Call for Papers: Co-IRIS Workshop at the 3rd European Workshops in International Studies (EWIS)

Call for Papers

Worlding beyond the Clash of Civilizations: An Agenda for an International Relations-Islam Discourse

3rd European Workshops in International Studies
European International Studies Association
University of Tübingen, Germany
06-08 April 2016

In recent history, International Relations (IR) has been defined as a field by the dynamics of (neo)colonial powers, especially with the triumph of the United States as the sole world power in the post-Cold War era. The field has been dominated by theories and perspectives that are almost solely built on Western European and American traditions and perceptions of what IR is and of what it should be. Theoretically, IR was and continues to be informed by a widespread belief in the secular nature of IR actors (both nation-states and non-states actors). This secular discourse disregards the impact of religious elements and lacks recognition of the importance of both rational and revealed knowledge equally. Mainstream and reflexive IR theories and approaches, e.g. realism, liberalism, neo-neo synthesis/debate, social constructivism, critical theory, Marxism, post-structuralism, English school, etc., have most, if not all, determined a lack of interest in the possibility of truly encompassing, inclusive, and globally-based international values and norms distinguishing peripheral contributions beyond the usual European/American IR ontologies and epistemologies. Following the end of the Cold War, however, the nature of world politics has been changing drastically, shifting from great power competition to the management of transnational issues and to the necessity of cooperation among global different actors.

The research agenda of the International Relations and Islamic Studies Research Cohort (Co-IRIS) aims at fostering research that is inclusive of Islamic Studies in International Relations theory and praxis. Rather than an all-inclusive alternative theory of international relations, Islam represents a paradigm and research program that emphasizes law over anarchy, community over human selfishness, commitment over inconstancy, ethics over materialism, etc. As one of the foremost world religions and way of life, Islam offers useful elements of comparison and inspiration that can help improve our understanding and vision of international affairs and world politics. Co-IRIS is established and built to explore Islamic contributions to the field of IR on many levels: the theoretical level and the praxis of international affairs in Muslim societies. The inclusion of Muslim contributions is not meant to create an isolationist, judicious divide between what is Islamic and what is not. Co-IRIS is created to act on the inclusion of that knowledge as a building bloc in the IR field. That is, finding bridges and commonalities between IR and Islam.

The workshop aims: 1) to provide synergy between Islamic notions/practices and Euro-American notions/practices of international relations, and 2) to provide an analytic platform whereby the relations between the Western world and the Muslim world are contextualized. That is to say, going beyond civilization clashes to the stem causes of differences and worldviews to provide a theoretical bridge between the existing viewpoints of international relations at large.

Prospective themes and/or topics:

A. Theories
– Non-Western Movement in IR: The Islamic Perspective
– Islamic Approaches to IR Theory
– Islamic Norms and Values in IR
– Civilizational Analyses in Islam
– Islamic Thinkers in International Relations
– Islam in the West: Democracy, Secularism, and Modernity
– Comparing Nation-State and Muslim Governance
– Islamism and Post-Islamism

B. Praxes
– Emergence and Evolution of ISIS, ISIL, Daesh
– Competing Leaderships in the UN, OIC, GCC, Arab League, and ASEAN
– Muslim-dominated countries’ foreign policies
– Post-Arab Spring and its Geo-Politics

Instructions

—Go to EISA’s website by clicking this link to read further details about EWIS.

—Click here to submit your abstract by creating first your free account.

—Then, click ‘Your Submissions’ and select the first selection from the list which states: “WS A – Worlding beyond the Clash of Civilization

—Fill it out by writing or pasting your abstract of up to 250 words and type in your five keywords. Then proceed with your submission.

—Please remember that the deadline to submit your abstract proposal is October 2, 2015 (Friday, 11:59 PM).

—Applicants will be notified about the outcome of the selection process by the end of October 2015.

—Accepted papers are expected to be part of a prospective publication project which will be discussed during the workshop proper.

—Unfortunately, Co-IRIS cannot provide support for travel and accommodation expenses. But we can give a letter of support for accepted papers by early November 2015 to solicit funds from your university or organizations.

—Registration opens on 16 October 2015 and closes on 30 November 2015. The registration fee for EISA members will be EUR 100 (full) / EUR 50 (research students). The non-member rate is EUR 200 (full) / EUR 100 (students) and does not include membership.

