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Author Topic: Strategy in Muslim World -Part II  (Read 535 times)
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« on: Aug 18, 2008 10:32 AM »


Taken from RAND site


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Mission: To help improve policy and decisionmaking through research and analysis.
 
The RAND Corporation is a nonprofit research organization providing objective analysis and effective solutions that address the challenges facing the public and private sectors around the world. RAND"s publications do not necessarily reflect the opinions of its research clients and sponsors.
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All the current happening in world of Islam like "new versions of Islam", fake scholars, enlightened moderation, moderates, women liberation (enslavement) etc. etc. can be understood in right perspective now.
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We can distinguish four essential positions of Muslims:

• Fundamentalists reject democratic values and contemporary Western culture. They want an authoritarian, puritanical state that will implement their extreme view of Islamic law and morality. They are willing to use innovation
and modern technology to achieve that goal.

• Traditionalists want a conservative society. They are suspicious of modernity, innovation, and change.

• Modernists want the Islamic world to become part of global modernity. They want to modernize and reform Islam to bring it into line with the age.

• Secularists want the Islamic world to accept a division of church and state in the manner of Western industrial democracies, with religion relegated to the private sphere.

These groups hold distinctly different positions on essential issues that have become contentious in the Islamic world today, including political and individual freedom, education, the status of women, criminal justice, the legitimacy of reform and change, and attitudes toward the West.

The fundamentalists are hostile to the West and to the United States in particular and are intent, to varying degrees, on damaging and destroying democratic modernity. Supporting them is not an option, except for transitory tactical
considerations. The traditionalists generally hold more moderate views, but there are significant differences between different groups of traditionalists. Some are close to the fundamentalists. None wholeheartedly embraces modern democracy and the culture and values of modernity and, at best, can only make an uneasy peace with them.

The modernists and secularists are closest to the West in terms of values and policies. However, they are generally in a weaker position than the other groups, lacking powerful backing, financial resources, an effective infrastructure,
and a public platform. The secularists, besides sometimes being unacceptable as allies on the basis of their broader ideological affiliation, also have trouble addressing the traditional sector of an Islamic audience.

Traditional orthodox Islam contains democratic elements that can be used to counter the repressive, authoritarian Islam of the fundamentalists, but it is not suited to be the primary vehicle of democratic Islam. That role falls to the
Islamic modernists, whose effectiveness, however, has been limited by a number of constraints, which this report will explore.

To encourage positive change in the Islamic world toward greater democracy, modernity, and compatibility with the contemporary international world order, the United States and the West need to consider very carefully which elements, trends, and forces within Islam they intend to strengthen; what the goals andvalues of their various potential allies and protégés really are; and what the broader consequences of advancing their respective agendas are likely to be. A mixed approach composed of the following elements is likely to be the most effective:

• Support the modernists first:
— Publish and distribute their works at subsidized cost.
— Encourage them to write for mass audiences and for youth.
— Introduce their views into the curriculum of Islamic education.
— Give them a public platform.
— Make their opinions and judgments on fundamental questions of religious interpretation available to a mass audience in competition with those of the fundamentalists and traditionalists, who have Web sites, publishing houses, schools, institutes, and many other vehicles for disseminating their views.
— Position secularism and modernism as a “counterculture” option for disaffected Islamic youth.
— Facilitate and encourage an awareness of their pre- and non-Islamic history and culture, in the media and the curricula of relevant countries.
— Assist in the development of independent civic organizations, to promote civic culture and provide a space for ordinary citizens to educate themselves about the political process and to articulate their views.

• Support the traditionalists against the fundamentalists:
— Publicize traditionalist criticism of fundamentalist violence and extremism; encourage disagreements between traditionalists and fundamentalists.
— Discourage alliances between traditionalists and fundamentalists.
— Encourage cooperation between modernists and the traditionalists who are closer to the modernist end of the spectrum.
— Where appropriate, educate the traditionalists to equip them better for debates against fundamentalists. Fundamentalists are often rhetorically superior, while traditionalists practice a politically inarticulate “folk
Islam.” In such places as Central Asia, they may need to be educated and trained in orthodox Islam to be able to stand their ground.
— Increase the presence and profile of modernists in traditionalist institutions.

— Discriminate between different sectors of traditionalism. Encourage those with a greater affinity to modernism, such as the Hanafi law school, versus others. Encourage them to issue religious opinions and popularize these to weaken the authority of backward Wahhabi inspired religious rulings. This relates to funding: Wahhabi money goes
to the support of the conservative Hanbali school. It also relates to knowledge: More-backward parts of the Muslim world are not aware of advances in the application and interpretation of Islamic law.
— Encourage the popularity and acceptance of Sufism.

• Confront and oppose the fundamentalists:
— Challenge their interpretation of Islam and expose inaccuracies.
— Reveal their linkages to illegal groups and activities.
— Publicize the consequences of their violent acts.
— Demonstrate their inability to rule, to achieve positive development of their countries and communities.
— Address these messages especially to young people, to pious traditionalist populations, to Muslim minorities in the West, and to women.
— Avoid showing respect or admiration for the violent feats of fundamentalist extremists and terrorists. Cast them as disturbed and cowardly, not as evil heroes.
— Encourage journalists to investigate issues of corruption, hypocrisy, and immorality in fundamentalist and terrorist circles.
— Encourage divisions among fundamentalists.

• Selectively support secularists:
— Encourage recognition of fundamentalism as a shared enemy, discourage secularist alliance with anti-U.S. forces on such grounds as nationalism and leftist ideology.
— Support the idea that religion and the state can be separate in Islam too and that this does not endanger the faith but, in fact, may strengthen it.

Whichever approach or mix of approaches is chosen, we recommend that it be done with careful deliberation, in knowledge of the symbolic weight of certain issues; the meaning likely to be assigned to the alignment of U.S. policymakers with particular positions on these issues; the consequences of these alignments for other Islamic actors, including the risk of endangering or discrediting the very groups and people we are seeking to help; and the opportunity costs and possible unintended consequences of affiliations and postures that may seem appropriate in the short term.


The following outline summarizes the strategy:

• Support the modernists first, enhancing their vision of Islam over that of the traditionalists by providing them with a broad platform to articulate and disseminate their views. They, not the traditionalists, should be cultivated and publicly presented as the face of contemporary Islam.

• Support the secularists on a case-by-case basis.

• Encourage secular civic and cultural institutions and programs.

• Back the traditionalists enough to keep them viable against the fundamentalists (if and wherever those are our choices) and to prevent a closer alliance between these two groups. Within the traditionalists, we should selectively encourage those who are the relatively better match for modern civil society. For example, some Islamic law schools are far more amenable to our view of justice and human rights than are others.

• Finally, oppose the fundamentalists energetically by striking at vulnerabilities in their Islamic and ideological postures, exposing things that neither the youthful idealists in their target audience nor the pious traditionalists can approve of: their corruption, their brutality, their ignorance, the bias and manifest errors in their application of Islam, and their inability to lead and govern.

Some additional, more-direct activities will be necessary to support this overall approach, such as the following:

• Help break the fundamentalist and traditionalist monopoly on defining, explaining, and interpreting Islam.

Identify appropriate modernist scholars to manage a Web site that answers questions related to daily conduct and offers modernist Islamic legal opinions.

• Encourage modernist scholars to write textbooks and develop curricula.

Publish introductory books at subsidized rates to make them as available as the tractates of fundamentalist authors.

Use popular regional media, such as radio, to introduce the thoughts and practices of modernist Muslims to broaden the international view of what Islam means and can mean.
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