Review: Islam's role in shaping Europe The World Today rsoppelsa.drupal 1 February 2022

Maryyum Mehmood on a work that recasts the role of Muslim minorities

Muslims and the Making of Modern Europe
Emily Greble, Oxford University Press, £26.99

When discussing the historical role of Muslims in Europe, most authors focus on Muslims in the western part of the continent, many of whom arrived as immigrant settlers from Muslim-majority nations. As a result, Muslims are easily identifiable as a foreign ‘other’. 

Emily Greble takes a different trajectory. In Muslims and the Making of Modern Europe, Greble centres her analysis on south-eastern European Muslims who are native to the region and, despite this fact, have still been subject to continuous stigmatization. 

In light of the present-day political tensions and targeted attacks on Muslims in Bosnia, which has seen inter-ethnic and religious hostility at its worst in 30 years, Greble’s nuanced retelling of the region’s social and political landscape has renewed urgency. Her work serves as a refreshing intervention to the literature on various fronts. It subverts stereotypical assumptions promulgated by the ‘Eastern Question’, whereby Muslims are portrayed as a simple ethnic minority living under colonial rule. Instead, Greble shows how they are a marginalized indigenous group that is by no means a monolithic, homogeneous entity. 

By uncovering the history of the region through the lens of Muslims, Greble highlights their capabilities as agents of change. Muslims were not just passive subjects but active citizens whose engagement was vital in the framing of social norms, political, ethical and legislative structures. 

Greble’s neatly crafted thesis serves as a counterpunch to a decades-long clash-of-civilizations discourse, which pits Muslims of the region as Ottoman outsiders to be scapegoated as and when deemed necessary. 

The author offers a proposition that while secularism was the overarching aim of the new European state-project, the role of religion, especially marginalized or ‘othered’ religious communities cannot be overlooked or relegated to a simple ‘minority’ issue. 

This argument is laid out in three historical parts, beginning with the post-Ottoman transition of power (1878-1921), to the Yugoslav nation-building project (1918-1941) and finally to the political overhaul in a post-Second World War Europe (1941-1949).

Most historical analyses of the region focus on state actions towards Muslim minorities. Greble points out that such an approach is lacking because it is riddled with institutional biases from the very sources and methods used to understand them. 

Instead, the author takes Muslims, their lived realities and agency as her starting point and effectively manages to avoid such pitfalls.

What is most remarkable about this book is Greble’s self-reflective approach to confronting such a sensitive topic with great care.

Almost every chapter begins with an insightful and deeply personal historical account from a Muslim from the region which sets the scene for Greble’s assessment of key social, political and legal struggles.

With an enriching methodology, Greble explores the topic through first and second-hand accounts of how Muslims manoeuvred in both the secular realm and within religious spaces, such as madrasas (Islamic seminaries), waqfs (local community funds), muftis and ulemas (religious scholar), and the shariah courts. As a result, the reader is shown how Muslims affected change and steered the trajectory of constitutional democracies in Europe at key historical junctures. 

By taking this lens, Greble does not just offer another retelling of the significance of the 1878 Congress of Berlin, which enabled the demarcation of new territorial boundaries in a post-Ottoman world, but also conveys the story of how Muslims contributed to the emerging narratives around citizenship. 

Crucially, we are exposed to Muslim leadership as more than just a docile, homogenous grouping, but a defining entity that shaped the European citizenship project by refashioning both imperial secular norms, as well as Islamic jurisprudential rulings to suit their unique context, as opposed to a remnant of bygone Ottoman rule. 

A fundamental difference that sets this book apart from other contemporary work on the topic is that the author brings forth multiple intra-faith complexities found within Muslim groups of the region, from revivalist to reformists, and all else in between. The fluctuating relationship between the traditionalist ulema, muftis and qadis (religious scholars, clergy and judges) and the secular state powers is intricately captured across most chapters in this book. 

At times, the ulema would be seen to bandy with the state to acculturate Muslims to the emerging polities of the region. As Greble shows, muftis in 1914 travelled across southern Serbia giving dawah (missionary work) to locals to encourage them to support the Serbian state. Similarly, qadis in Montenegro in 1902 reassured local Muslims that by following the law of the land, they would be guaranteed their ‘shariah rights’, which were loosely defined by the Muslim clergy. 

This created a paradox for the states: the role of nation-building and liberalizing orthodox religious communities was given to conservative clerics who, in turn, were gatekeepers setting the boundaries and thus interpreted and applied Islam to preserve their position of power. The consequences were twofold. As Greble suggests, ‘instead of becoming more tied to secular structures of state and society – through centralized law, conscription, political representation – Muslims in formerly Ottoman lands were becoming more deeply bound to Islam’. 

