Relevant bibliographies by topics / Islam and nationalism

Academic literature on the topic 'Islam and nationalism'

Author: Grafiati
Published: 25 July 2024

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Journal articles on the topic "Islam and nationalism"

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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 1–20. http://dx.doi.org/10.35632/ajis.v32i4.216.

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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islamic Social Sciences 32, no. 4 (October 1, 2015): 1–20. http://dx.doi.org/10.35632/ajiss.v32i4.216.

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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Warjio, Warjio. "THE INFLUENCE OF THE INDONESIAN NATIONAL MOVEMENT IN THE EARLY ISLAMIC MOVEMENT IN MALAYSIA." JURNAL ILMU SOSIAL dan ILMU POLITIK 2, no. 1 (June 20, 2022): 1. http://dx.doi.org/10.30742/juispol.v2i1.2131.

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This article raises the main question: How was the influence of the Indonesian nationalist movement namely nationalism and Islam in the initial nationalism movement in Malaysia? Using the political history approach of this article reveals this important issue. First, the Indonesian nationalism movement had influenced the nationalist movement in Malaysia through Indonesian political activists to Malaysia, then known as Malaysia. The important results of this article make an important contribution that not only is there a national political connection to the formation of Malaysian independence, but the spirit of nationalism and Islam is united in the influence of the early Islamic nationalist movement in Malaysia.Keywords: Indonesian nationalism movement, nationalism movement in Malaysia, islamic movement, islamic political party
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Chandoyan, Tigran. "The Role of Islam in the Emergence of Kurdish Nationalism." Analytical Bulletin 16 (September 2, 2023): 16–33. http://dx.doi.org/10.56673/18294502-23.16-33.

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This article delves into the intricate relationship between Kurdish nationalism and Islam during its formative years and subsequent development. The historical backdrop reveals a profound interconnection, with profound implications for the shaping of Kurdish national identity. Kurdish nationalism's emergence and evolution were deeply enmeshed with Islamic influences. This connection found its expression through the pivotal roles played by Sufi brotherhoods and Islamic educational institutions known as madrasas. Sufi brotherhoods occupied a central position in the lives of Kurds, and it is notable that a significant majority of prominent Kurdish nationalist figures were devout followers of Sufism, nurtured within the nurturing embrace of these brotherhoods. In their turn, medreses, functioning as indispensable Islamic educational establishments, exerted a substantial influence on the rise of Kurdish national sentiments and the eventual crystallization of Kurdish nationalism. Notably, the inclusion of Kurdish language instruction within the curriculum of medreses played a pivotal role in fostering a distinct national identity, thereby providing a sturdy foundation for the emergence of Kurdish nationalism. This article sheds light on the intertwined narratives of religion and nationalism in the Kurdish context, offering valuable insights into the complex historical forces that have contributed to the shaping of Kurdish identity and the enduring relationship between Kurdish nationalism and Islam.
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Afifi, Efi. "Islam Nusantara: Islam & Nasionalisme." AL-KAINAH: Journal of Islamic Studies 1, no. 1 (June 26, 2022): 73–91. http://dx.doi.org/10.69698/jis.v1i1.7.

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Indonesian society has experienced a positive historical flow in building their national spirit. The national awakening that occurred in the 20th century was marked by resistance and struggle against colonialism and colonialism to liberate Indonesia. And in the historical record, Muslims with their nationalist spirit have a very large role and contribution in liberating and forming the Unitary State of the Republic of Indonesia (NKRI). The spirit of nationalism of religious leaders (ulama) in the pre-independence period was also the substance of the idea of ​​Nusantara Islam. In the idea of ​​Islam Nusantara, there are at least two major and major issues; First, is the issue of the relationship between Islam and local culture, which provoked the emergence of the term indigenization of Islam and this is the main and most central issue of this much-talked-about Nusantara Islam discourse. So there are not a few assumptions, that Islam Nusantara is part of an effort to localize universal Islam and even demean Islam itself. This assumption is certainly not correct, when referring to the main substance of Nusantara Islam, which has actually been carried out by the guardians in spreading Islam in the archipelago. Second, is the issue of Islam and Nationalism or Islam and the State. The second issue is no less provoking debate both in the academic and non-academic worlds.
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Supriyanto, Agus Sunaryo, Suharti, and Mawi Husni Albar. "The Vision of Islam and Nationality of Islamic Religious Organizations in Indonesia: Study of Nahdlatul Wathan, Al-Irsyad and Al-Washliyyah." International Journal of Professional Business Review 8, no. 9 (September 5, 2023): e03690. http://dx.doi.org/10.26668/businessreview/2023.v8i9.3690.