Philippine Mini Series of Talks on Nation-State and Muslim Governance

Dear all,

I would like to invite everyone for mini series of talks on International Relations. I will particularly discuss the comparative conundrum between nation-state and Muslim governance. As of this writing, here are the confirmed universities and research organizations:

August 12, 2015 (Wednesday, 2:00 PM)
University of the East
Office of Extension and Community Outreach
College of Arts and Sciences
Department of History and International Studies
International Studies Students Organization
—UE Conference Hall

August 13, 2015 (Thursday, 2:00 PM)
University of the Philippines, Diliman
Institute of Islamic Studies

August 19, 2015 (Wednesday, 3:00 PM)
Higher Education Research Forum
Philippine Association of State Universities and Colleges, NCR
—Century Park Hotel, Malate

August 25, 2015 (Tuesday, 1:00 PM)
Polytechnic University of the Philippines
Institute for Cultural Studies
Center for Social History
—ICTO Phase 2, Ninoy Aquino Library and Learning Resources Center,
PUP Main Campus, Anonas St., Sta. Mesa, Manila

August 29, 2015 (Saturday, 10:00 AM)
Philippine Women’s University
Helena Z. Benitez School of International Relations and Diplomacy
—Conrado Benitez Hall

September 01, 2015 (Tuesday, 9:30 AM)
Far Eastern University
Institute of Arts and Sciences
Political Science and International Studies Society

I am looking forward to seeing you there. Thanks.

Sincerely,

Nassef
http://www.nassef.info

Nassef’s Speech: “Atoms” – On the Awarding Ceremony of Gallipoli Essays

I would like to extend my heartfelt congratulations to all the participants, winners, and to the OIC Youth Forum. Thank you to the members of the jury for selecting my essay as one of the recipients of the consolation prize.
– On the Awarding Ceremony (27 April 2015, Istanbul) –
I was informed a day before the event to prepare a speech so I wrote one, however, I got lost and arrived late in the venue. Unfortunately, I was not able to deliver it. But I would like to share my speech to everyone.
Atoms: We are All but a Tiny Speck in the Universe Connected as One
I began writing my essay
by creating an epithet,
describing how I felt
while reminiscing nostalgic events
that took place in Gallipoli.
Thunders of volley guns,
the howls of cries
that shivered us as they continue
those resounding lamentations of lost,
of despair, and of sudden demise
of both juveniles and the old ones.
I cannot seem to ponder upon, why…
why the Battle of Gallipoli
or Gallipoli campaign
(depending on the narratives you adhere to)
even happened in the first place?
Almost all the quotations from the participants
so far that I have read
and cited by OIC Youth Forum in their Facebook page,
expressed the very same idea,
the interrogative idea of why?
Why the Anzacs, composed of Australians and New Zealanders,
have to fight the Ottomans?
Why the Allied Powers wanted to take control
of the Dardanelles or Hellespont?
Why the Ottomans decided to take the side of the Central Powers
instead of the Allied Powers?
I am sure that there is a plethora of answers
from different disciplines of social sciences,
from History, Politics, Sociology, International Relations,
Public International Law, to Geopolitics.
But what they do not see,
even how sophisticated their answers will be,
that it all boils down to the moral and ethical question
under the schema of humanity.
Look around you?
What do you see?
How do you contemplate of what you are seeing now?
You see faces, faces of peoples you may be familiar with?
You see me talking right now.
Listening to what I am saying.
But what you do not see,
or even realize,
that there are these smallest particles existing
called atoms. Atoms which are constituted of
subatomic particles (neurons and protons).
All living and non-living things,
in fact the whole world,
are made up of atoms
with various configurations and arrangements.
Human cells are made up of a special arrangement of atoms.
Same goes with the chair you are sitting now,
or the air or Oxygen you are breathing in,
they all have various atomic configurations.
This is the true fundamental testament
that God created us
because we are all connected with one another;
we are all made up of atoms.
I am connected to you
and so you are, too.
Now, looking back to Gallipoli War
100 years back
or to any wars and conflicts
afflicted the past, the present,
and those that will happen in the future,
because of human’s selfishness,
and of greediness.
Think back! Think back, again!
That God created us
because we are all connected as one,
and even in the Holy Qur’an, God said:
“O human beings!
Behold, we have created you all out of a male and a female,
and have made you into nations and tribes,
so that you might come to know one another.
Verily, the noblest of you in the sight of God
is the one who is most deeply conscious of Him.
Behold, God is all-knowing, all-aware.”
(Qur’an 49:13)
It means that we are all diverse
with various traditions, backgrounds
and belief systems, and yet
it does not mean that we are divided,
divided by different characterizations,
or of borders or territories.
It means that there is “synergy and unity in diversity,”
diverse yet we are all part of ONE humanity
connected so we may come to know one another.
I would like to conclude by saying that
I am very, very much sad
of the state of today’s Muslim world.
And I do not have to enumerate
all the cancers Muslim societies
currently experiencing.
I actually envy those Muslims
who lived during the golden age
of the Islamic civilization.
Unless, we do not act,
be responsible, be critical,
as human beings who think
and contemplate, then,
this paranoia of dark age
will infinitely continue.
That’s why I entitled my essay:
Gallipoli, humanity… quo vadis?
Where are we heading?
Thank you.

