The report is addressing main features and challenges of religious pluralism in the Middle East in the last six months. The region covered is mostly the Middle East including the Arabian Peninsula. Sometimes it may also include countries of the Maghreb, when there are developments of particular interest. The report is focusing on the great challenges religious pluralism faces in the region but, at the same time, it is highlighting positive state and community initiatives that promote religious co-existence and pluralism. The documentation work leading to the report reflects the research already posted in the Centre’s website, which is being constantly updated with the developments regarding the religious communities in the region. It is, thus, neither exhaustive nor discursive in covering all the relevant events but it focuses on the events that could reveal certain issues, trends, continuities and discontinuities.
During the historical trajectory of the Middle East, music has been associated with an unexpected spiritual power that can transform the performers and the audience in a numinous way. This power has its locus at the concept of tarab. Tarab underpins the connection that the performer and the audience develop through songs or oriental dance, by sharing the same sentimental conditions. This condition is created through the emotional connection and aesthetic reactions that performance causes. Having this spiritual power, tarab has the ability to break the constructed cultural boundaries among mind and body, cognition and emotion, providing an empirical given reality that mediates in society.
The most well-known spirit possession in Islam is performed through Ζār. The term denotes a form of spirit possession that causes illness, when the spirits descend into a person, and at the same time a healing ritual that incorporates one of the most therapeutic practices. For Ζār, the human body becomes the locus, the mediator and the carrier that embodies the spirit and its culture in daily life. For that reason, Ζār practices break the boundaries of strict medical and psychological interpretations, making their foundation inextricably linked with the way existence is comprehended. Therefore, Ζār constitutes, first and foremost, a cultural practice determined by philosophical and traditional frameworks.
The contours of a different Middle East taking shape under a volatile global order are far from final. Yet recent years have witnessed a growing assertiveness on the part of countries like Russia and China. The interventions of these countries are usually less overt and more non-committal than those of their Western counterparts. But one would be amiss to ignore their symbolism: in what has been a rather unilateral post-Cold War region, new voices are heard and new possibilities are contemplated. It is with regard to China that Reardon-Anderson’s highly interesting edited book offers an almost encyclopaedic debate.
Follow this link for our book review of Dmitri Trenin, What is Russia Up To in the Middle East? (Polity Press, 2018).
Dmitri Trenin’s book is a welcome contribution to a thin body of print on Russian politics in the MENA region. Rather than enunciating in detail Putin’s regional policies -by definition an impossible task in 140 small pages- Trenin offers a succinct summation of these policies, their short-term impact and their perceptions by the region’s states. Well-versed in Russia’s geopolitical Weltanschauung, Trenin is aware of the country’s perennial interests in the greater Middle East. Far from a newcomer to the region, Russia has after all had a ‘rich history of involvement’. Yet continuities are often punctured by ruptures: the demise of the Soviet Union and the rejection of its mediating initiatives in the First Gulf War meant that the Middle East ‘almost vanished’ from Russian foreign policy. Moscow’s restoration of ties with Israel in the fall of 1991 and its co-chairing of the Arab-Israeli peace conference in Madrid the same year looked more like spasmodic attempts at survival of a flittering giant.
Frédéric Pichon’s diminutive book is more of a scathing indictment of what Western nations, France in particular, have done wrong in Syria. It is by no means a history of Syria’s war, which the reader ought to be familiar with before reading. French scholarship on Mediterranean affairs has been in no shortage. By virtue of its former regional status as a great power and an ever-sophisticated academia, France counts many knowledgeable pundits. Yet, an overwhelming preponderance of Anglophone international relations literature and the more introverted nature of the French academia has meant that francophone publications have made less noise.
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