the two worlds. The political discourse between the West and the Islamic world, though not always the same during time has been based on three main concepts of authorization, ethnocentrity, supremacy, well after the modernity. In other words, the West has exhibited a different, negative image of Islam, while presenting liberalism as the best model culture. The universalization of such a model has been pursued through modernity and technical ability. The discourse has been the hegemon for a long while. Even the East acknowledged it and developed the center - margin model of coexistence based on Wallerstein's theory, which gradually turned into the Islamic rival discourse. The political Islam tried to improve a social and political identity by rejecting the western discourse. After September 11, both discourses tended towards fundamentalism, and rivalry and confrontation replaced coexistence. In fact, a second Cold War was developed between the West and Muslim World. It seems that such a dialogical, polarized condition would not be apt to maintain any effective discourse. In this article, the elements and processes in the formation of such a discourse, and the effects on the existing challenges would be explained.
Topic:
Cold War and Islam
Political Geography:
America and Europe

9. The Obama and Securitization of Iran's Nuclear Energy Program

Author:
Hossein Pour-Ahmadi and Sajad Mohseni
Publication Date:
08-2012
Content Type:
Journal Article
Journal:
Iranian Review of Foreign Affairs
Institution:
Center for Strategic Research (CSR)
Abstract:
Developments relating to the Islamic Awakening in the Middle East, especially in 2011, influenced and intensified, more than ever, the efforts made by the Obama Administration to securitize nuclear activities of the Islamic Republic of Iran. In fact, these activities have always been one of the major preoccupations for the foreign policy the USA. Obama followed up seriously on what George Bush did, especially during his second term. The approach of both US presidents, predicated on considering the Iranian nuclear energy programme as a threat against the US and its interests, has its root in the security-oriented approach, and its adverse consequences, towards the Iran. Therefore, a major part of Iran's foreign policy has been influenced by nuclear activities. This paper proposes to consider the process of securitizing Iran's nuclear file, especially under Obama's administration, on the basis of the conceptual pattern provided by the Copenhagen School and from speech act and action perspectives. This paper seeks also to answer the question as to what methods Obama has used to securitize Iran's nuclear file. It presupposes that the attempts to isolate Iran have been made through speech act and actions.
Topic:
Security, Development, and Islam
Political Geography:
America, Iran, and Middle East

10. Ayn Rand: America's Comeback Philosopher

Author:
Craig Biddle
Publication Date:
12-2012
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
Mitt Romney and Paul Ryan have labeled themselves “America's Comeback Team”—a political tagline that would be great were it grounded in a philosophical base that gave it objective, moral meaning. What, politically speaking, does America need to “come back” to? And what, culturally speaking, is necessary for the country to support that goal? America was founded on the principle of individual rights—the idea that each individual is an end in himself and has a moral prerogative to live his own life (the right to life); to act on his own judgment, un-coerced by others, including government (liberty); to keep and use the product of his effort (property); and to pursue the values and goals of his choosing (pursuit of happiness). Today, however, legal, regulatory, or bureaucratic obstacles involved in any effort to start or operate a business, to purchase health insurance, to plan for one's retirement, to educate one's children, to criticize Islam for advocating violence, or so much as to choose a lightbulb indicate how far we've strayed from that founding ideal. If America is to make a comeback—and if what we are to come back to is recognition and protection of individual rights—then Americans must embrace more than a political tagline; we must embrace a philosophy that undergirds individual rights and that gives rise to a government that does one and only one thing: protects rights. Although the philosophy of the Founding Fathers was sufficient ground on which to establish the Land of Liberty, it was not sufficient to maintain liberty. The founders advocated the principle of individual rights, but they did not fully understand the moral and philosophical foundations of that principle; they did not understand how rights are grounded in observable fact. Nor did the thinkers who followed them. This is why respect for rights has been eroding for more than a century. If America is to “come back” to the recognition and protection of rights, Americans must discover and embrace the philosophical scaffolding that undergirds that ideal, the scaffolding that grounds the principle of rights in perceptual fact and gives rise to the principle that the only proper purpose of government is to protect rights by banning force from social relationships. The philosophy that provides this scaffolding is Ayn Rand's philosophy of Objectivism. To see why, let us look at Rand's philosophy in contrast to the predominant philosophies of the day: religion, the basic philosophy of conservatism; and subjectivism, the basic philosophy of modern “liberalism.” We'll consider the essential views of each of these philosophies with respect to the nature of reality, man's means of knowledge, the nature of morality, the nature of rights, and the proper purpose of government. At each stage, we'll highlight ways in which their respective positions support or undermine the ideal of liberty. As a brief essay, this is, of course, not a comprehensive treatment of these philosophies; rather, it is an indication of the essentials of each, showing how Objectivism stands in contrast to religion and subjectivism and why it alone supports a culture of freedom. Objectivism stands in sharp contrast to religion and subjectivism from the outset because, whereas religion holds that there are two realities (nature and supernature), and whereas subjectivism holds that there is no reality (only personal opinion and social convention), Objectivism holds that there is one reality (this one before our eyes). Let's flesh out these differences and their significance with respect to liberty. . . .
Topic:
Government and Islam
Political Geography:
America