Gallipoli, humanity… quo vadis?

Only in dreams, memories of yesterdays are seen and hear. 
Every night, thunders of volley guns and howls of cries 
Of men and women shiver us in our dreams. 
See, a shadow holding a scythe. Death is upon us! 
Abrupt expiry of courageous juveniles is hunting the future. 
Only hope is left for us. A desire to live, and to love. 
Wishing, that one day, morning dew may fell upon our face.
No more black smokes – vapor of bloodshed.
A sigh of relief and breath of new life.
Gallipoli, are we here to stay?
The story of Gallipoli is not unitary. Thousands of stories fill up the emptiness of curiosity. It expresses an inquisitiveness of actuations of brave souls who fought and died. Two opposing narratives are billowing Gallipoli: a campaign to take over Hellespont and a defense to rebuild imperial sovereignty. Beyond from these narratives, a resounding phenomenon is about to be born. Reverberating from Augsburg (1555), Westphalia (1648), England (1688), Philadelphia (1776), Paris (1789) to Istanbul (1923), and fostered by the Enlightenment thinkers. It is that idea that resuscitates glories of the past, the will to live together in the present, and sacrifices to be performed for the future. Nationalism is imagined, principally political but sometimes cultural, perceived to be homogenous, and yet very territorial.
Nationalism became the source of conflicts and wars for the next century. Many communities victoriously fought to express nationalistic desire (e.g. the recent ones are Tuvalu, Serbia, Kiribati, Nauru, Timor Leste, Montenegro, Kosovo, and South Sudan), while some are still fighting for it until now (e.g. Moros in the Philippines, Rohingyas in Burma, Tamils in Sri Lanka, Uighurs and Tibetans in China, Kashmiris between India and Pakistan, Basques in Spain and France, Kurds in Turkey, Scottish and Ulster Irish in UK, etcetera). The legendary hero, Mustafa Kemal Atatürk, who aimed for solidarity and unity among his people, lay the foundations for the birth of the Republic of Turkey. It also marked the beginning of national consciousness for Australians and New Zealanders, as they annually commemorate Gallipoli during the Anzac Day.
Why nationalism is so fervor and powerful, that it can stand on its own amidst the hegemonies of religion, democracy, capitalism, secularism or sovereignty? Although some of those elements may complement nationalism. It is only a matter of fact that it has directly affected the psyche of human beings. Before, individuals voluntarily sacrificed themselves for their personal beliefs or religion, but now, it is the nation (or country) that directly commands them to die for her even without their consent. Does this lead to an increased cohesion and solidarity of trust within a nation? What are the moral consequences of nationalist exclusion? Do minorities have voices and spaces in the socio-political configuration of a nation?
It is ironic to wonder that majority of communities in Europe are aspiring to become one, as personified by the emergence and development of the European Union. Several centuries long, there is a plethora of kingdoms and states in Europe, while there are few polities in the Orient, e.g. the Andalusians (711-1492), Safavids (1501-1736), Mughals (1526-1857), and Ottomans (1299-1923). And suddenly, at the behest of colonial powers, the Orient and the Far East disintegrated into numerous nations expressed by interlinking identities and norms such as languages, religions, customary traditions, ethnicities, political ideologies, territorial boundaries, and among others.
Gallipoli may be a blessing for the Turkish republic, but it is certainly not for the ummah (community of believers in Islam). Was it necessary for Atatürk to abolish the Caliphate? It could have remained symbolic in nature comparable with many monarchies in Europe and Asia, where there is the head of the government while the monarch/caliph holds a titular position. This led to a vacuum in search for a symbolic reference and political maneuvering of the imagined ummah, where for four decades of exportation of radical and exclusivist Wahhabi-styled Islam financed by Saudian petro-dollars is unfortunately becoming the dominant image of Islam. Far from what the Qur’an and the Sunnah taught the believers, in respect to the formative years of pluralistic Muslim community. Now, the Orient is beleaguered with a self-styled Islamic State (ISIS/ISIL/Daesh), a result of decades-long agony of penetration from external forces including socio-political and economical stagnations that are voided of intellectual self-criticism of its people.
This is a start of an advent into a different Jahiliyya, full of expediencies and opportunism, and losing the moral and ethical essence of humanity. Where are we heading?
NB. My entry for the 2015 International Essay Competition on “Gallipoli: 100 Years, 1000 Stories of Humanity” organized by the Islamic Conference Youth Forum for Dialogue and Cooperation (ICYF-DC), an affiliated institution of the Organization of Islamic Cooperation.

