The Reckoning Of Pluralism

The Turkish Republic was founded simultaneously on the ideal of universal citizenship and on acts of extraordinary exclusionary violence. Today, nearly a century later, the claims of minority communities and the politics of pluralism continue to ignite explosive debate. The Reckoning of Pluralism centers on the case of Turkey's Alevi community, a sizeable Muslim minority in a Sunni majority state. Alevis have seen their loyalty to the state questioned and experienced sectarian hostility, and yet their community is also championed by state ideologues as bearers of the nation's folkloric heritage. Kabir Tambar offers a critical appraisal of the tensions of democratic pluralism. Rather than portraying pluralism as a governing ideal that loosens restrictions on minorities, he focuses on the forms of social inequality that it perpetuates and on the political vulnerabilities to which minority communities are thereby exposed. Alevis today are often summoned by political officials to publicly display their religious traditions, but pluralist tolerance extends only so far as these performances will validate rather than disturb historical ideologies of national governance and identity. Focused on the inherent ambivalence of this form of political incorporation, Tambar ultimately explores the intimate coupling of modern political belonging and violence, of political inclusion and domination, contained within the practices of pluralism.

Scholars and policymakers, struggling to make sense of the ongoing chaos in the Middle East, have been focusing on the possible causes of the escalation in both inter-state and intra-state conflict. But the Arab Spring has shown the urgent need for new ways to frame difference, both practically and theoretically. Within some policy circles, at the heart of these conflicts lies a fundamental incompatibility between different ethno-linguistic and religious communities; it is held that these divisions impede any form of political resolution or social cohesion. Yet, despite this galvanized public focus on pluralism and 'minorities' within the turbulent Middle East, there has been limited scholarship exploring these tensions. Sites of Pluralism fills this significant gap, going beyond a narrow focus on minority politics to examine the larger canvas of community spheres in the Middle East. Through eight case studies from esteemed experts in law, education, history, architecture, anthropology and political science, this multi-disciplinary volume offers a critical view of the Middle East's diverse, pluralistic fabric: how it has evolved throughout history; how it influences current political, economic and social dynamics; and what possibilities it offers for the future.

The Routledge Handbook of Minorities in the Middle East gathers a diverse team of international scholars, each of whom provides unique expertise into the status and prospects of minority populations in the region. The dramatic events of the past decade, from the Arab Spring protests to the rise of the Islamic state, have brought the status of these populations onto centre stage. The overturn of various long-term autocratic governments in states such as Tunisia, Egypt, Libya, and Yemen, and the ongoing threat to government stability in Syria, Iraq, and Lebanon have all contributed to a new assertion of majoritarian politics amid demands for democratization and regime change. In the midst of the dramatic changes and latent armed conflict, minority populations have been targeted, marginalized, and victimized. Calls for social and political change have led many to contemplate the ways in which citizenship and governance may be changed to accommodate minorities – or indeed if such change is possible. At a time when the survival of minority populations and the utility of the label minority has been challenged, this handbook answers the following set of research questions.What are the unique challenges of minority populations in the Middle East? How do minority populations integrate into their host societies, both as a function of their own internal choices, and as a response to majoritarian consensus on their status? Finally, given their inherent challenges, and the vast, sweeping changes that have taken place in the region over the past decade, what is the future of these minority populations? What impact have minority populations had on their societies, and to what extent will they remain prominent actors in their respective settings? This handbook presents leading-edge research on a wide variety of religious, ethnic, and other minority populations. By reclaiming the notion of minorities in Middle Eastern settings, we seek to highlight the agency of minority communities in defining their past, present, and future.

Using historical process tracing, this book examines state interaction with religious elites, institutions, and attachments in Egypt, Greece, and Turkey.

Projects of democratic reform in the Middle East and North Africa have said little about the place of minorities and minority rights in their vision of reform, implying that these issues are best deferred to some indefinite future. While many people describe the Arab Spring as a ‘battle for pluralism’, there is a reluctance to discuss what this pluralism might actually mean for the political claims of minorities, for fear of triggering divisive conflicts and undemocratic tendencies. Is there an alternative to this fearful deferral of minority politics? Can we imagine ‘transformative minority politics’ – that is, a form of minority politics that strengthens democratic reform in the region, and that helps deepen a culture of human rights and democratic citizenship? This volume explores whether this is indeed a realistic prospect in the Middle East and North Africa, examining cases that include the Amazigh in North Africa, the Copts in Egypt, the Kurds in Iraq, the Palestinians in Israel, the ‘minoritarian’ regimes in Syria and Bahrain, and various ethnic minorities in Iran. This book was originally published as a special issue of Ethnic and Racial Studies.

In How Informal Institutions Matter, Zeki Sarigil examines the role of informal institutions in sociopolitical life and addresses the following questions: Why and how do informal institutions emerge? To ask this differently, why do agents still create or resort to informal institutions despite the presence of formal institutional rules and regulations? How do informal institutions matter? What roles do they play in sociopolitical life? How can we classify informal institutions? What novel types of informal institutions can we identify and explain? How do informal institutions interact with formal institutions? How do they shape formal institutional rules, mechanisms, and outcomes? Finally, how do existing informal institutions change? What factors might trigger informal institutional change? In order to answer these questions, Sarigil examines several empirical cases of informal institution as derived from various issue areas in the Turkish sociopolitical context (i.e., civil law, conflict resolution, minority rights, and local governance) and from multiple levels (i.e., national and local).

Divorcing Traditions is an ethnography of Islamic legal expertise and practices in India, a secular state in which Muslims are a significant minority and where Islamic judgments are not legally binding. Katherine Lemons argues that an analysis of divorce in accordance with Islamic strictures is critical to the understanding of Indian secularism. Lemons analyzes four marital dispute adjudication forums run by Muslim jurists or lay Muslims to show that religious law does not muddle the categories of religion and law but generates them. Drawing on ethnographic and archival research conducted in these four institutions—NGO-run women's arbitration centers (mahila panchayats); sharia courts (dar ul-qazas); a Muslim jurist's authoritative legal opinions (fatwas); and the practice of what a Muslim legal expert (mufti) calls "spiritual healing"—Divorcing Traditions shows how secularism is an ongoing project that seeks to establish and maintain an appropriate relationship between religion and politics. A secular state is always secularizing. And yet, as Lemons demonstrates, the state is not the only arbiter of the relationship between religion and law: religious legal forums help to constitute the categories of private and public, religious and secular upon which secularism relies. In the end, because Muslim legal expertise and practice are central to the Indian legal system and because Muslim divorce's contested legal status marks a crisis of the secular distinction between religion and law, Muslim divorce, argues Lemons, is a key site for understanding Indian secularism.