11. Religion Versus Morality

Author:
Andrew Bernstein
Publication Date:
12-2012
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
On the morning of September 11, 2001, Mohammed Atta and his minions flew stolen planes into the World Trade Center and the Pentagon, destroying the former and murdering thousands of innocent civilians. What motivated this atrocity? What filled the murderers with such all-consuming hatred that they were willing to surrender their own lives in order to kill thousands of innocent human beings? The clear answer is that these were religious zealots engaged in holy war with their primordial enemy—the embodiment of the modern secular West: the United States of America.In their evil way, the Islamists provide mankind with some clarity. They remind us of what real religion is and looks like—not the Christianity or Judaism of the modern West, watered down and diluted by the secular principles of the Renaissance and the Enlightenment; but real faith-based, reason-rejecting, sin-bashing, kill-the-infidels religion. The atrocities of 9/11 and other similar terrorist acts by Islamists do not clash with their creed. On the contrary, they are consistent with the essence of religion—not merely of Islam—but religion more broadly, religion as such. This is an all-important lesson that humanity must learn: Religion is hazardous to your health. Unfortunately, conventional views of religion hold just the opposite. Many people believe that religion is the necessary basis of morality—that without belief in God, there can be no ethics, no right or wrong. A character in Dostoyevsky's The Brothers Karamazov famously expressed this view: “In a world without God, all things become permissible.” In the 21st century, many people still believe this. But the converse is true. A rational, fact-based, life-promoting morality is impossible on religious premises. Indeed, religion clashes with every rational principle and factual requirement of a proper, life-advancing ethics. A proper ethics, one capable of promoting flourishing human life on earth, requires the utter repudiation of religion—of all of its premises, tenets, implications, and consequences. To begin understanding the clash between religion and human life, consider the Dark Ages, the interminable centuries following the fall of Rome in the 5th century AD. The barbarian tribes that overran Rome eventually converted to Christianity, which, in the form of the Catholic Church, became the dominant philosophic and cultural force of medieval Europe. Unlike the essentially secular classical world, or the post-Renaissance modern world, the medieval world zealously embraced religion as the fundamental source of truth and moral guidance. What were the results in human life?
Topic:
Health and Islam
Political Geography:
United States, America, and Europe

