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Born in New York in 1977, Nir Rosen has been reporting from Iraq since April of 2003 and has spent most of the last seven and a half years in Iraq. He recently returned from a trip to seven provinces in the country. He has also reported from Afghanistan, Pakistan, the former Yugoslavia, Somalia, the Democratic Republic of Congo, Uganda, Kenya, Mexico, Palestine, Lebanon, Syria, Jordan, Yemen, Turkey and Egypt. He has written for magazines such as The New Yorker, Rolling Stone and most major American publications. He has filmed documentaries. He is a Fellow at the New York University Center on Law and Security. His new book, Aftermath: Following the Bloodshed of America's Wars in the Muslim World, is about occupation, resistance, sectarianism and civil war from Iraq to Lebanon to Afghanistan.

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Nir Rosen Writer, journalist, filmaker and Fellow Speaker The Center on Law and Security, NYU School of Law
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All too frequently, students of democracy and democratization view the politics they analyze exclusively through the prism of constitutions, elections, and political actors. In the case of the Middle East, this involves worn out questions of religious fundamentalism, neo-colonialism, entrenched autocracy, the politics of oil and Israel, etc. While all of these are indeed relevant to understanding the perseverance of authoritarian political structures, it is equally crucial to understand the dynamics of culture, and the ways in which forms of cultural expression are developing, and are channeled and managed. In his recent  analysis of the region, Hicham Ben Abdallah points out that, while legal and political authorities certainly define the contours of what is permissible or not, it is the shared system of collective beliefs which in turn shapes the law and politics, and it is in the realm of culture that these shared beliefs are produced and consumed.  The wearing of veil, for example, is not mandated by any legislation outside of Saudi Arabia and Iran, and yet it a growing practice throughout the region, part of an increasingly powerful salafist ideological norm that is at least as powerful as any law.

Contrary to the hastily-borrowed western-paradigm of an inexorable development of secularism leading to an inevitable development of democracy, Ben Abdallah demonstrates the proliferation of cultural practices in which result societies, and individuals, learn to live in a complex mix of parallel and conflicting ideological tendencies -- with the increasing Islamicization of everyday ideology developing alongside the proliferation of de-facto secular forms of cultural production, even as both negotiate for breathing room under the aegis of an authoritarian state. 

He finds any prospects for democratization complicated by parallel tacit alliances.  On the one hand, a modus vivendi between the state and fundamentalists, in which the latter is permitted to Islamicize society, and is sometimes allowed a carefully-delimited participation in state structures, under the condition they restrain from attempting radically to reform the state. On the other hand  intellectuals and artists refrain from frontal assaults on autocratic state structures, subtly limiting their militancy to non-controversial causes, while seeking the state's protection from extremism; their aim is to maintain some protected space of quasi-secular liberalism in the present, which they hope portends the promise of democracy to come.

For its part, the state is learning how to manage and take advantage of a segmented cultural scene by posing as the restraining force against extreme enforcement of the salafist norm, and by channeling forms of modernist cultural expression into established systems  of institutional and patronage rewards (for "high" culture) and into a commercialized process of "festivalization" (for popular culture) that ends up as a celebration of an abstract, de politicized "Arab" identity.

Ben Abdallah refers us to the deep history of Islam, which protected and developed divergent cultural and intellectual influences as the patrimony of mankind. He suggests a new paradigm of cultural and intellectual discourse, inspired by this history while also understanding the necessity for political democratization and cultural modernism. We must, he argues, be unafraid to face the challenges in the tension between the growing influence of a salafist norm and the widespread embrace of new, implicitly secular, cultural practices throughout the Arab world.

Version in English at Le Monde Diplomatique, "The Arab World's Cultural Challenge"

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"In terms of geo-politics, the most difficult and most challenging part of the world in this era, particularly in the aftermath of 9/11, is the broader Middle East," said Zalmay Khalilzad, in a 2010 Payne Distinguished Lecture, "The Struggle for the Broader Middle East: Where We Are and Where We Need to Go." A native of Afghanistan, Khalilzad served as U.S. Ambassador to the United Nations, Iraq, and Afghanistan, and as a senior White House, Defense, and State Department Advisor.

