In 2009-2010, the Program on Human Rights will partner with FCE and DLCL to launch part 2 of the Contemporary History and the Future of Memory series by adding "Reconciliation" to the mission.  This series will examine scholarly and institutional efforts to create new national narratives that walk the fine line between before and after, memory and truth, compensation and reconciliation, justice and peace. Some work examines communities ravaged by colonialism and the great harm that colonial and post-colonial economic and social disparities cause.   The extent of external intervention creates discontinuities and dislocation, making it harder for people to claim an historical narrative that feels fully authentic.  Another response is to set up truth-seeking institutions such as truth commissions. Historical examples of truth commissions in South Africa, Peru, Chile, Argentina, Morocco inform more current initiatives in Canada, Cambodia, Colombia, Kenya, and the United States.  While this range of economic, social, political and legal modalities all seek to explain difficult pasts to present communities, it is not yet clear which approach yields greater truth, friendship, reconciliation and community healing.  The "History, Memory, and Reconciliation" series will explore these issues.

The series will have its first event in February 2010. Multiple international scholars are invited.  

Islamism: Contested Perspectives on Political Islam was published by Stanford University Press in November 2009. But the story behind the book dates back five years to November 2004. It was then that Donald K. Emmerson and Daniel M. Varisco agreed to disagree.

Emmerson spoke on "Islamism: What Is to Be Said and Done?" (video link and discussion) at the Woodrow Wilson International Center for Scholars in Washington DC on 30 November 2009.

Varisco, a Hofstra University anthropologist with expertise on Islam and the Middle East, had invited Emmerson to join a panel on "Islam and Political Violence: The ‘Ismhouse' of Language" at the 2004 annual meeting of the Middle East Studies Association.

Emmerson was pleased to accept. Not since graduating from high school in Beirut had he lived in the Middle East. He had specialized instead on Indonesia, famously known as having more Muslims than any other country, yet spatially and spiritually peripheral to the Middle Eastern locations of Mecca, Medina, and the Al-Aqsa Mosque. Emmerson relished the chance to interact with experts whose knowledge of Muslim societies had been acquired mainly in Arab settings. He also shared Varisco's interest in discussing the controversial and contested meanings of the words "Islamism" and "Islamist." Since 9/11 these terms had become increasingly common in English-language discourse on Islam, Muslims, and violence by Muslims claiming to be acting in the name of their religion.

On the panel, before some two hundred MESA attendees, Varisco and Emmerson politely disagreed. Varisco argued that "Islamism" and "Islamist" were invidious terms that falsely linked Islam to terrorism. For the sake of consideration and accuracy, he said, they should not be used. Without advocating self-censorship, he defended his refusal to use "Islamism" or "Islamist" in his own writing and teaching.

"Inventing Islamism: The Violence of Rhetoric" is the title of Varisco's MESA paper as it appears in the book. "Why," he asks, "do we need a term that uniquely brands Muslims as terrorists rather than just calling them terrorists and militants, the way we could easily do for followers of any religion or any ideology? As scholars and students of religion, should we not be doing all we can to refute the notion that Islam is intrinsically more violent than other religions?" (Islamism, p. 33.)

Emmerson agreed with Varisco that the terms "Islamism" and "Islamist" were often used to conflate Islam, Muslims, and violence. But Emmerson argued that the words were not so uniformly and falsely invidious as to warrant their deletion. In his view, in addition to referencing radical views and acts, the terms usefully named a variety of mostly peaceful ways of expressing and advancing subjective interpretations of Islam in public life. Phrases such as "democratic Islamism" and "moderate Islamists," hr argued, were already fairly common in scholarship and the media. His chapter is entitled, accordingly, "Inclusive Islamism: The Utility of Diversity."

After the session at MESA, Varisco, Emmerson, and copanelist Richard C. Martin, an Islamic studies professor at Emory University, spoke of someday turning the discussion into a book. Busy with other projects, they postponed this one, but eventually took it up again as an experiment with an unusual format: As a neutral party, Martin (with the later addition of one of his graduate students, Abbas Barzegar) would edit the book, which would open with chapters by Emmerson and Varisco stating their views. Scholars of Islam from around the world would be invited to comment briefly on the dispute. More than a dozen experts in or from the Middle East, North Africa, North America, and Southeast Asia contributed remarks, which fill the middle of the book. Varisco and Emmerson end the volume with chapters that update and extend their respective arguments in response to each other's and the commentators' views.

An anonymous reviewer of the manuscript for Stanford University Press suggested that Islamism as a phenomenon was on the decline, implying that the relevance of Islamism would follow suit. In Emmerson's opinion, this may not happen soon. Juxtapositions of Islam, Muslims, and violence continue to occur in a range of Muslim-majority countries. At the same time, a great variety of Muslim leaders and organizations committed to peace, dialogue, and democracy continue to demonstrate the civility of Islam as they understand it. This rich spectrum of motives and associations will continue to challenge analysts around the world -- scholars, journalists, and policymakers alike.

Is Islam a religion of peace? War? Neither? Both? In the case of those Muslims who do carry out acts of violence or intolerance in the name of Islam, should their claims to have been motivated by religious imperatives be accepted as true, rejected as false, or bracketed as subjective? How considerate and how accurate is it to assert that any Muslim who engages in terrorism must not be a true Muslim? What is a "true Muslim"? By whose standards?

Is it appropriate to argue, with Emmerson, that to speak of "Islamic terrorism" wrongly and hurtfully implies that terrorism is intrinsic to Islam as a religion, whereas the notion of "Islamist terrorism" merely links such violence to one among many possible ways of interpreting Islam as an ideology? Or should these distinctions about words be ignored in favor of actions, including possible revisions of American policy, that can help to diminish the incidence of supposedly religious violence, whatever its actual nature may be?