Simultaneously, the rhetoric used further embedded Muslims firmly as a minority. 

Ironically in contrast, it was the liberal reformist thinkers who, sometimes, stood in opposition to the state regimes. Such internal divisions within Muslim spaces became more overtly discernible under communist rule, wherein members of the same Muslim community fought in different camps. 

For instance, the author notes how some were aligned with the communist regime, while others were fighting with the allied forces and many were still backing revivalist Islamic groups. In light of this, what is perhaps most intriguing is how the communist takeover in 1945 managed to tear down any seemingly progressive movement that benefited the region’s Muslims. And it brought them back to square one, with the scrapping of shariah law and the removal of a mufti-led judiciary. Such crackdowns caused greater frenzy among the region’s Muslims and led to resistance movements in the form of activism and insurgencies. 

Ultimately, the author offers a complex perspective not only of Balkan Muslims and their lived experiences, but also, the implications of this upon wider society and the states themselves.

Greble’s remapping of the historical underpinnings of the tale of Muslims and the Making of Modern Europe is not just a clear example of how Muslims are not a foreign entity to the region, but a call to overturn the entrenched Great Replacement theory which uses this foreign ‘othering’ to further prejudice and calls for the ousting of Muslims and other minorities from Europe, a land which has forever been their home.
 

Review: One-man bandwagons The World Today rsoppelsa.drupal 25 May 2022

The ills of strongman politics are diagnosed sharply in this accessible overview – but a cure is nowhere to be found, says Natasha Lindstaedt

The Age of the Strongman: How the Cult of the Leader Threatens Democracy around the World
Gideon Rachman, Bodley Head, £20.00

For anyone reading the headlines, it should come as no surprise that democracy has regressed to where it was in 1989. The profound geopolitical and technological changes in the post-Cold World era have led to chaos, polarization, nationalist backlash and nostalgia for strong leadership in democracies. 

Countries such as Russia and China have provided a new model for leadership that has become frighteningly infectious – the strongman. 

Gideon Rachman charts this new era, offering an accessible overview of 14 examples, including Britain’s Boris Johnson, Donald Trump of the United States, Narendra Modi of India, Jair Bolsonaro of Brazil, Viktor Orbán of Hungary, Xi Jinping of China and – the archetype – Vladmir Putin of Russia.

The idea that we are living in the age of strongman politics is not particularly novel. Scholars of authoritarian politics have noted for years that there has been a steady rise in ‘personalist’ dictatorship and personalism in democracy in general. Nearly 40 per cent of all dictatorships are personalist, meaning domination by a single person, compared with 23 per cent in 1988. Autocracies have become increasingly aggressive, using sharp power to undermine democracy, which signals a shift. 

Autocracies used to focus on their own stability and didn’t interfere with democracies.

Rachman focuses on this threat that the strongman poses to democracy while macho one-man rule spreads across the globe. He provides a well-written, clear overview of why each leader fits the strongman label, what explains their appeal and what informs their worldview. 

Where Rachman is effective is in weaving together the commonalities of these strongmen – and they are all men – and their relationship to each other. Despite their ultra-nationalism, they have created an unofficial, multilateral network of mutual support. This includes leaders whose religious convictions may appear to be in conflict – such as Benjamin Netanyahu of Israel and Muhammed bin Salman of Saudi Arabia. 

This is not just a network of dictators – autocratic-style leaders of democratic countries have been welcomed to the club. In this system, strongmen openly admire each other, revel in their disdain for liberalism and human rights, and share advice and inspiration. 

This contrasts with western European leaders who fail to build such iron-clad bonds.

Each chapter is peppered with anecdotes about Rachman’s first-hand impressions of some of these leaders and other notables in positions of power gained from his decades as a foreign correspondent and analyst. His colourful commentary complements his understanding of how they operate. 

A common theme throughout is that the strongman’s appeal appears as a breath of fresh air for democracy, liberalism or peace. They are often labelled as anti-elitist and men of the people. This honeymoon period ends when each leader shows their true colours: attacking political opponents, sometimes in ruthless purges, disregarding the rule of law, weakening the courts and vilifying or controlling the media. 

A well-placed quote from Recep Erdogan sums this up: ‘Democracy is like a tram you ride until you arrive at your destination.’

Genuine public support exists for these manoeuvres. Dislocation from unmanaged globalization and economic crises has created an audience for political entrepreneurs. Strongman leaders have earned the distinction of being relatable and telling it like it is, despite many being considered to be liars and often filthy rich. 