Tracing the dynamic interplay of national, regional, and international forces, he set out five major issues likely to shape the future of the region:

  1. The challenge of militant Islam, resulting from an ongoing crisis of civilization within a once powerful, innovative, and dynamic Islamic world.
  2. Regional disputes, including the Arab-Israeli conflict, the Afghanistan-Pakistan border dispute, and ongoing Indian-Pakistani disputes.  Terming the Arab-Israeli conflict an important shaping factor, Khalilzad said that circumstances were not ready for a settlement.  "Israel wants a process without an outcome and the Palestinians want an outcome without a process," he said.
  3. Rivalry for regional hegemony, including the rivalry between Shia and Sunni Islam and Iran's quest to obtain a nuclear weapon.  In the struggle over Iran's nuclear program, he said, is the potential for a wider regional conflict. Israel could attack Iran's facilities, destabilizing the region, and over the long term, a nuclear Iran would threaten Israel and provoke both state and sub-state proliferation.
  4. Broader political and economic development and democratization efforts. The region's population is growing rapidly, but the educational system prepares the young poorly for the modern world and job prospects are limited, creating discontent and the danger of internal instability.
  5. Extra regional factors, including U.S. policy. Setting a July 2011 timeline to withdraw troops from Afghanistan has had unintended consequences, he said, including increased corruption, as people seek to maximize access to resources now. In Iraq, institution building has been effective, the resource base is there for a power-sharing formula, and Iraq can do quite well. The pledge of U.S. troop withdrawals this summer, however, has led Iraqis to think "we are on our way out" and led them to look to regional actors for support, adding to polarization.

The region remains vitally important, he concluded, given the challenges emanating from it.  "A civilization crisis takes a long time to work itself out," he said, "and although the world is affected by it, we can influence it to a degree, but we have to do so without undermining the more moderate and secular forces for the good."

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The Stanford Humanities Center and the Freeman Spogli Institute for International Studies (FSI) are pleased to announce that four international scholars have been chosen to come to Stanford in 2010-11 as part of a jointly sponsored international program entering its second year. Nominated by Stanford departments and research centers, the international scholars will be on campus for four-week residencies. They will have offices at the Humanities Center and will be affiliated with their nominating unit, the Humanities Center, and FSI.

A major purpose of the residencies is to bring high-profile international scholars into the intellectual life of the university, targeting scholars whose research and writing engage with the missions of both the Humanities Center and FSI.

The following four scholars have been selected for the upcoming academic year.

  • Anies Baswedan, currently President of Paramadina University in Jakarta, is a leading intellectual figure in Indonesia. In 2008, the editors of Foreign Policy named him one of the world's "top 100 public intellectuals." As an advisor to the Indonesian government, he is a leading proponent of democracy and transparency in Indonesia, a creative thinker about Islam and democracy, as well as a charismatic leader in the educational field. He was nominated by the Abbasi Program in Islamic Studies.
  • Stephane Dudoignon is a political scientist/senior research fellow at the EHESS in Paris. He is one of the world's leading scholars of Muslim politics and societies from the Caucasus to Central Asia. He is the author of pioneering work on Muslim movements, including the historical study of Sufi networks from the Volga River to China, Muslim intellectuals' debates about gender, and modern Sunni revivalist movements in Eastern Iran. While on campus, he will give lectures on Islam in Eurasia and Iran, among other things. He was nominated by CREEES, the Center for Russian, East European and Eurasian Studies.
  • Monica Quijada is a high-profile public intellectual and historian of Spain and Latin America at the Consejo Superior de Investigaciones Cientificas (CSIC) in Madrid. Her engagement with the UN in Argentina (working with refugees) and her directorship of the investigation carried out in the late 1990s regarding Nazi activities during the Second World War and in post-war Argentina shows her commitment to the public space. She has written extensively on dictatorship, populism, and war and their effect on the public sphere in Argentina and Spain as well as on the relationship between nineteenth-century Latin American states and their indigenous populations. She was nominated by the History Department and the Center for Latin American Studies.
  • Patrick Wolfe is a historian at La Trobe University in Melbourne, Australia. He is a premier historian of settler colonialism, currently working on a comparative transnational history of settler-colonial discourses of race in Australia, Brazil, the United States, and Israel/Palestine. While at Stanford, he will give lectures based on his core work on Australia and also on his forthcoming book Settler Colonialism and the American West, 1865-1904 (Princeton University Press). He was nominated by the Bill Lane Center for the American West.