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Purpose: This article elaborates the Islamic vision and nationality of Islamic organizations in Indonesia, particularly Hahdhatul Wathan, Al-Irsyad and Al-Wasliyyah. Theoretical framework: In the context above, this research will be designed and carried out, namely conducting an exploration of the Islamic vision and nationality of three Islamic organizations in Indonesia, namely: al-Washliyah, al-Irsyad, and Nahdhatul Wathan. Design/methodology/approach: The research uses descriptive-qualitative methods, and is included in field research. In obtaining the data, the instruments that the researcher used were in-depth interviews, observations, and studies of related documents. Findings: From the research conducted, it can be seen that First, Nahdlatul Wathan is one of the Islamic organizations that has a very nationalist vision and perspective of nationalism. However, the nationalism (wathaniyah) of Nahdlatul Wathan does not necessarily follow the trend developed by secular Western-European countries. Research, Practical & Social implications: In many ways, Nahdlatul Wathan's national and Islamic vision is very similar to that of Nahdlatul Ulama. Both of them accepted Pancasila as the principle of organization, believed in Ahlussunnah wal Jama'ah, and highly valued Islamic culture as a link in the chain of Islamic scholarship. Originality/value: This research contributes to the development of Islamic discourse in Indonesia. The nationalism that Nahdlatul Wathan guides is Religious-Nationalism, namely nationalism that does not come out of religious principles and teachings, nationalism that is built on religious values, and nationalism that synergizes with religion because it is part of religious teachings.
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Loizides, Neophytos G. "Religious Nationalism and Adaptation in Southeast Europe." Nationalities Papers 37, no. 2 (March 2009): 203–27. http://dx.doi.org/10.1080/00905990902745742.

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Relating nationalism to other ideologies or cultural value systems is an enigmatic scholarly activity. The enigma lies in the kaleidoscopic nature of nationalism and the ease with which it adapts to philosophically opposed ideologies. Nationalism, for instance, often assumes ties to liberalism, even though it presupposes a strong commitment to a national community that transcends individualism. It accommodates conservatism fairly well despite nationalism's modernizing mission, and it has often been paired with communism, regardless of the latter's internationalist rhetoric. Finally, nationalism and religion often go hand in hand, despite their deep philosophical incompatibilities and asymmetries. For example, nationalist ideologies often encourage violence against outgroup members even where religious doctrines strictly prohibit physical force. Inherently local, philosophically poor, and limited in scope or outreach, nationalism lacks a belief in afterlife salvation or in creative intelligence as source of meaning behind the universe. Yet it frequently dominates identity construction, overshadowing the primacy of Christianity or Islam which are universal in their message of salvation.
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Azlan, Ariff Aizuddin. "Islam and Nationalism in the Thought of Jamal Al-Din Al-Afghani." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 212–24. http://dx.doi.org/10.32350/jitc.122.15.