12. A New Deal for Arab People

Author:
Francis Ghilès
Publication Date:
01-2012
Content Type:
Journal Article
Journal:
Insight Turkey
Institution:
SETA Foundation for Political, Economic and Social Research
Abstract:
In recent years the Arab lands have been reduced to a uniform discourse, which well suited those in America such as Bernard Lewis who tried to convince their political masters that a clash of civilisations between the West and Islam was inevitable. However, over the past twelve months a series of revolts recast the map of the Middle East. When the revolts in Tunisia and Egypt started, many Western commentators failed to understand how young Arabs peacefully managed to overthrow well-entrenched dictators such as Ben Ali and Mubarak. Their initial reactions fitted into a broader collective spirit of Orientalism, which long gave up hope on Arab societies ever joining contemporary trends towards democratization. It was not Islam or poverty that provoked the uprisings – it was the crushing humiliation that had deprived the majority of the Arabs who are under the age of thirty of the right to assert control over their own lives.
Topic:
Islam
Political Geography:
America, Middle East, Arabia, and Egypt

13. Act of Valor

Author:
Andrew Bernstein
Publication Date:
06-2012
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
Author's note: Because I want to address several key events of this story, I've written this review in a way that contains spoilers. Readers may prefer to view this outstanding film before reading the review. For anyone who loves America and wants the country defended against Islamic totalitarians and other savage enemies, a film starring active-duty Navy SEALs doing precisely that should be a rare treat. Act of Valor is that film, and it delivers fulsomely on this promise.
Topic:
Islam
Political Geography:
America

14. Homegrown Terrorism

Author:
Ally Pregulman and Emily Burke
Publication Date:
04-2012
Content Type:
Working Paper
Institution:
Center for Strategic and International Studies
Abstract:
Incidents of “homegrown terrorism”—extremist violence perpetrated by U.S. citizens or legal U.S. residents, and linked to or inspired by al Qaeda's brand of radical Sunni Islamism—have increased in the aggregate since 9/11. Homegrown extremists, as defined in the CSIS report A Threat Transformed: Al Qaeda and Associated Movements in 2011, are “radicalized groups and individuals that are not regularly affiliated with, but draw clear inspiration and occasional guidance from, al Qaeda core or affiliated movements.” A growing number of Muslims—both naturalized citizens and American-born—have communicated with extremists who are linked to al Qaeda and Associated Movements (AQAM), have sought terrorist training, or have attempted to carry out attacks either inside the United States or abroad. While not official members of al Qaeda or its affiliates, these individuals and small groups have been influenced by and have sought to involve themselves in AQAM's global war against the West.
Topic:
Islam, Terrorism, Insurgency, and Counterinsurgency
Political Geography:
United States and America

15. Nomad by Ayaan Hirsi Ali

Author:
Joseph Kellard
Publication Date:
09-2011
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
Ayaan Hirsi Ali gained international recognition in 2004 after she and Dutch filmmaker Theo van Gogh made Submission, a documentary about the brutal oppression of women under Islamic law. In response to the film, a radical Muslim savagely murdered van Gogh on the streets of Holland and posted a note on the filmmaker's body in which he threatened Hirsi Ali's life as well. Nevertheless, in 2007 Hirsi Ali wrote Infidel, in which she recounts the horrors of growing up female under the rights-violating Islamic cultures in Somalia and Saudi Arabia; how she fled to and settled in Holland, worked menial jobs, attended university, and collaborated on Submission; and how, in 2003, she ran for and was elected to the Dutch parliament as a candidate with a single issue: to stop the oppression of and violence against Muslim women in Holland. In Infidel, Hirsi Ali championed the Western secularist ideals that she came to adopt as true and right—free inquiry, the equal rights of the sexes, individualism, and personal liberty. Since then, she has moved to the land that she declares in her follow-up book, Nomad, to be her final home: the United States. In this latest book, Hirsi Ali shares the observations and emotional journey she has made since leaving Europe and arriving in America, even as radical Muslims continue to threaten her life for her uncompromising condemnation of Islam. In some respects Nomad demonstrates that Hirsi Ali has not only retained the intellectual independence and moral courage at the heart of her prior book, but that she has also strengthened and developed her thinking on the secular values she came to embrace. For example, in Nomad she elaborates on Enlightenment principles, including free inquiry, individual freedom, and property rights, exercising a thought process that grasps fundamentals: Every important freedom that Western individuals possess rests on free expression. We observe what is wrong, and we say what is wrong, in order that it may be corrected. This is the message of the Enlightenment, the rational process that developed today's Western values: Go. Inquire. Ask. Find out. Dare to know. Don't be afraid of what you'll find. Knowledge is better than superstition, blind faith, and dogma. (p. 214) Hirsi Ali proceeds to correctly identify Enlightenment principles as this-worldly and thus incongruent with Islam: The Enlightenment honors life. It is not about honor after death or honor in the hereafter, as Islam is, but honor in individual life, now. It is about development of the individual will, not the submission of the will. Islam, by contrast, is incompatible with the principles of liberty that are at the heart of the Enlightenment's legacy. (p. 214) She powerfully illustrates her development in the contrasts she draws between herself on the one hand, and, on the other, her relatives and other devout Muslims, both of whom cling unquestioningly to their religion and clannish traditions such as “family honor.” . . .
Topic:
Islam
Political Geography:
United States and America

