This individual is a guest contributor. MEI is not able to assist with contact requests.
President Obama’s decision to send 300 troops to Iraq to help Prime Minister Nuri al-Maliki’s government organize and gain the intelligence needed to fight off a Sunni rebellion spearheaded by the Islamic State in Iraq and Syria (ISIS) is getting decidedly mixed reviews.
Sectarianism as a concept has gained renewed prominence following an offensive by the Islamic State in Iraq and Syria (ISIS) in early June 2014, which resulted in the fall of Mosul and a string of Iraqi towns. These land grabs have resulted in a flurry of commentaries blaming the conflict on sectarian differences between Iraq’s Shi‘a and Sunnis and predicting the fragmentation of Iraq along sectarian lines. This piece seeks to provide an analysis as to whether sectarianism, in and of itself, is the driving factor behind the renewed conflict in Iraq or the three-year civil war raging in Syria.
Understanding the new president of Israel, Reuven (“Ruby”) Rivlin—his motives and beliefs, how he contrasts with outgoing President Shimon Peres, and what role he is likely to play during his seven-year term—requires some knowledge of history and Zionist ideology.
A common dichotomy that emerges in discussions of Sunni-Shi‘i “sectarianism” in the contemporary Middle East is that of secular versus sectarian. The logic underlining this false duality is obvious enough: a sect is, after all, a subgroup of a religious denomination that exists as a result of theological or jurisprudential peculiarity as shaped by history, politics, and geography. Therefore, logic would suggest that “secularism” is a plausible antonym for “sectarianism:” a temporal, civic approach to public space rooted in modern understandings of the nation-state and its master institutions and the need to separate church from state. As intuitive as this undoubtedly seems, it remains a false dichotomy that misrepresents sectarian identities and sectarian dynamics in the Arab world and overlooks the role played by class, politics, and power in what is ostensibly a religious issue.
This op-ed first appeared in The New York Times on June 16, 2014. Click here to view the full article.
This article was originally posted on Charles Duelfer’s blog.
A possible path ahead is to take advantage of the post-election negotiations and configure a leadership that accommodates Sunni interests. This would by necessity mean someone other than Maliki becoming prime minister.
The Islamic State of Iraq and Syria (ISIS), a Sunni militant group controlling territory spanning the border between the two country’s northern regions, made a rapid advance toward Baghdad this week, seizing control of Mosul, Iraq’s second largest city, and Tikrit, and attacking the refinery town of Baiji. Forces from Iraqi Kurdistan have since moved to secure Kirkuk as the Iraqi central government’s military has fled in disarray. Robert Ford, former U.S.
In a country of deteriorating economic conditions, young Egyptians are using social media to create opportunities and change the way business is done.
Profound changes are occurring throughout the global energy system, including an increase in the production of hydrocarbons in the Americas and a shift in demand in which oil is giving way to gas and, to a lesser extent, coal. How are these changes affecting the Middle East and North Africa (MENA) region, and what might the MENA countries do to meet the challenges posed by this “energy revolution?” Robert Springborg addresses these issues in this MEI Policy Focus.
On the surface, it is difficult to identify the common ground between Korea and the Middle East in terms of religious heritage: Shamanism, Buddhism, Confucianism, and Christianity are the major religions of Korea, while Islam predominates in the Middle East. However, rapid globalization and the increased frequency of exchange between Koreans and the peoples of the Middle East are beginning to challenge common assumptions about the religious composition of each region. This essay will describe the history and current status of Islamic expansion in Korea, as well as Korean Christian missions in the Middle East.
