A Discussion Session with

Joel Beinin is Donald J. McLachan Professor of History and Professor of Middle Eastern History at Stanford University. He received his M.A. from Harvard University and Ph.D. from the University of Michigan- Ann Arbor.  His research focuses on workers, peasants, and minorities in the modern Middle East and on Israel, Palestine, and the Arab-Israeli conflict. He has written or edited seven books, most recently Workers and Peasants in the Modern Middle East (Cambridge University Press, 2001) and The Struggle for Sovereignty: Palestine and Israel, 1993-2005 (with Rebecca Stein, Stanford University Press, 2006). In 2002, he served as President of the Middle East Studies Association of North America.

Lisa Blaydes is Assistant Professor of Political Science at Stanford University. She received her M.A. from Johns Hopkins University and Ph.D. from University of California-Los Angeles. Among her publications are Elections and Distributive Politics in Mubarak's Egypt (Cambridge University Press, 2011), "Women's Electoral Participation in Egypt: The Implications of Gender for Voter Recruitment and Mobilization" (with Safinaz El Tarouty , Middle East Journal, 2009), and "Spoiling the Peace?: Peace Process Exclusivity and Political Violence in North-central Africa" (with Jennifer De Maio, Civil Wars, 2010). Her research interests include comparative politics, Middle Eastern politics, and political economy.



Robert Crews is Associate Professor of History and Director of the Center for Russian, East European and Eurasian Studies at Stanford University. He received his M.A. from Columbia University and Ph.D. from Princeton University. He is the author of For Prophet and Tsar:  Islam and Empire in Russia and Central Asia (Harvard University Press, 2006) and co-editor of The Taliban and the Crisis of Afghanistan (with Amin Tarzi, Harvard University Press, 2008).  He was named by the Carnegie Corporation of New York as one of the 2009 Carnegie Scholars selected for influential ideas and enhancing public discourse about Islam.

Sponsored by the Abbasi Program in Islamic Studies

Do new information technologies advance democratization?  Among the diverse countries with large Muslim communities, how do such technologies provide capacities and constraints on institutional change?  What are the ingredients of the modern recipe for democratic transition or democratic entrenchment?  Around the developing world, political leaders face a dilemma: the very information and communication technologies that boost economic fortunes also undermine power structures. Globally, one in ten internet users is a Muslim living in a populous Muslim community. In these countries, young people are developing their political identities-including a transnational Muslim identity-online. In countries where political parties are illegal, the internet is the only infrastructure for democratic discourse. And in countries with large Muslim communities, mobile phones and the internet are helping civil society build systems of political communication independent of the state and beyond easy manipulation by cultural or religious elites.  With evidence from fieldwork in Azerbaijan, Egypt, Tajikistan and Tanzania, and using the latest fuzzy-set statistical models, I demonstrate  that communications technologies have played a crucial role in advancing democracy in Muslim countries. Certainly, no democratic transition has occurred solely because of the internet. But, as I argue, no democratic transition can occur today without the internet. In the last 15 years, technology diffusion trends have contributed to clear political outcomes, and digital media have become a key ingredient in the modern recipe for democratization.

Philip N. Howard is associate professor of communication, information and international studies at the University of Washington.  His books include New Media Campaigns and the Managed Citizen (Cambridge, 2005) and The Digital Origins of Dictatorship and Democracy (Oxford, 2011).  Currently, he directs the NSF-funded Project on Information Technology and Political Islam.

In this analysis of the region, Hicham Ben Abdallah points out that, while political issues are important to understanding the authoritarian political structures of the Arab world, it is also important to understand the dynamics of culture.  Ben Abdallah demonstrates the proliferation of cultural practices through which 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 secular forms of cultural production, while both negotiate for breathing room under the aegis of an authoritarian state. 

He describes how the state takes advantage of a segmented cultural scene by posing as a restraint against the extremes of the salafist norm, while channeling modernist cultural expression into safe institutional and patronage reward systems  and into a commercialized process of "festivalization," all of which celebrate a depoliticized "Arab" identity. 

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

Hicham Ben Abdallah El Alaoui received a B.A. in Politics from Princeton University, and an M.A in Politics from Stanford University. He recently founded the Moulay Hicham Foundation for Social Science Research on North Africa and the Middle East, and serves as its Director.   

Through this Foundation he has established the Program on Good Governance and Political Reform in the Arab World, at The Freeman Spogli Institute's Center on Democracy, Development, and the Rule of Law at Stanford University.  Hicham Ben Abdallah is a member of the Advisory Board of the Freeman Spogli Institute. 

He has also recently founded a program in Global Climate Change, Democracy and Human Security (known as the "Climate Change and Democracy Project), in the Division of Social Sciences, Orfalea Center for Global and International Studies, at the University of California, Santa Barbara.   

In 1994, at Princeton University, Hicham Ben Abdallah endowed the Institute for the Trans-regional Study of the Contemporary Middle East, North Africa, and Central Asia.  This Institute has become an important venue for study and debate on the region. 

