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Ed Webb

Will Syria War Mean End of Sykes-Picot? - Al-Monitor: the Pulse of the Middle East - 0 views

www.al-monitor.com/...s-breakup-levant-mandates.html

MENA history borders politics war Syria Iraq Palestine Israel Jordan Ottomans colonialism imperialism

shared by Ed Webb on 20 Aug 13 - No Cached
  • The Entente powers defeated the Central powers, the latter comprising first and foremost Germany but also, importantly for the future of the Middle East, the Ottoman empire, which ostensibly controlled the Levant — what today comprises most of what we know as Syria, Jordan, Israel, Palestine and Iraq. The Entente victory essentially allowed for the implementation of Sykes-Picot.
  • various Western-dominated conferences solidified the main components of Sykes-Picot into the mandate system, which was officially meant as a mechanism of transition for Middle Eastern peoples and their allotted territories toward independence, but in reality it just replaced Ottoman suzerainty with that of British and French colonial control. What emerged were largely artificial constructions that reflected British and French competition and imperial (mostly geostrategic and oil pipeline) interests rather than the natural ethnic, religious, economic and geographic contours of the region itself. It was to all intents and purposes the imposition of the Western-based Westphalian nation-state system onto the Middle East. Centuries of pre-existing orientations were cast aside.
  • for the most part the Ottomans, despite the stresses and strains that confronted them in the 1700s and 1800s leading up to the Great War, bargained and negotiated their way with local powers to produce relative stability
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  • alien Western political, economic and even sociocultural constructs were superimposed on most of the inhabitants of these new countries
  • It took the United States more than 100 years to become a somewhat stable, prosperous country, and this was accomplished despite a horrific civil war but also while separated by oceans from much of the rest of the world — not on the doorstep of Europe endlessly fighting balance-of-power wars, — and sitting on highly coveted ground consisting of two-thirds of a new source of energy that would power the 20th century.
  • what kept these artificial creations together was the on-the-ground military presence of the British, French and eventually the Americans. And when one of these three was not present, military dictatorship filled the void that emerged from colonialism, political immaturity, imperialist machination and the lack of a national identity
  • events of the past decade in the post-Cold War world altered this equation. The military dictatorships have been removed or are under siege, first with the US-led ouster of Saddam Hussein in Iraq in 2003 and culminating with the events of the so-called Arab Spring of 2011. We seem to be witnessing much of the Levant returning to its constituent parts, where the nation-state as a unit of analysis may no longer be valid. Iraq is once again on the verge of breaking down following the removal of US troops.
  • We may be witness to a generation-long process that will remap much of the Middle East. Perhaps outside powers will once again intervene to enforce new borders. If they do, will they get it right this time? Perhaps the indigenous peoples will continue to write their own history … and their own borders. Maybe all of this is inevitable no matter what regional or international powers decide to do
Ed Webb

Obama to World: Bad News. The American Empire Is Dead. | The Cable - 0 views

thecable.foreignpolicy.com/...ws_the_american_empire_is_dead

US USA foreignpolicy UN UNGA MENA empire

shared by Ed Webb on 27 Sep 13 - No Cached
  • "The United States has a hard-earned humility when it comes to our ability to determine events inside other countries," he said in his address before the 193-member General Assembly. "The notion of American empire may be useful propaganda, but it isn't borne out by America's current policy or public opinion."
  • The danger for the world is that the United States, after a decade of war -- rightly concerned about issues back home, aware of the hostility that our engagement in the region has engendered throughout the Muslim world -- may disengage, creating a vacuum of leadership that no other nation is ready to fill
  • In addressing the conflict in Syria, Obama said U.S. aims were largely humanitarian. "There's no 'great game' to be won, nor does America have any interest in Syria beyond the well-being of its people, the stability of its neighbors, the elimination of chemical weapons, and ensuring it does not become a safe haven for terrorists,"
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  • a rather modest account of American "core interests" in the Middle East and North Africa: countering military aggression against U.S. partners in the region, protecting global energy reserves, and confronting the dual threats of terrorism and nuclear proliferation
  • The United States of America is prepared to use all elements of our power, including military force, to secure these core interests in the region," he said. "But I also believe that we can rarely achieve these objectives through unilateral American action -- particularly with military action. Iraq shows us that democracy cannot be imposed by force. Rather, these objectives are best achieved when we partner with the international community and with the countries and people of the region."
Ed Webb

Varieties of 'Islamophobia' and its targets | openDemocracy - 0 views

www.opendemocracy.net/...f-islamophobia-and-its-targets

Islam Islamophobia history colonialism empire memory Muslims MENA nationalism

shared by Ed Webb on 02 Oct 15 - No Cached
  • Ed Webb on 02 Oct 15
     
    Very useful in placing in historical context identity politics that can appear to be eternal. Empires built both umma nationalism and Islamophobia, in different ways.
Ed Webb