16. From the Editor

Publication Date:
09-2011
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
Welcome to the Fall issue of The Objective Standard. Ten years have passed since Islamic barbarians slaughtered thousands of Americans on U.S. soil, and America has yet to name the primary enemies (the Iranian and Saudi regimes), let alone eliminate them. Instead, we have gone to war with lesser enemies, enemies that we could retaliate against without appearing sure of ourselves, without appearing morally certain, without seeming selfish. In his article “9/11 Ten Years Later: The Fruits of the Philosophy of Self-Abnegation,” John David Lewis examines the essence of this approach and what it's delivered so far. The opposite philosophy—that of cognitive clarity, moral certainty, and self-respect—is Ayn Rand's philosophy of rational egoism, the political principles of which should be guiding U.S. policy. In “Ayn Rand's Theory of Rights: The Moral Foundation of a Free Society,” I examine the essential aspects of her philosophy that give rise to her theory of rights, as against the theories of God-given, government-granted, and “natural” rights. Using the principle of rights as his standard of evaluation, Joshua Lipana examines and grades various components of Rep. Paul Ryan's “Path to Prosperity,” which, although rejected in the Senate, is perhaps the best plan put forth by an elected official to date about how to deal with America's financial crisis. The report card is telling. In an exclusive interview with TOS, John R. Bolton, a senior fellow at the American Enterprise Institute, presents his ideas on the proper purpose of government and on various issues facing America today. This discussion will leave many TOS readers disappointed that Mr. Bolton has decided not to run for president. Gary Johnson, former governor of New Mexico, is running for president, and his exclusive interview with TOS sheds important light on his view of the proper role of government and on what he would do if elected commander in chief. Where does he stand on domestic issues? How about foreign policy? Governor Johnson answers the tough questions here. In “The Mastermind behind SEAL Team Six and the End of Osama bin Laden,” Daniel Wahl surveys the history and principles that have given rise to the breathtaking competence of U.S. special operations forces, and finds that one man is primarily responsible. This, to borrow the words of Ragnar Danneskjöld, is a story of what happens when brute force encounters mind and force. Speaking of intelligence, ability, and heroism, sculptor Sandra J. Shaw explains, among other things, how she captures such qualities in the subjects of her works, including her bronze busts of Ayn Rand and Michelangelo. Several images accompany this lengthy interview, and Ms. Shaw's bust of Rand graces the current cover of the journal. Fuel for the soul from beginning to end. In addition to the above articles and interviews are film reviews of Captain America (directed by Joe Johnston) and Lifting King Kong (directed by Park Geon-yong) as well as book reviews of A Time to Betray by Reza Kahlili, Nomad by Ayaan Hirsi Ali, The Fear by Peter Godwin, The Bourgeois Virtues by Deirdre N. McCloskey, Gauntlet by Barbara Masin, Crashing Through by Robert Kurson, The Extra 2% by Jonah Keri, Delivering Happiness by Tony Hsieh, and My Lucky Life In and Out of Show Business by Dick Van Dyke. Enjoy the articles, interviews, and reviews, and have a wonderful and productive fall. —Craig Biddle
Topic:
Islam
Political Geography:
America and Mexico