While at Stanford, the scholars will offer informal seminars and public lectures and will also be available for consultations with interested faculty and students. For additional information, please contact Marie-Pierre Ulloa, mpulloa@stanford.edu.

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The United States and the Muslim World have been at loggerheads on various geopolitical issues over the course of the last century. In facing key global geopolitical and social challenges, the U.S. and global Muslim communities have common interests but the relationships have suffered, particularly since 9/11.

What is the impact of Palestine, Iraq, Iran, and Afghanistan on these relationships? How has the nature of conflict shifted to complicate the dialogue? How should the U.S. government address these issues?

Henry Crumpton, a former career intelligence officer and diplomat, will address the United States' relationship with the Muslim world in a bid to answer the above questions.

This event is co-sponserd by FSI, the Stanford African Students Associated (SASA), Pakistanis at Stanford (PAS), Sanskriti, Coalition for Justice in the Middle East (CJME).

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Henry Crumpton Former Coordinator for Counter Terrorism, State Department Speaker
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CISAC Affiliate Leonard Weiss responds to a March 22, 2010 article by New Yorker Senior Editor Hendrik Hertzberg

Hendrik Hertzberg writes that the end of the Cold War and the coming of global warming have brought about increased support for nuclear power, even among some environmentalists (The Talk of the Town, March 22nd). But many of us who work on nuclear-proliferation issues are dismayed by the growth of nuclear energy. Expanded nuclear power in industrial countries will inevitably mean expanded nuclear exports to less developed countries as manufacturers try to recoup their investments in a limited domestic market by selling abroad. It can be shown statistically that countries that receive nuclear assistance are more likely to build nuclear weapons, especially when they perceive threats to their security. India, Pakistan, and Israel started their nuclear programs with the importation of research reactors carrying peaceful-use requirements; with help from other countries, they were able to then realize their desire for weapons. Iran appears to be heading in the same direction. Given the documented interest in nuclear materials of terrorist organizations like Al Qaeda, and given the questionable assumptions that nuclear-energy economics is fraught with, it makes little sense to push nuclear power at a time when protections against proliferation are still so problematic. Improved energy efficiency is a safer, greener, and cheaper alternative.

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On March 30, 2010, Prof. Samer Shehata from Georgetown University gave a research seminar for the Program on Arab Reform and Democracy at CDDRL titled The Regional Dimensions of Authoritarianism in the Arab World.  Prof. Shehata’s talk was in response to the research puzzle, as he called it, of the persistence of authoritarian politics at the regional level in the Arab world. He argued that the subject that has received most attention in political science is the question of authoritarianism and absence of democracy. The question of why there are no democracies has offered a number of possible reasons including: the qualities and consequences of oil and rentier politics; absent or weak civil societies in the Arab world; social class-based explanations; the issue of political liberalization instead of democratization; external factors such as US support for authoritarian regimes, which he argued has not decreased since the end of the Cold War; regional conflicts like Palestine/Israel and the Gulf wars; institutions of authoritarianism including how elections, parliaments and single parties work; Islamist politics creating deep divisions among opposition groups; and patronage, clientelism and the (absence of) social contract.

Prof. Shehata then proceeded to say that there has been some positive development in the approach to democracy in the Arab world, but that there remains insufficient attention to the regional dimensions of authoritarianism. He argued that the Arab world is authoritarian not just on the state level, but also on the regional level. As International Relations specialists have spoken about the existence of an Arab regional system, the institutional dimension of this system, such as the Arab League, needs to be studied.

He stated that there are three mechanisms of the reproduction of authoritarianism on the regional level: authoritarian learning, authoritarian cooperation, and regional organizations. Cases of authoritarian learning take both direct and indirect forms where certain regimes “learn” from one another. He gave the example of constitutional amendments that allow elections but that give the illusion of competition, where electoral outcomes are similar. In Tunisia, for example, Ben Ali “learned” from the Algerian experience by not allowing Islamists an electoral opening.