In months and years to come, Muslims accused of having planned or committed violence against American targets will be judged in a series of civilian and military trials here in the United States. The defendants will likely include high-profile individuals such as Khalid Sheikh Mohammed, charged with plotting 9/11, and Nidal Malik Hassan, accused of the November 2009 rampage at Fort Hood. Some of the accused may admit responsibility for acts of violence and portray what they did as required by Islam. Some may accuse the US government of waging war against Islam. Some may claim innocence, or attribute what they did to personal reasons unrelated to religion. Stimulated by these proceedings, commentators on the Internet, in the press, and on talk shows can be expected to debate "Islamic terrorism" versus "Islamophobia."

Quite apart from whether fresh acts of terror occur, interest in the questions that Islamism features seems, at least to Emmerson, unlikely to decrease.

Global health disparities were the topic of a special event November 11th co-sponsored by the Asia Health Policy Program of the Shorenstein Asia-Pacific Research Center and the Center for Health Policy / Primary Care and Outcomes Research.

Sir Michael Marmot, internationally renowned Principal Investigator of the Whitehall Studies of British civil servants (investigating explanations for the striking inverse social gradient in morbidity and mortality), spoke about research on the social determinants of health and taking action to promote policy change. Pointing out the extreme disparities in life expectancy for peoples in different parts of the world – including the “haves” and “have-nots” within the high-income world – he presented an overview of “Closing the gap in a generation: Health equity through action on the social determinants of health” (http://www.who.int/social_determinants/en/). That report was commissioned by the World Health Organization (WHO) and released last year; Sir Marmot served as the Chair of the Commission on Social Determinants of Health.

Criticizing those who justify initiatives in global health solely on economic grounds, Sir Marmot argued that addressing the social determinants of health is a matter of social justice.

He presented data and discussed the report’s three primary recommendations: 1. Improve daily living conditions; 2. Tackle the inequitable distribution of power, money, and resources; and 3. Measure and understand the problem and assess the impact of action.
Stating that the World Health Assembly resolution on the social determinants of health was only meaningful as a first “baby step,” Marmot urged the audience to consider how research and policy advocacy can address the social determinants of health so that all individuals can lead flourishing lives.

Examples from Asia include

• the high risk of maternal mortality (1 in 8) in Afghanistan;
• the steep gradient in under-5 mortality in India (with the rate almost three times higher for the poorest quintile than for the wealthiest quintile);
• less than half of women in Bangladesh have a say in decision-making about their own health care;
• a large share of the world’s population living on less than US$2 a day reside in Asia;
• social protection systems like pensions are possible in lower and middle-income countries, with Thailand as an example;
• more can be done to address the millions impoverished by catastrophic health expenditures, such as in southeast Asia; and
• conflict-ridden areas and internally displaced people, such as in Pakistan and Myanmar, are among the most vulnerable.

He also responded to questions about the role of freedom and liberty in social development – contrasting India and China – and commented on the peculiar contours of the US health reform debate.

Professor Marmot closed by noting that, in exhorting everyone to strive for social justice and close the gaps in health inequalities all too apparent in our 21st century world, he hoped he was not too much like Don Quixote, going around “doing good deeds but with people all laughing at him.” 
Professor Sir Michael Marmot MBBS, MPH, PhD, FRCP, FFPHM, FMedSci, is Director of the International Institute for Society and Health and MRC Research Professor of Epidemiology and Public Health at University College, London. In 2000 he was knighted by Her Majesty The Queen for services to Epidemiology and understanding health inequalities.

The Asia Society has organized a Task Force on U.S. Policy toward Burma/Myanmar, co-chaired by retired U.S. Army General Wesley Clark and Holsman International Chair (and former USAID Administrator) Henrietta H. Fore.  The panel comprises a dozen or so individuals from various occupations and backgrounds, including SEAF's director, Donald K. Emmerson.  Assisting the Task Force is an also diverse Advisory Group of some thirty experts in Southeast Asian and other countries.  The Asia Society expects to release the Task Force's final report early in 2010.  

The timing of the study is of interest in view of the Obama administration’s willingness to meet with Myanmar’s rulers. 

America’s top diplomat on Asia is Assistant Secretary of State for East Asian and Pacific Affairs Kurt Campbell.  Deputy Assistant Secretary Scot Marciel covers Southeast Asian and ASEAN affairs.  In early November 2009 the two men traveled to Myanmar.  There they met not only with the iconic opposition figure and Nobel Prize winner Daw Aung San Suu Kyi, but also with Burmese Prime Minister Thein Sein.  The latter meeting was the highest-level contact between the two governments since 1995.  An even higher-level meeting was being planned for later in November at a US-ASEAN summit in Singapore, which would bring President Obama face to face with Myanmar’s head of state, Senior General Than Shwe.

Further enhancing the timeliness of the Task Force’s work is the announced prospect of national elections in Myanmar in 2010.  No independent observers expect the exercise to bring about anything resembling liberal democracy.  But some hold out hope that the balloting could yield a marginally more representative and accountable system. 

In early November 2009 it remained to be seen whether the current shifting of American policy toward dealing directly with the Burmese junta would prove effective in nudging its leaders toward political reform, or not. 

The Task Force’s report, scheduled for release early in 2010, should at least provide food for policymaking thought, as U.S. officials continue to review what has been and could be done with regard to a regime that has so far resisted both isolation and engagement.