17. The American Right, the Purpose of Government, and the Future of Liberty

Author:
Craig Biddle
Publication Date:
12-2011
Content Type:
Journal Article
Journal:
The Objective Standard
Institution:
The Objective Standard
Abstract:
Now that the 2012 GOP presidential nominee is almost certain to be either Mitt Romney or Newt Gingrich (who, in terms of policy and lack of principle, are practically indistinguishable), many on the right are turning their attention to the 2012 Senate races. And they are wise to do so. In the 2010 midterm elections, Republicans gained control of the House but failed to secure a majority in the Senate, leaving Democrats with 53 of 100 seats. Of the 33 Senate seats up for election in 2012, 21 are held by Democrats, 2 by independents. Republicans are likely to retain control of the House, and if they manage to gain control of the Senate as well, they will have the opportunity to repeal Obama Care, Dodd-Frank, and other disastrous laws and regulations, and to begin cutting federal spending. These are crucial short-term goals. But if we want to return America to the free republic it is supposed to be, we must do more than campaign and vote for Republicans. We must embrace and advocate the only principle that can unify our political efforts and ground them in moral fact. That principle pertains to the purpose of government. Government is an institution with a legal monopoly on the use of physical force in a given geographic area. What is the proper purpose of such an institution? Why, morally speaking, do we need it? The proper purpose of government is, as the Founding Fathers recognized, to protect people's inalienable rights to life, liberty, property, and the pursuit of happiness. Government fulfills this vital function, as Ayn Rand put it, by banning the use of physical force from social relationships and by using force only in retaliation and only against those who initiate its use. Insofar as an individual respects rights—that is, insofar as he refrains from assault, robbery, rape, fraud, extortion, and the like—a proper government leaves him fully free to act on his own judgment and to keep and use the product of his effort. Insofar as an individual violates rights—whether by direct force (e.g., assault) or indirect force (e.g., fraud)—a proper government employs the police and courts as necessary to stop him, to seek restitution for his victims, and/or to punish him. Likewise for international relations: So long as a foreign country refrains from using (or calling for) physical force against our citizens, our government properly leaves that country alone. But if a foreign country (or gang) attacks or calls for others to attack us, our government properly employs our military to eliminate that threat. As Thomas Jefferson summed up, a proper government “shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government.”In order to begin moving America toward good government, we must explicitly embrace this principle, and we must demand that politicians who want our support explicitly embrace it as well. To do so, however, we must understand what the principle means in practice, especially with respect to major political issues of the day, such as “entitlement” programs, corporate bailouts, “stimulus” packages, and the Islamist assault on America. . . .
Topic:
Government and Islam
Political Geography:
America

18. Muslims in America: A Profile

Author:
Karam Dana
Publication Date:
10-2011
Content Type:
Working Paper
Institution:
Belfer Center for Science and International Affairs, Harvard University
Abstract:
The perception of Muslims living in the United States has deteriorated dramatically since the terrorist attacks on September 11th, 2001. U.S.-Muslims, a group that had already faced discrimination prior to the attacks, became even more visible to the public. Non-Muslim Americans began questioning American Muslim loyalties to the United States as well as their commitment to being “good” citizens. Such doubt extended to the political arena as well, prompting intrusive inquiries into Muslim-affiliated civic and political organizations and their members. Even non-Muslims with Muslim affiliations or Muslim- sounding names or appearances have been subject to public scrutiny. For example, despite identifying as a Christian, President Barack Obama's religious affiliation has been continually doubted by some due to his Kenyan Muslim heritage and his middle name, Hussein. Though a decade has passed since the events of September 11th, the role of American Muslims, and whether they can at all be trusted, remains a popular concern and a topic of household conversation.
Topic:
Security, Human Rights, Human Welfare, Islam, Religion, Terrorism, and Sectarianism
Political Geography:
United States and America