Authoritarian cooperation, he went to argue, occurs mainly regarding security matters. He gave the example of certain activists not being to allowed certain countries in the Arab world (like the Tunisian Moncif Marzouki, who was not allowed into Lebanon). Such “cooperation” widens the scope of authoritarianism beyond the borders of individual states.

Prof. Shehata’s ended with a discussion of the third mechanism, regional organizations. He talked about institutionalized cooperation within the Arab League and the GCC, calling the Arab League a “club for authoritarian regimes” that is not committed to democracy. An example of this in action is the Arab League accords on security and anti-terrorism which have ended up extending authoritarian rules across the Arab world. Another example is the Arab media charter that was put in place in February 2008, and which limits internet and media freedom. Prof. Shehata acknowledged that further research needs to be done on those three mechanisms and the floor was then opened to questions from the audience.

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A graduate of Princeton and Columbia, Dr. Oren has received fellowships from the U.S. Departments of State and Defense, and from the British and Canadian governments. Formerly, he was the Lady Davis Fellow of Hebrew University, a Moshe Dayan Fellow at Tel-Aviv University, and the Distinguished Fellow at the Shalem Center in Jerusalem. He has been a visiting professor at Harvard, Yale, and Georgetown.

Ambassador Oren has written extensively for The Wall Street Journal, The New York Times, and The New Republic, where he was a contributing editor. His two most recent books, Six Days of War: June 1967 and The Making of the Modern Middle East and Power, Faith, and Fantasy:  America in the Middle East, 1776 to the Present, were both New York Times bestsellers. They won the Los Angeles Times’ History Book of the Year prize, a National Council of the Humanities Award, and the National Jewish Book Award.

Raised in New Jersey, where he was an activist in Zionist youth movements and a gold medal winning athlete in the Maccabia Games, Ambassador Oren moved to Israel in the 1970s. He served as an officer in the Israel Defense Forces, in the paratroopers in the Lebanon War, a liaison with the U.S. Sixth Fleet during the Gulf War, and an IDF spokesman during the Second Lebanon War and the recent Gaza operation.  He acted as an Israeli emissary to Jewish refuseniks in the Soviet Union, as an advisor to Israel’s delegation to the United Nations, and as the government’s director of Inter-Religious Affairs. He has testified before Congress and briefed the White House on Middle Eastern affairs.

Ambassador Oren is married to Sally, and they have three children—Yoav, Lia, and Noam.

 

Audio Synopsis:

Ambassador Oren begins by tracing the history of the US-Israel relationship, which he spent several decades researching as a historian prior to being appointed Ambassador. He notes that the United States and Israel have long maintained a spiritual and democratic connection, augmented in 1967 by a strategic/military relationship following the Six Days War.

Ambassador Oren was appointed in July 2009, six months in to the Obama administration. He cites three initial areas of disagreement between the current Israeli and American administrations: strategies for preventing Iran from developing nuclear weapons; settlement freezes in the West Bank and East Jerusalem; and the logistics of a two-state solution. Oren feels that these points of disjuncture have largely been overcome through close cooperation and an ongoing dialogue.  Agreements have been reached, for example, on the removal of roadblocks and checkpoints, a ten-month moratorium on West Bank construction, and the imposition of sanctions on Iran.

In conclusion, Ambassador Oren offers an optimistic outlook for the future of U.S.-Israel relations, pointing out Israel's close economic and trade partnership with the United States in addition to its strategic and ideological partnerships. He asserts that the idea of America is indivisible from the idea of a recreated Jewish state.

A question and answer session addressed such topics as the likelihood of success of sanctions against Iran; what alternatives are available if sanctions fail; whether Medvedev's administration has been more willing to engage with Israel than was Putin's administration; how problems with the Palestinian education system are being addressed by Israel; and how an independent, demilitarized Palestine might change Israel's relationship with other Middle Eastern countries.

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Michael B. Oren Ambassador of the State of Israel to the United States Speaker
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