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The dynamic of nationalism’s theoretical position has facilitated the unfolding complexities throughout history; and it still triggers an intellectual debate among the contemporary scholars. Carved out as a formidable socio-political force, nationalism today stands out as a substantial brand of resistance that defies all odds. This study has employed the qualitative method of analysis to build a framework to explore the ideas and thoughts of Jamal al-Din al-Afghani pertaining to the concepts of Islam and nationalism. Furthermore, this study argued that Afghani’s conception of Islam and nationalism was an effective tool in balancing the principles of modernity. In similar vein, Afghani’s core ideas and its underlying values suggested some different trajectories of fundamental synthesis of the nationalism and Islam. To elucidate further, Islam is viewed as a dominant force that perpetuated the development of Afghani’s comprehension on nationalism. This study culminates that Afghani’s concept of nationalism is the fundamental source of social unity that has consolidated the backbone of Islamic movement within the framework of Pan-Islamism by emphasizing the concept of unity and ummah. Keywords: Jamal al-Din al-Afghani, Nationalism, Pan-Islamism, Social-unity, Western thought
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Geertz, Clifford, and Serguei Glebov. "Islam, Modernity, Nationalism." Ab Imperio 2004, no. 3 (2004): 91–111. http://dx.doi.org/10.1353/imp.2004.0152.

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Zen, M. Anwar. "Sikap Ikhwanul Muslimin tentang Nasionalisme dan Relevansinya dengan Konsepsi Ummah." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 1 (April 1, 2013): 164–86. http://dx.doi.org/10.15642/ad.2013.3.1.164-186.

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Abstract: This article discusses about the attitude of the Muslim Brotherhood on nationalism and its relevance to the concept of ummah. Nationalism, for the Muslim Brotherhood, is a love of the homeland, liberating the land from occupation, and strengthening brotherhood. Nationalism’s goal is to guide Muslim men toward the light of Islam and to raise the banner of Islam highly in each hemisphere in reaching the worldly prosperity and merely for the sake of gaining the pleasure of Allah. The Muslim Brotherhood’s nationalism indicates a universalism which is implication of the belief bond. Therefore, their concept of nationalism is universal since it is not restricted by races, territories, and geographies. Furthermore, the attitude of the Muslim Brotherhood also indicate the orientation of the divinity that Islam can colors in every human life for the sake of gaining the pleasure of Allah and prosperity in the worldly life.Keywords: Muslim brotherhood, nationalism, ummah
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Dissertations / Theses on the topic "Islam and nationalism"

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Hage, Ali Mohanad. "Hizbullah's identity : Islam, nationalism and transnationalism." Thesis, London School of Economics and Political Science (University of London), 2015. http://etheses.lse.ac.uk/3300/.

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This thesis draws on the debates in nationalism studies to address the question of how Hizbullah’s identity is produced, and investigates the further questions of how modern is this identity, what are its main pillars, and who produces it and to what end. By analysing the findings of fieldwork observations and interviews, and applying discourse analysis to a range of official and unofficial party publications, and internal notes or memos, the thesis argues that Hizbullah, employing its transnational links, has constructed a revised identity among the Lebanese Shiʿa and overhauled traditional forms of Shiʿi practice through the various institutions it has established and expanded over the past two decades. The thesis examines how Hizbullah manages its identity dissemination through these numerous institutions by tailoring the Shiʿi identity it embodies to suit different audiences, while simultaneously keeping a tightly centralised control over their work through its Central Cultural Unit. The thesis further argues that Hizbullah’s re-creation of Shiʿi identity entails reconstructing the community’s history. The organisation’s historical narratives are based on twentieth-century Shiʿi histories – accounts that are mostly attributed to uncorroborated oral sources, but which nevertheless created novel notions of a historical ‘ʿAmili people’ and ‘ʿAmili resistance’. Such concepts are central to Hizbullah’s re-creation of Lebanese Shiʿi identity. The organisation’s main historical accounts, while partially based on these earlier histories, have also constructed new narratives, attributing these to fresh oral accounts, and suggesting continuity with Shiʿi history. This approach bears similarities to the efforts of nationalist intellectuals, who reconstruct historical accounts focused on establishing the historical origin and continuity of their nation. Hizbullah-affiliated publications incorporate advantageous supernatural accounts of its contemporary battles against Israeli occupation. These supernatural narratives build upon a Safavid tradition in Shiʿi theology, reintroduced by the Islamic Republic in Iran and Hizbullah in Lebanon. The last chapter in the thesis looks at the interplay between the organisation’s transnational ideological links and its national politics, and argues that it uses these relations to support its political identity project for the Shiʿi community in Lebanon.
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Welshans, Kyle C. "Nationalism and Islamic identity in Xinjiang." Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWelshans.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, December 2007.
Thesis Advisor(s): Kadhim, Abbas ; Miller, Alice. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 45-46). Also available in print.
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Rahim-Barakzoy, Sultana. ""Islam is the blackman's religion" syncretizing Islam with black nationalist thought to fulfill the religio-political agenda of the Nation of Islam /." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3979.

