On July 10, 2001, Professor Ibrahim Karawan, director of the Middle East Center at the University of Utah and Ira Weiner Fellow at the Washington Institute for Near East Policy, addressed The Washington Institute's Policy Forum. The following is a rapporteur's summary of his remarks. The record of prediction about Islamism as a political force has been unimpressive. The failure is due to inadequacies in conceptualizing what is known, more than any shortage of raw data.
Topic:
Security, NATO, Arms Control and Proliferation, Islam, Religion, and Terrorism
The political influence of Islam is increasing in South East Asia. While the collapse of the Soviet Union and the Communist bloc have contributed to the decline of communism as a revolutionary political force in the region, religious and ethnic issues are now assuming renewed and increasing significance. Religious divisions based on Islam have exacerbated ethnic differences, and some religiously-oriented groups are engaging in violent and extreme acts that pose a potentially serious long-term threat to stability in the region.
Topic:
Security, Islam, Politics, and Religion
Political Geography:
Middle East, Soviet Union, Arabia, and Southeast Asia
On June 10, 1998, Turkish police and Islamist students scuffled at Istanbul University after authorities refused to allow eleven women wearing Muslim headscarves to take final exams. The students attempted to force their way into the examination hall past police who were helping college authorities enforce a long-standing ban on Islamist attire in places of education, government ministries, and other public institutions. Istanbul University, like nearly all educational institutions in Turkey, receives public funding. Similar scuffles had occurred the previous day when police forcibly removed headscarves from some girls' heads, the pro-Islamist newspaper Zaman said. The paper printed photographs of what it said were female students who fainted in distress after their headscarves had been torn off.
Topic:
Gender Issues, Government, Human Rights, Islam, and Religion
When Mustafa Kamal (Ataturk) founded the Republic of Turkey in 1923 (he was its president until his death fifteen years later), he set as his main objective the modernization of the new republic. His preferred means was speedy, intensive secularization and, indeed, every one of his reforms was tied up with disestablishing other Islamic institutions from their hold on Turkey's politics, economics, society, and cultural life.