Theme:
One International Relations or Many? Multiple Worlds, Multiple Crises
Wednesday
18 – Saturday 21 September 2013
Warsaw,
Poland
Organised
by the ECPR Standing Group on International Relations and EISA in cooperation
with the Institute of International Relations, University of Warsaw and the Polish
Association for International Studies.
This panel shows general and/or case studies between International
Relations and Islam.
Chair: Prof. Dr. Stefan Borg (Swedish Institute for International Affairs, Sweden)
Discussant: Prof. Dr. Raffaele Mauriello (Sapienza, University of Rome, Italy)
Paper Presenters:
A
Constructivist Study on the Israeli-Iranian Nuclear Problem
Seyed Hossein Zarhani, M.A. (PhD Researcher, Department
of Political Science, South Asia Institute, Heidelberg University)
This study seeks to examine how constructivism can help
to deep our understanding of the Israeli-Iranian conflict over Iran’s nuclear
program. In doing so, the basic tenets of constructivism is unpacked to
identify which aspects of the constructivist approach to seeing social reality
as derived from the shared understandings of actors would be most suited to
this particular case study. Focusing on the manner in which actors create and
maintain identities, both for themselves and others, through language use in
realm of discourse, the identities of Iran and the Israel is shown to be
mutually constituted; that is, the identity of one was, in part (for given contexts),
formed in relation to the identity of the other. The central question that this
study seeks to answer is: how can the application of a social constructivist
approach to the Israeli-Iranian conflict over Iran’s nuclear program enhance
our understanding of the nature of this conflict? This study goes beyond
Realism to explore the dynamics of the cultural and religious underpinnings of
the “clash of narratives” that shape the dynamics of nuclear confrontation
between Israel and Iran. This paper compares the ways in which Israelis and
Iranians utilize sacred text, myths, tradition, national-religious
historiography, and “selective memory” to construct and promote their
identification with ancient cultures, traditions, and historic grievances. In
addition, this study highlights the ways in which Israelis and Iranians use the
negative stereotypes of one another especially in nuclear issues to brand and
demonize the opponents. This study finally shows the constructivist approach to
the Israeli-Iranian conflict over Iran’s nuclear program can expand our
understanding of that encounter by underlining the ways in which actors and
their representations of any given situation are constructed, rather than being
objectively given.
Velayate-E
Faqih and the Nuclear Issue
Dr. Rania Mohamed Taher Abdul-Wahab (Ain Shams
University, Egypt)
There has been an increasing assertion of the
velayat-e-faqih in Iranian politics in recent years. This has led to tensions
between them and the presidential office in Iran. Against this backdrop, this
article seeks to analyse the constitutional position of the velayat-e-faqih and
how it has interacted with other institutions to shape Iranian foreign policy
and taking a decisions in nuclear issue. The article critically analyses the
relationship between the velayat-e-faqih and different popularly elected
presidents. so this study will consists of the following:
first: historical background of Iranian nuclear program
and its developments.
second:motivations that encourged iran to acquire nuclear
program
third:the role of velayate-e faqih in building iranian
nuclear program
fourth: International responses toward Iranian nuclear
program
conclusion.
Islamic
Norms and Values in International Relations
Dr. Lili Yulyadi Arnakim (Visiting Scholar, Centre for
Policy Research and International Studies, Universiti Sains Malaysia)
The relationship between Islam and the state has been
extensively written on by many scholars. Islam as a comprehensive way of life
has a worldview and a system in which religion and state is not separated. It
believes that the public life, or the state, should embrace Islamic values. In
international relations, Islam has its own norms and prescriptions for the
relations between a Muslim country and other Muslim countries, and between a
Muslim country and non-Muslim countries. Islam, which upholds values such as
mutual sympathy, self-sufficiency, solidarity, mutual trust and help, and
mutual advice and justice, does not conflict with universally-held values in
the matter. Using the textual as well as contextual approaches on the
understanding the norms and values of Islamic theory of International relations
(siyar), this paper attempts to locate the significance of Islamic norms and
values in the present global political system. It further examines the
strategic roles of the Muslim countries in upholding the Islamic norms and
values in the present global political challenges and to foresee the prospects
of its values in establishing the future of the aspired global political
system.
Deciphering
Ideas on Islamist Militancy
Ridwan Landasan is currently a Master student in
International Relations at Istanbul University.
Throughout history, Islam has been interpreted in various
often discordant and conflicting ways. The debates over the question of
authority and legitimacy to speak for and thus define Islam are particularly
intense in contemporary times. As a result, confusion and perplexed
comprehensions exist among Muslims and non-Muslims alike as to what ‘Islam’s
position on a number of different issues such as human rights, democracy,
international cooperation, and etc. One nature of this recent phenomenon is
‘Islamist Militancy’. There are various ideologies spurred the channels and
apparatuses in describing, defining, delineating Islamist militancy with Islam.
Islam is seen in differing prisms and schemata that resulted to incongruent
perceptions among peoples with different cultural and upbringing backgrounds
particularly the geographical imaginary division of the ‘West’ and ‘East’ set
by traditional orientalist scholars. The West sees Islam as a religion similar
with Christianity though not at the same level of respect they regard
Christianity or Judaism. They perceives Islam as the Other, totally indifferent
with their cultural understanding. While the East regards Islam, not only as a
religion, but a total way of life that governs every aspects of human
existence. However, it is the same perception that they consider Christianity
and Judaism as also the Other.
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