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McDougall, James Robert. "Colonial words : nationalism, Islam and languages of history in Algeria." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251487.

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Acikel, Fethi. "The twilight of 'the holy articulation' : nationalism, capitalism and Islam." Thesis, University of Essex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310234.

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Ahmadoghlu, Ramin. "Nationalism, Secularism, and Islam: Azerbaijani Turks in Azerbaijan and Iran." University of Cincinnati / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1468337156.

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Abdullahi, Abdurahman. "Tribalism, nationalism and Islam : the crisis of political loyalty in Somalia." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69570.

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This thesis deals with the crisis of political loyalty in Somalia. The analysis is based on an elitist perspective which permits a more satisfactory integration of all levels of Somali society than is possible with familiar "clanist" or "social theory" interpretations. The paper gives details of the three leading ideological groups in Somalia over the past three decades--the Tribalists, Nationalists and Islamists. It demonstrates how the future of the nationalists' imported models of government and policies to contain tribalism culminated in the re-emergence of tribalism, now in more militant political form. The author presents Islam as an important political component and analyses the Islamic Movement in Somalia as a potential alternative political force for the future. The Islamists may be successful if they overcome internal divisions, personality cults and isolation from society, and adopt a moderate realistic attitude on social issues.
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Cagaptay, Soner. "Islam, secularism, and nationalism in modern Turkey : who is a Turk ? /." London ; New York : Routledge, 2006. http://catalogue.bnf.fr/ark:/12148/cb402323640.

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O'Mahony, Geraldine Maria. "Islam in Sudan : identity, citizenship and conflict." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99738.

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This thesis will examine the role of Islamist political parties and what effect their interpretation of national identity has played in dividing the people of Sudan, resulting in two civil wars. It will examine the manifestations and interpretations of Islam and pan-Arabism among the various Islamist parties of Northern Sudan, exploring the ethnic and religious factors which influence Islamist political groups, as well as their social bases which are tied to economics, language, and the conception of a distinctly "Arab" or "African" culture. This thesis will argue that the predominance of these Islamist political parties in the Sudanese government combined with the lack of a Sudanese identity and historical factors have combined to prevent the consolidation of state power, leading to situations of protracted conflict. The imposition, or attempted imposition, of an Islamic identity on the state as a whole prevents unity as it necessarily excludes certain parts of the population as well as disenfranchising those who, whilst they might be Muslim, do not subscribe to the same interpretation of Islamic identity.
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Kahati, Yoram. "The role of some leading Arab educators in the development of the ideology of Arab nationalism." Thesis, London School of Economics and Political Science (University of London), 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366497.

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Books on the topic "Islam and nationalism"

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Naqavī, ʻAlī Muḥammad. Islam and nationalism. Tehran: Islamic Propagation Association, 1985.

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Soekarno. Nationalism, Islam, and Marxism. Ithaca, N.Y: Modern Indonesia Project, Southeast Asia Program,Dept. of Asian Studies, Cornell University, 1988.

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Madnī, Sayyid Ḥusain Aḥmad. Composite nationalism and Islam =: Muttahidah qaumiyat aur Islam. New Delhi: Manohar Publishers & Distributors, 2005.

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Malik, Iftikhar H. Islam, Nationalism and the West. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230375390.

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Hage Ali, Mohanad. Nationalism, Transnationalism, and Political Islam. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-60426-8.

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Findley, Carter V. Turkey, Islam, nationalism, and modernity. New Haven: Yale University Press, 2010.