Their ability to tap into people’s fears of the West, crime, immigrants or other ethnic and religious groups has helped gain them a fiercely loyal following. According to Rachman, strongman politics is linked to fear that a majority group that was once dominant is being threatened – something leaders such as Donald Trump have astutely tapped into.

Unlike some of the kleptocratic regimes of the 1970s and 1980s that were the embodiment of venal opportunists – think of Ferdinand Marcos of the Philippines, Mobutu of the Democratic Republic of the Congo and Jean-Claude Duvalier of Haiti – the strongmen of today have been inspired by the ideology of hyper-nationalism and anti-liberalism. 

Rachman links strongmen to the work of Carl Schmitt, a Nazi Party member, who was a vociferous critic of parliamentary democracy and cosmopolitanism, while touting the importance of illiberal norms to exercise power. Rachman argues that we are in a war of ideas, with liberalism under attack. He hones in on the perennial target George Soros, and how his support for liberal democracy has garnered the unwanted attention from the world’s right-wing ideologues and strongmen.

Social media has been usurped by these leaders and their regimes to forge closer, direct relationships with their supporters, to churn out fake news and create dangerous echo chambers. They are snake oil salesmen, making huge promises but offering very little in practice. They are never as they initially appear, and their images are carefully crafted.

Another theme emerges on the career pathway. Many served as a mayor of a cosmopolitan city. An interesting chapter on Johnson explains how he comes across like a relatable ‘good chap’, being able to handle embarrassing photo-ops. He was also a devoted Europhile, attended Eton and Oxford, and championed multi-culturalism as Mayor of London. Always the opportunist, Johnson had few qualms about campaigning for Brexit, and then later breaking the law to make it happen.

Yet there are some gaps in Rachman’s analysis.

It is never made clear why leaders such as Abdel Fattah el-Sisi of Egypt, Nicolás Maduro of Venezuela and Kim Jong-un of North Korea are largely missing, or a number of other strongman dictators in sub-Saharan Africa. 

Though there is a chapter devoted to Abiy Ahmed of Ethiopia, along with a few paragraphs devoted to Paul Kagame of Rwanda, Meles Zenawi also of Ethiopia, Emmerson Mnangagwa of Zimbabwe and Jacob Zuma of South Africa, the chapter on African strongmen does not acknowledge that this is the only continent where the regional trend is not as depressing. 

Rachman only occasionally engages with data on dictatorships to verify some of the patterns that he explores in the book. And his work would benefit from an examination of the institutional factors that may explain the rise of strongman politics, such as the pre-existing weakness of parties, parliaments and courts. 

Nor does he go in depth into how strongmen interact with their institutions and what the implications of this brand of politics are for conflict and development. The failures of strongmen to address Covid-19 are mentioned, but it is never explained why they may be so poorly equipped to govern. 

So, is democracy dead? Though Rachman is largely pessimistic, he acknowledges that politics tends to go in waves. There is little advice about how the West can expedite the end of this particular wave. 

The one positive Rachman offers is that strongman rule cannot deal with succession. This is largely true, though handovers have taken place, such as with the Kim dynasty. 

But there are definitely more questions raised than answers provided. What is left after strongmen are no longer in power? What must democracies do to undermine strongmen or prevent their rise? Where will the next strongman appear? 

Rachman’s book doesn’t provide these answers, but he does offer an interesting overview of the leaders dominating the headlines.
 

Review: Rediscovering Milan Kundera’s European tragedy The World Today mhiggins.drupal 28 March 2023

The Czech writer’s 40-year-old essay on the roots of Russia’s empire-building, ‘A Kidnapped West’, reads all too presciently, writes Stefan Auer.

A Kidnapped West: The Tragedy of Central Europe
Milan Kundera, Faber, £10

‘In November 1956, the director of the Hungarian News Agency, shortly before his office was flattened by artillery fire, sent a telex to the entire world with a desperate message announcing that the Russian attack against Budapest had begun. The dispatch ended with these words: “We are going to die for Hungary and for Europe.”’ Thus, Milan Kundera began his 1983 essay for the French journal Le Débat, reflecting on the 1956 Hungarian Uprising.

A seminal essay

The Czech author might well have written a near-identical passage about the fraught hours immediately after Russia’s invasion of Ukraine in 2022. In the event, Russian tanks failed to occupy Kyiv, unlike Budapest in 1956. Nevertheless, Faber has chosen this moment, 40 years later, to republish Kundera’s seminal essay on Europe and Russian aggression in its original translation for the New York Review of Books by Edmund White. How salient are its observations today?