Gallipoli, humanity… quo vadis?

Only in dreams, memories of yesterdays are seen and hear.
Every night, thunders of volley guns and howls of cries
Of men and women shiver us in our dreams.
See, a shadow holding a scythe. Death is upon us!
Abrupt expiry of courageous juveniles is hunting the future.
Only hope is left for us. A desire to live, and to love.
Wishing, that one day, morning dew may fell upon our face.
No more black smokes – vapor of bloodshed.
A sigh of relief and breath of new life.
Gallipoli, are we here to stay?

The story of Gallipoli is not unitary. Thousands of stories fill up the emptiness of curiosity. It expresses an inquisitiveness of actuations of brave souls who fought and died. Two opposing narratives are billowing Gallipoli: a campaign to take over Hellespont and a defense to rebuild imperial sovereignty. Beyond from these narratives, a resounding phenomenon is about to be born. Reverberating from Augsburg (1555), Westphalia (1648), England (1688), Philadelphia (1776), Paris (1789) to Istanbul (1923), and fostered by the Enlightenment thinkers. It is that idea that resuscitates glories of the past, the will to live together in the present, and sacrifices to be performed for the future. Nationalism is imagined, principally political but sometimes cultural, perceived to be homogenous, and yet very territorial.

Nationalism became the source of conflicts and wars for the next century. Many communities victoriously fought to express nationalistic desire (e.g. the recent ones are Tuvalu, Serbia, Kiribati, Nauru, Timor Leste, Montenegro, Kosovo, and South Sudan), while some are still fighting for it until now (e.g. Moros in the Philippines, Rohingyas in Burma, Tamils in Sri Lanka, Uighurs and Tibetans in China, Kashmiris between India and Pakistan, Basques in Spain and France, Kurds in Turkey, Scottish and Ulster Irish in UK, etcetera). The legendary hero, Mustafa Kemal Atatürk, who aimed for solidarity and unity among his people, lay the foundations for the birth of the Republic of Turkey. It also marked the beginning of national consciousness for Australians and New Zealanders, as they annually commemorate Gallipoli during the Anzac Day.

Gallipoli may be a blessing for the Turkish republic, but it is certainly not for the ummah

Why nationalism is so fervor and powerful, that it can stand on its own amidst the hegemonies of religion, democracy, capitalism, secularism or sovereignty? Although some of those elements may complement nationalism. It is only a matter of fact that it has directly affected the psyche of human beings. Before, individuals voluntarily sacrificed themselves for their personal beliefs or religion, but now, it is the nation (or country) that directly commands them to die for her even without their consent. Does this lead to an increased cohesion and solidarity of trust within a nation? What are the moral consequences of nationalist exclusion? Do minorities have voices and spaces in the socio-political configuration of a nation?

It is ironic to wonder that majority of communities in Europe are aspiring to become one, as personified by the emergence and development of the European Union. Several centuries long, there is a plethora of kingdoms and states in Europe, while there are few polities in the Orient, e.g. the Andalusians (711-1492), Safavids (1501-1736), Mughals (1526-1857), and Ottomans (1299-1923). And suddenly, at the behest of colonial powers, the Orient and the Far East disintegrated into numerous nations expressed by interlinking identities and norms such as languages, religions, customary traditions, ethnicities, political ideologies, territorial boundaries, and among others.

Gallipoli may be a blessing for the Turkish republic, but it is certainly not for the ummah (community of believers in Islam). Was it necessary for Atatürk to abolish the Caliphate? It could have remained symbolic in nature comparable with many monarchies in Europe and Asia, where there is the head of the government while the monarch/caliph holds a titular position. This led to a vacuum in search for a symbolic reference and political maneuvering of the imagined ummah, where for four decades of exportation of radical and exclusivist Wahhabi-styled Islam financed by Saudian petro-dollars is unfortunately becoming the dominant image of Islam. Far from what the Qur’an and the Sunnah taught the believers, in respect to the formative years of pluralistic Muslim community. Now, the Orient is beleaguered with a self-styled Islamic State (ISIS/ISIL/Daesh), a result of decades-long agony of penetration from external forces including socio-political and economical stagnations that are voided of intellectual self-criticism of its people.

This is a start of an advent into a different Jahiliyya, full of expediencies and opportunism, and losing the moral and ethical essence of humanity. Where are we heading?

Gallipoli, humanity… Quo Vadis?

The essay was published at Istanbul-based Turkey Agenda on March 24, 2015 and at Sweden-based Your Middle East on April 29, 2015. It received a citation of ‘special award’ certificate only from the organizers on April 27, 2015 held at the Elite World Istanbul Hotel.