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1964-, Farhadian Charles E., ed. Christianity, Islam, and nationalism in Indonesia. New York, NY: Routledge, 2005.

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Yatim, Badri. Soekarno, Islam dan nasionalisme: Rekonstruksi pemikiran Islam-nasionalis. Jakarta: Inti Sarana Aksara, 1985.

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Yatim, Badri. Soekarno, Islam, dan nasionalisme. Ciputat: Logos Wacana Ilmu, 1999.

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Toscane, Luiza. L' Islam, un autre nationalisme? Paris: Harmattan, 1995.

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Book chapters on the topic "Islam and nationalism"

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Tibi, Bassam. "The Revival of Political Islam: Between Islam and Arab Nationalism." In Arab Nationalism, 218–33. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376540_13.

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Mustafa, Mohammad Salih. "Religious nationalism and Islam." In Nationalism and Islamism in the Kurdistan Region of Iraq, 1–29. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies in Middle Eastern politics ; 104: Routledge, 2020. http://dx.doi.org/10.4324/9780429277160-1.

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Pryke, Sam. "Nationalism, Globalization and Islam." In Nationalism in a Global World, 162–94. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-09284-7_7.

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Saleem, Raja M. Ali. "Islam, Secularism and Constitutions." In State, Nationalism, and Islamization, 31–70. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54006-1_2.

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Saleem, Raja M. Ali. "Islam and National Symbols." In State, Nationalism, and Islamization, 71–109. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54006-1_3.

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Litvak, Meir. "Nationalism and Islam in a provincial setting." In Constructing Nationalism in Iran, 86–100. Milton Park, Abingdon, Oxon : Routledge, 2017. | Series: Routledge studies in modern history ; 25: Routledge, 2017. http://dx.doi.org/10.4324/9781315448800-7.

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Tibi, Bassam. "Pan-Arab Nationalism versus Pan-Islamism: The Role of Islam in al-Husri’s Writings." In Arab Nationalism, 161–77. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376540_9.

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Malik, Iftikhar H. "South Asian Islam and Pakistan: Historiographical Debate." In Islam, Nationalism and the West, 38–71. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230375390_3.

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Islam, Md Nazrul, and Md Saidul Islam. "Political Islam in Pre-independent Bangladesh: Puritanism, Muslim Nationalism, and Ethno-Nationalism." In Islam and Democracy in South Asia, 137–66. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42909-6_6.

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Malik, Iftikhar H. "Relations with India: Nationalism in Contestation." In Islam, Nationalism and the West, 146–73. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230375390_7.

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Conference papers on the topic "Islam and nationalism"

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Nugraha, Jaka, Shubhi Mahmashony Harimurti, and Muhammad Muhajir. "The Influence of Religiosity Toward Universitas Islam Indonesia Students Nationalism Using Structural Equation Modeling and Loglinear Model." In Proceedings of the 3rd International Conference on Learning Innovation and Quality Education (ICLIQE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200129.147.

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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.

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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be enlightened by his guidance... Muslim rulers will succeed in ruling the Islamic state Arabs and non-Arabs, such as Persians, Turks, Kurds, and others. And when the Turkish Ottoman state was established on an Islamic religious basis, the Turkish Muslims carried the banner of Islam, so they defended it, relying on Muslims of all nations, from the Turks, the Laz, the Arabs, and others, so the Islamic Ottoman rule extended over common areas that included almost the entire Arab lands, and they did not differentiate between Muslim and another in view of his race, color or geography. However, this matter did not satisfy the lurking enemies who wanted sedition and division between the Arabs and the Turks, so they stirred up the winds of nationalism that some Arab poets sought in the modern era, such as Ibrahim al-Yaziji and Khalil Mutran. Herein lies the importance of the research, its objective, and its value. The research uses the descriptive and analytical approaches in order to highlight the manifestations of this brotherhood, which received sufficient attention from Arab poets in the modern era.
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Reports on the topic "Islam and nationalism"

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Holbrook, Donald. Deconstructing Rightwing Extremism: Conceptual Variance and Attitudes Towards Islam. RESOLVE Network, June 2022. http://dx.doi.org/10.37805/remve2022.3.