The West is playing an old game with the minorities of the Orient | Middle East Eye - 0 views

www.middleeasteye.net/...ame-minorities-orient-12471677

France MENA Russia Austria history minorities Ottoman Ottomans Christians religion politics foreignpolicy analysis empire

shared by Ed Webb on 28 Feb 16 - No Cached
  • This is the big door through which we may penetrate into the affairs of the East …. In addition to the big door there is a smaller one. Syria, and the Christian population of Lebanon in particular, have the right to obtain from the Sultan, by virtue of a European intervention, guarantees, and in particular an administrative regulation, which may provide them with protection from the abuse they suffered under different rulers and that may secure Syria against sliding once more into chaos … We believe that it is the duty of the Christian powers, even their honour, to support this approach and push forward toward accomplishing a positive practical outcome
  • Guizot thought that obtaining the consent of Russia and Austria would neutralise Britain and make it less able to hinder the implementation of his project. Russia had been pursuing an expansionist approach within the Ottoman sphere of influence. It had close links with the Orthodox and Armenians of the Sultanate, who – and not the Catholics – constituted the majority of the Christians of the Orient.
  • he was seeking to establish an independent, or semi-independent, administrative status in the district of Jerusalem, which was at the time part of the Damascus governorate
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  • The new entity would include the Christians of the East, foremost among them the Catholics of Lebanon, and would be placed under the protection of the European powers, particularly France, Russia and Austria
  • What is astonishing is that Guizot did not ask if the Christians of the Orient, who were scattered all over the Orient, would agree to emigrate from their historic homelands to live in such a European protectorate. He did not even ask if the Muslims, who were the majority of the inhabitants of the Jerusalem Province and who also sanctified the city, would accept his project.
  • Reflecting the French Revolution’s legacy, and the spirit of state hegemony over its people, Guizot – throughout his long years in the Ministry of Education in the 1830s – endeavoured to spread public education across the country and establish at least one primary school in every community.In the meantime, the French colonial administration had started to secularise management and education in Algeria, which France had been occupying since 1830. If there is a degree of peculiarity in the Christian foreign policy of a secular and liberal minister, it is even more peculiar that Guizot was not a Catholic but a Protestant.
  • Guizot’s policy was not in any way religiously motivated. Nor was it Catholic. Guizot policy in essence was the policy of supporting minorities and using them to reinforce the status of the European powers in the confrontation with the majorities.
Ed Webb

Jadaliyya - 0 views

www.jadaliyya.com/...to-Title-VI-Notice-on-UNC-Duke

US USA authoritarianism education censorship MENA middleeaststudies

shared by Ed Webb on 04 Oct 19 - No Cached
  • This is the first program to be hit with a gag order by the US government, but it likely will not be the last. Instead, this gag order hopes to stimulate a programmatic shift in the way all Middle East studies programs who utilize Title VI funds teach about the Middle East and Islam.
  • As graduate students involved in the Duke-UNC Center for Middle East and Islamic Studies, we will not kowtow to the state—this state or any other. Our first preoccupation is critical thinking and academic freedom, which is integrally linked to the pursuit of justice. We reject the premise of this gag order and its underlying intentions. We stand against all forms of discrimination—racial, religious, gender, sexuality, class, age, ability, and otherwise—in particular as a result of state vision and rhetoric. We will not support imperialism, jingoism, and military hegemony, and we do not support the idea that these are necessary for maintaining peace in any nation, including the US.
Ed Webb

Coexistence, Sectarianism and Racism - An Interview with Ussama Makdisi - MERIP - 0 views

merip.org/...-interview-with-ussama-makdisi

MENA history sectarianism sects race analysis Ottomans empire colonialism identities identity politics

shared by Ed Webb on 09 Jun 21 - No Cached
  • What is the ecumenical frame and how does it revise Orientalist understandings of sectarianism?
  • My book seeks to offer a critical and empathetic story of coexistence without defensiveness—that is, to write a history that neither glorifies the Arab past nor denigrates the present and that explores the grim significance of sectarian tensions in the modern Middle East without being seduced by their sensationalism
  • I wanted to understand how they sought to imagine and build a world greater than the sum of their religious or ethnic parts—commitments that remain evident, if one is prepared to recognize them, in Lebanon, Syria, Iraq, Palestine, Jordan, Egypt and beyond. I call this modern iteration of coexistence the “ecumenical frame” to underscore the modern active attempt on the part of individuals and communities in the region to both recognize the salience of religious pluralism and yet also to try and transcend sectarian difference into a secular, unifying political community
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  • a project of modern coexistence that not only had to be imagined and designed, but also built
  • to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860
  • subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways
  • Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers
  • the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community
  • The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.
  • both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power
  • US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable
  • The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?
  • many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.
  • the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines
  • the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East
  • why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.
  • One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time
  • In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism
  • a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists
  • the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims
  • I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing
  • really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism
Ed Webb

An introduction to the Indian Ocean slave trade - Media Diversified - 0 views

mediadiversified.org/...o-the-indian-ocean-slave-trade

Africa history slavery Asia MENA trade

shared by Ed Webb on 19 Apr 22 - No Cached
  • The Indian Ocean slave trade encompassed Africa, Asia and the Middle East, with people from these areas involved as both captors and captives.
  • There are other contemporary reverberations of the Indian Ocean slave trade – and continuing practices of enslavement in parts of north Africa, including in Mauritania. Enslavement of “African” populations by the “Arab” Sudanese ruling class in Sudan was one of the key reasons for the breakup of the Republic of Sudan and the secession of South Sudan. Even today, being darker-skinned African is synonymous with being called abd/abeed (slave) by Arabs. This includes Arab people who have been born and have lived all of their lives in western Europe and north America. (The Twitter hashtag #abeed will show you how prevalent and contemporary the epithet is.)
  • Words like “coolie” and “kaffir”, often associated with the Asian indentured labour system prevalent under later European colonialism, had roots and common usage in the periods of Indian Ocean slavery from the 1600s onwards.
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  • an ongoing series on slavery across the Indian Ocean (#IndianOceanSlavery). The articles will have most of their starting points in South Africa, which was one of the epicentres of the Indian Ocean slave trade, with the country importing slaves as part of its colonisation process.
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