19. Bin Ladin's Killing and its Effect on Al-Qa'ida: What Comes Next?

Author:
Bruce Hoffman
Publication Date:
05-2011
Content Type:
Journal Article
Journal:
CTC Sentinel
Institution:
The Combating Terrorism Center at West Point
Abstract:
Confronted with the sudden death of a leader, terrorist groups become cornered animals. When wounded, they lash out. Not only in hopes of surviving, but also to demonstrate their remaining power and continued relevance. Al-Qa`ida is no different. As its statement issued on May 6, 2011 confirming Usama bin Ladin's death declared, “The soldiers of Islam, groups and individuals, will continue planning without tiredness or boredom, and without despair or surrender, and without weakness or stagnancy, until they cause the disaster that makes children look like the elderly!”
Topic:
Islam
Political Geography:
Pakistan and America

20. One Foot in the Region; Eyes on the Global Prize

Author:
Matias Spektor
Publication Date:
06-2011
Content Type:
Journal Article
Journal:
Americas Quarterly
Institution:
Council of the Americas
Abstract:
Read any Brazilian foreign policy college textbook and you will be surprised. Global order since 1945 is not described as open, inclusive or rooted in multilateralism. Instead, you learn that big powers impose their will on the weak through force and rules that are strict and often arbitrary. In this world view, international institutions bend over backwards to please their most powerful masters. International law, when it is used by the strong, is less about binding great powers and self-restraint than about strong players controlling weaker ones. After finishing the book, you couldn't be blamed for believing that the liberal international order has never established the just, level playing field for world politics that its supporters claim. This intellectual approach is responsible for the ambiguity at the heart of Brazilian strategic thinking. On one hand, Brazil has benefited enormously from existing patterns of global order. It was transformed from a modest rural economy in the 1940s into an industrial powerhouse less than 50 years later, thanks to the twin forces of capitalism and an alliance system that kept it safe. On the other hand, the world has been a nasty place for Brazil. Today, it is one of the most unequal societies in the world. Millions still live in poverty and violence abounds. In 2009, there were more violent civilian deaths in the state of Rio de Janeiro alone than in the whole of Iraq. No doubt a fair share of the blame belongs to successive generations of Brazilian politicians and policymakers. But some of it is a function of the many inequities and distortions that recur when you are on the “periphery” of a very unequal international system. The result is a view of global order that vastly differs from perceptions held by the United States. Take, for instance, Brazilian perceptions of “international threats.” Polls show that the average Brazilian worries little about terrorism, radical Islam or a major international war. Instead, the primary fears concern climate change, poverty and infectious disease. Many Brazilians, in fact, fear the U.S., focusing in particular on the perceived threat it poses to the natural riches of the Amazon and the newfound oil fields under the Brazilian seabed. Perceptions matter enormously. It is no wonder that the Brazilian military spends a chunk of its time studying how Vietnamese guerrillas won a war against far superior forces in jungle battlefields. Nor should it be a surprise that Brazil is now investing heavily in the development of nuclear-propulsion submarines that its admirals think will facilitate the nation's ability to defend oil wells in open waters. But Brazil is nowhere near being a revolutionary state. While its leaders believe that a major transition of global power is currently underway, they want to be seen as smooth operators when new rules to the game emerge. Their designs are moderate because they have a stake in preserving the principles that underwrite Brazil's emergence as a major world player. They will not seek to radically overturn existing norms and practices but to adapt them to suit their own interests instead. Could Brazilian intentions change over time? No doubt. Notions of what constitutes the national interest will transform as the country rises. Brazil's international ambitions are likely to expand—no matter who runs the country. Three factors will shape the way national goals will evolve in the next few years: the relationship with the U.S., Brasilia's strategies for dealing with the rest of South America, and Brazil's ideas about how to produce global order. When it Comes to the U.S., Lie Low Brazilian officials