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The purpose of this report is to map, conceptually and empirically, the diverse elements that constitute rightwing extremism. The aim is to offer readers a guide to this complexity and an appreciation for the numerous ideas, actors, and outcomes associated with RWE. The report is divided into two parts. The first focuses on the conceptual issues associated with RWE while the second explores how this complexity plays out in practice by examining various ways in which RWE has framed and reacted to Islam. This case study was selected as it illustrates the intricacies of varied and evolving RWE responses and because Islam and Muslims are often a major target of RWE violence and hostility. In Part 1 we caution against describing RWE as a single movement or an ideology given that those associated with RWE, overall, lack the common bonds that bind members of a movement together. We explore the substance of this complexity and summarize the key features on a schema focusing on actors, ideas, and outcomes associated with RWE. In Part 2 we illustrate, with reference to this conceptual complexity, how a plethora of mainly European RWE approaches to Islam underscores the pluralism of ideas and interpretations within RWE. This ideological plurality steers its proponents in divergent directions and results in varied outcomes. Not only do right-wing extremists, including those inspired by white supremacism, nationalism, and cultural nativism, adopt divergent positions on the issue, their approach ranges widely from co-optation and inspiration to non-engagement and outright hostility. These divergent positions, in turn, differ depending on local contexts, frames of reference, core beliefs, and individuals’ interpretations of each of these factors. This heterogeneity has important implications for practitioners, policymakers and those who study RWE movements. Importantly, perceptions of threat are not constant or consistent across RWE movements. Varied threat perceptions can, in turn, produce different types of violence and extremism, with a diverse and inconsistent list of potential targets for violent acts, potential allies, and perceived constituents among RWE actors.
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Ihsan, Yilmaz, and Raja Ali M. Saleem. The nexus of religious populism and digital authoritarianism in Pakistan. European Center for Populism Studies (ECPS), December 2022. http://dx.doi.org/10.55271/pp0016.

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Pakistan has a turbulent political history. In the seven decades since its creation, the country has faced four military-led dictatorships and another two decades under indirect military rule. Given this political trend, authoritarianism is not a novel phenomenon in the country. Digital authoritarianism, however, is a relatively new domain of oppression. This paper looks at how a political party in power and the “establishment” (military elite and its civilian collaborators) have been increasing the control of digital mediums as well as weaponizing space. This dual control and usage allow for growing digital authoritarianism. Using the case study of Imran Khan’s government (2018-2022) and its collaboration with the military establishment in enforcing digital authoritarianism, this article uses four levels of an assessment of internet governance in Pakistan (whole network level, sub-network level, proxy level, and user level). In addition, the role of Khan’s political party’s Islamist populist outlook in contributing to authoritarianism is also discussed. A lot of censorship happens around ideas of protecting Islam and Pakistan’s Muslim identity. The review also finds that the establishment uses not only religion but also ultra-nationalism and fears of foreign attacks, primarily by “Hindu” India, as means to closely surveil and curb the rights of citizens which it deems not worthy of trust. Our results find that Pakistan’s digital space is highly oppressive where ideas of religion, ontological insecurity, and nationalism are weaponized to legitimize the state’s growing authoritarianism.
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3

Bulent, Kenes. Jobbik: A Turanist Trojan Horse in Europe? European Center for Populism Studies (ECPS), August 2020. http://dx.doi.org/10.55271/op0002.

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Defined as Turanist, Eurasianist, pro-Russian, pro-Iranian, anti-immigrant but pro-Islam, racist, antisemitic, anti-Roma, Hungarist, and radically populist, Jobbik do not exist in a vacuum. The rise of Jobbik from deep nationalist, antisemitic, and anti-Roma currents in Hungarian politics dates back to the late 1980s and early 1990s. Despite its extensive efforts at “image refurbishment” in recent years, Jobbik remains a populist, revisionist, racist, radical right-wing party that threatens to destabilize Hungary, the neighboring region, and the EU.
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