The essay’s original French title, ‘Un Occident kidnappé ou la tragédie de l’Europe centrale’ (The Kidnapped West, or the Tragedy of Central Europe), described the fate of Hungary, Czechoslovakia in 1968 and, to an extent, Poland in 1980-81 at the hands of the Soviet Union. Owing to the Cold War division of Europe, the countries of Central Europe were denied their true destiny, Kundera thought, to be an integral part of the liberal, democratic West. Kundera himself fled Czechoslovakia for France in 1975.

The author of The Unbearable Lightness of Being might no longer be as well-known as he was at the height of his fame in the 1980s, but his novels and essays still deserve attention. So, it is pleasing to see Kundera’s masterpiece republished, even as it is awful to witness the enduring relevance of the questions it raises.

What did the Hungarian journalist mean when he declared his willingness to die for Europe, Kundera asked? That ‘Russians, in attacking Hungary, were attacking Europe itself. He was ready to die so that Hungary might remain Hungary and European’. The journalist did indeed die in the uprising.

It is a line that President Volodymyr Zelenskyy and his supporters abroad have echoed time and again: that Ukrainian soldiers are not just dying for their country, they are dying for Europe at large.

The ‘tragedy’ in Kundera’s essay was that the West didn’t care. ‘Europe hasn’t noticed the disappearance of its cultural home,’ Kundera wrote, ‘because Europe no longer perceives its unity as a cultural unity.’

In other words, as the cultural sphere in Central Europe continued to defy the political restrictions imposed by the Soviet empire, it embodied the western values of freedom and democracy more than the West itself did. The extent to which this analysis remains relevant today will prove decisive for Europe’s future.

As timely as ever

Kundera’s essay is as timely as ever but in ways that both vindicate and challenge his key arguments. His suspicion of Russia has been validated. His frustration about the indifference of the West less so. But the true tragedy of Ukraine would be if the West has not changed sufficiently. So far, the West appears to be doing enough to enable Ukraine to defend itself, but not enough to defeat the aggressor.

Faber has made an excellent decision in combining The Tragedy of Central Europe with a lesser-known text by Kundera: his 1967 speech to the Czech Writers’ Congress given the year before the ill-fated Prague Spring. In it, Kundera addressed what was to become a lifelong preoccupation: the fate of small nations. ‘For Czechs’, Kundera wrote, ‘nothing has ever constituted an indisputable possession – neither their language nor their belonging to Europe.’

Rather than reflecting the size of its territory or population, a small nation ‘is one whose very existence can be put in question at any moment; a small nation can disappear, and it knows it.’ In this way Ukraine, Europe’s largest country, apart from Russia, is fighting to avoid the fate of Kundera’s ‘small nation’.

Historically, the ‘small’ nations of Central Europe were threatened by both Germany and Russia. But after the Second World War, the threat was from the Soviet Union, which for Kundera was indistinguishable from Russia (tacitly including Ukraine). In its expansiveness, Russia was the opposite of Central Europe. While the latter was based on the principle of ‘the greatest variety within the smallest space’, the former represented ‘the smallest variety within the greatest space’.

In this sense, authoritarian communism was the fulfilment of Russian history, Kundera argued, writing that ‘Russian communism vigorously reawakened Russia’s old anti-western obsessions and turned it brutally against Europe’. Vladimir Putin’s Russia appears to build on these same pernicious impulses.

Kundera was widely criticized for observations in his essay that smack of civilizational racism (including by me) describing Russians as fundamentally different from us: ‘Russia knows another (greater) dimension of disaster, another image of space (a space so immense that entire nations are swallowed up in it), another sense of time (slow and patient), another way of laughing, living, and dying’.

This study evaluates the diagnostic utility of PET/MRI for primary, locoregional, and nodal head and neck squamous cell carcinoma (HNSCC) through systematic review and metaanalysis. Methods: A systematic search was conducted using PubMed and Scopus to identify studies on the diagnostic accuracy of PET/MRI for HNSCC. The search included specific terms and excluded nonhybrid PET/MRI studies, and those with a sample size of fewer than 10 patients were excluded. Results: In total, 15 studies encompassing 638 patients were found addressing the diagnostic test accuracy for PET/MRI within the chosen subject domain. Squamous cell carcinoma of the nasopharynx was the most observed HNSCC subtype (n = 198). The metaanalysis included 12 studies, with pooled sensitivity and specificity values of 93% and 95% per patient for primary disease evaluation, 93% and 96% for locoregional evaluation, and 89% and 98% per lesion for nodal disease detection, respectively. An examination of a subset of studies comparing PET/MRI against PET/CT or MRI alone for evaluating nodal and locoregional HNSCC found that PET/MRI may offer slightly higher accuracy than other modalities. However, this difference was not statistically significant. Conclusion: PET/MRI has excellent potential for identifying primary, locoregional, and nodal HNSCC.

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