are used to repeating that to be on the U.S. “radar screen” is not good. In their eyes, being the source of American attention poses two possible threats. It either raises expectations in Washington that Brazil will work as a “responsible stakeholder” according to some arbitrary criteria of what “responsible” means, or it turns Brazil into a target of U.S. pressure when interests don't coincide. As a result, there is a consensus among Brazilians that a policy of “ducking”—hiding your head underwater when the hegemonic eagle is around—has served them well. Whether this judgment is correct or not is for historians to explore. But the utility of a policy based on such a consensus is declining fast. You cannot flex your diplomatic muscle abroad and hope to go unnoticed. Furthermore, being a “rising state” is never a mere function of concrete things, such as a growing economy, skilled armies, mighty industries, a booming middle class, or a functional state that is effective in tax collection and the provision of public goods. The perception of other states matters just as much. And nobody's perception matters more than that of the most powerful state of all: the United States. Brazil's current rise is therefore deeply intertwined with the perception in Washington that Brazil is moving upwards in global hierarchies. Securing the acceptance or the implicit support of the U.S. while maintaining some distance will always be a fragile position to maintain. But as Brazil grows more powerful, it will be difficult to accomplish its global objectives without the complicity—and the tacit acceptance—of the United States. For Brazil this means that the “off the radar” option will become increasingly difficult. Not the Natural Regional Leader Brazil accounts for over 50 percent of South America's wealth, people and territory. If power were a product of relative material capabilities alone, Brazil would be more powerful in its own region than China, India, Turkey or South Africa are in theirs. But Brazil is not your typical regional power. It has sponsored layers of formal institutions and regional norms, but its leaders recoil at the thought of pooling sovereignty into supranational bodies. Yes, Brazil has modernized South American politics by promoting norms to protect democracy and to establish a regional zone of peace, but its efforts at promoting a regional sense of shared purposes have been mixed and, some say, halfhearted at best. Brazilian public opinion and private-sector business increasingly doubt the benefits of deep regional integration with neighbors, and plans for a South American Free Trade Zone have gone asunder. And yes, according to the Stockholm International Peace Research Institute (SIPRI), from 1998 to 2007, Brazil spent far more on its armed forces than Argentina, Chile, Colombia, and Venezuela combined. Yet, Brazil's ability to project military power abroad remains minimal. The end result is that many challenge the notion that Brazil is a regional leader. From the perspective of smaller neighboring countries, it remains a country that is too hard to follow sometimes. If you are sitting on its borders, as 10 South American nations do, you find it difficult to jump on its bandwagon. This is problematic for Brazil. As a major and growing regional creditor, investor, consumer, and exporter, its own economic fate is interconnected with that of its neighbors. Crises abroad impact its banks and companies at home as never before. Populism, ethnic nationalism, narcotics trafficking, guerrilla warfare, deforestation, unlawful pasturing, economic decay, and political upheaval in neighbors will deeply harm Brazilian interests. Whether, when and how Brazil will develop the policy instruments to shape a regional order beneficial to itself remains to be seen. But curiously enough, Brazilian leaders do not normally think their interests in South America might converge with those of the United States. On the contrary, Brazil in the twenty-first century has geared its regional policies to deflect, hedge, bind, and restrain U.S. power in South America to the extent that it can. This is not to say that Brazil is a stubborn challenger of U.S. interests in the region. That would be silly for a country whose success depends on the perception of economic gain and regional stability. But it means that future generations of Brazilians might discover that if they want to unlock some of the most pressing problems in the region, perhaps they will have to reconsider their attitude towards the United States...
Topic:
Foreign Policy, International Law, and Islam
Political Geography:
United States, America, Washington, Brazil, Argentina, Colombia, South America, Venezuela, and Chile