Abstract:Recent years have seen a surge of studies that examine the inclusion-moderation hypothesis with reference to political Islam: the idea that political groups and individuals may become more moderate as a result of their inclusion in pluralist political processes. Most of these interventions adopt one of three foci: (1) the behavioral moderation of groups; (2) the ideological moderation of groups; and (3) the ideological moderation of individuals. After a discussion of various definitions of moderate and radical… Show more
“…Still, while liberals attempt to claim the mantel of 'moderation' away from their Islamist competitors, particularly in their dealings with the West, it is not obvious that they can in fact claim it away from conservatives who participate peacefully in the democratic process and show what Schwedler has called 'behavioural moderation'. 12 Complicating matters further, Marwan Muasher, former Jordanian foreign minister and Jordan's first ambassador to Israel, has suggested that Western states have identified Arab moderation with a single issue -a willingness to work constructively with the Israelis on the peace process. (One could say the say the same for security cooperation with the West.)…”
Abstract. Despite its significance to one of the most problematic discursive binaries of the 'War on Terror', moderation has been a largely taken for granted theoretical and empirical category in the discipline of International Relations. To prompt further conversation, this article examines 'Islamic moderation' as part of Middle Eastern states' nation branding in the decade and half since 9/11, using Jordan as a case study. I argue that while Jordan's official and state-endorsed civil society efforts to promote 'moderate Islam' and interfaith dialogue stem in part from an authentic interest in promoting dialogue and peace, the Jordanian Hashemite regime has also used the Amman Messages to deepen political trust with the United States, attempting to instrumentalize the moral authority of religion as a form of state productive power. It has done so by playing on a myth of religious moderation which has resonated in both the Middle East and the West since 9/11.
“…Still, while liberals attempt to claim the mantel of 'moderation' away from their Islamist competitors, particularly in their dealings with the West, it is not obvious that they can in fact claim it away from conservatives who participate peacefully in the democratic process and show what Schwedler has called 'behavioural moderation'. 12 Complicating matters further, Marwan Muasher, former Jordanian foreign minister and Jordan's first ambassador to Israel, has suggested that Western states have identified Arab moderation with a single issue -a willingness to work constructively with the Israelis on the peace process. (One could say the say the same for security cooperation with the West.)…”
Abstract. Despite its significance to one of the most problematic discursive binaries of the 'War on Terror', moderation has been a largely taken for granted theoretical and empirical category in the discipline of International Relations. To prompt further conversation, this article examines 'Islamic moderation' as part of Middle Eastern states' nation branding in the decade and half since 9/11, using Jordan as a case study. I argue that while Jordan's official and state-endorsed civil society efforts to promote 'moderate Islam' and interfaith dialogue stem in part from an authentic interest in promoting dialogue and peace, the Jordanian Hashemite regime has also used the Amman Messages to deepen political trust with the United States, attempting to instrumentalize the moral authority of religion as a form of state productive power. It has done so by playing on a myth of religious moderation which has resonated in both the Middle East and the West since 9/11.
“…More broadly, moderation is generally tied to liberal views of individual rights and democratic notions of tolerance, cooperation, and political pluralism (Schwedler, 2011). For instance, Somer refers to "moderation of political Islam through the embrace of democracy, modernity and liberal global economy" (2007: 1272).…”
Section: Theoretical Propositions Of Political Islammentioning
confidence: 99%
“…According to this view, religious radicals typically seek to replace the entire political system and eschew political pluralism (Schwedler, 2011). According to Hafez (2003), they tend to "reject accommodation with the state regime, refuse to participate in its institutions," and may "insist on the necessity of violent revolution or mass mobilization to Islamize society and politics" if necessary (6).…”
Section: Theoretical Propositions Of Political Islammentioning
Is making an explicit distinction between politically moderate devout Muslims and political radicals empirically valid? If yes, in what ways do political moderates differ from political radicals? By systematically examining cross-national Muslim attitudes, this article scrutinizes the distinctiveness of politically moderate and politically radical Islam against the weight of empirical evidence. By drawing from extant theoretical linkages, we conduct a confirmatory factor analysis of cross-national survey data from 13 Muslim-majority states to test the fit of two widely theorized factors-moderate and radical Islamism. The findings suggest that support for politically moderate Islam is distinctively different from support for politically radical Islam. This article makes two key contributions. First, this study introduces a systematic empirical operationalization of Political Islam, and a more nuanced measurement thereof for empirical research. Second, the findings help advance our understanding of the variation in politically divergent religious attitudes in the Islamic world.
“…Ashour (2007) reserves the term moderation to refer to ideological realignment toward democratic principles, and employs deradicalization to denote a rejection of violent methodologies (Ashour, 2007, p.599-600). Schwedler (2011) advocates adopting distinctive terms for specific issue areas.…”
Islamist movement is capable of fully committing to politics, but also indicates that political commitment alone is insufficient to ensure a successful transition to democratic governance.
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