Hicham Ben Abdallah is also active in global humanitarian and social issues. He serves on the Human Rights Watch Board of Directors for the Middle East and North Africa.   He has worked with the Carter Center on a number of initiatives, including serving as an international observer with the Carter Center delegations during elections in Palestine in 1996 and 2006, and in Nigeria in 2000.  In 2000, he served as Principal Officer for Community Affairs with the United Nations Mission in Kosovo . 

Hicham Ben Abdallah is also an entrepreneur in the domain of renewable energy.  His company, Al Tayyar Energy, develops projects that produce clean energy at competitive prices.  He has implemented several of these projects in Asia, Europe and North America.

This workshop is sponsored by the Mediterranean Studies Program, and co-sponsored by the Abbasi Program in Islamic Studies, Center on Democracy, Development and the Rule of Law, the Europe Center,  and the Stanford Humanities Center

Stanford faculty, students, scholars and staff are welcome to attend. To RSVP, please contact medstudies@stanford.edu.

WORKSHOP SCHEDULE:
 
November  15th
 
10:30 am – Noon:   Conceptual Explorations

Haldun Gulalp (Department Political Science, Yildiz Technical University)
“Rethinking Islam and Secularization in Turkey: A Durkheimian Perspective”

Ahmet Kuru (Department of Political Science, San Diego State University)
“Islamism, Secularism, and Democracy in Turkey”
 
2:00 pm- 3:30 pm:  Managing the Difference

Aykan Erdemir (Department of Sociology, Middle East Technical University)
“Faith-based Activism for Secularism: The Transformation of Alevi Collective Action Repertoire in Turkey”

Murat Somer (Department of International Relations, Koc University; Princeton Institute for International and Regional Studies, Princeton University)
“Islamic-Conservative and Pro-Secular Values and the Management of Ethnic Diversity and Conflict”
 
4:00 pm - 5:30 pm: Claiming Secularism

Umit Kurt (Department of History, Clark University)
“Military’s Perceptions of Islam and Secularism in Contemporary Turkey”

Kabir Tambar (Department of Religion, University of Vermont)
“Staging Alevi Pasts in Secular Time”
 
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November 16th
 
10: 30 am- Noon: Turkey’s “Islamists” and “Secularists” Abroad

Betul Balkan (Department of Sociology & Anthropology, Northeastern University)
“Opinions of Turkish Immigrants in Houston About Secularism and Islam in Turkey”

Zeynep Atalay (Department of Sociology, University of Maryland-College Park; The Abbasi Program in Islamic Studies, Stanford University)
“From the Neighborhood to Umma: Global Networks of Muslim Civil Society in Turkey”
 
2:00 pm – 3:30 pm: Contextualizing the Turkish Case

Hootan Shambayati (Division of Public Affairs, Florida Gulf Coast University)
“Controlled Democratization, Moderate Islam, and Radical Secularism: Lessons from Turkey and their Implications for the Middle East”

Nora Fisher-Onar (Department of Politics and International Relations, Bahcesehir University; Centre for International Studies, University of Oxford)
“Vision or Cacophony?:  Mixing Liberal-Democratic, Religious-Conservative, Power Political, and Ottomanist Metaphors in Contemporary Turkey”
 
4:00 pm- 5:30 pm:  Concluding Session

Riva Kastoryano (Center for International Studies and Research, Sciences Politique)

Larry Diamond (Center on Democracy, Development and the Rule of Law, Stanford University)

The Muslims of South Asia made the transition to modern economic life more slowly than the region’s Hindus. In the first half of the twentieth century, they were relatively less likely to use large-scale and long-living economic organizations, and less likely to serve on corporate boards. Providing evidence, this paper also explores the institutional roots of the difference in communal trajectories. Whereas Hindu inheritance practices favored capital accumulation within families and the preservation of family fortunes across generations, the Islamic inheritance system, which the British helped to enforce, tended to fragment family wealth. The family trusts (waqfs) that Muslims used to preserve assets across generations hindered capital pooling among families, and they were ill-suited to profit-seeking business. Whereas Hindus generally pooled capital within durable joint family enterprises, Muslims tended to use ephemeral Islamic partnerships. Hindu family businesses facilitated the transition to modern corporate life by imparting skills useful in large and durable organizations.

Timur Kuran is Professor of Economics and Political Science, and Gorter Family Professor of Islamic Studies at Duke University. His research focuses on social change, including the evolution of preferences and institutions. He has just completed a book, The Long Divergence (Princeton University Press, forthcoming 2010), on the role that Islam played in the economic rise of the Middle East and, subsequently, in the institutional stagnation that accompanied the region's slip into a state of underdevelopment. Some of the archival work on which this book was based will be published, also in 2010, as a ten-volume bi-lingual set entitled Kadı Sicilleri. Among Kuran's earlier publications are Private Truths,(Harvard University Press, Işığında 17. Yüzyıl İstanbul'unda Ekonomik Yaşam / Economic Life in Seventeenth-Century Istanbul, as Reflected in Court Registers Public Lies: The Social Consequences of Preference Falsification 1995) and Islam and Mammon: The Economic Predicaments of Islamism (Princeton University Press, 2004), each translated into several languages, including Turkish.

Link to paper:  http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1656038