Farish Ahmad Noor is a Malaysian historian who is currently a senior fellow at Nanyang Technological University in Singapore. The document discusses his background and academic credentials. It then summarizes his research interests, which include the politics of history writing and marginalized aspects of Malaysian history. It provides an excerpt from one of his writings that revisits the Taj-us Salatin, a 1603 text by Buchara al-Jauhari that discusses the duties and responsibilities of rulers from an Islamic perspective, highlighting checks and balances on a ruler's power. Noor argues this work established parameters for good governance in Islamic terms and emphasized the role of advisors in ensuring a just ruler.
This document provides an overview and introduction to the history of political thought and political theory. It discusses key concepts such as how history studies past human events through documentation, and how political theory categorizes social thought. The objectives are to orient students to important concepts and personalities in political philosophy and relate the field to actual politics. It examines perspectives on the nature and scope of political philosophy from historians like Cicero and Carr, and theorists like Collingwood and Curtis on how political philosophy reflects on the best political order through empirical analysis and historical context.
I. International Relation between two Wars
Russian Revolution, Fascism, League of Nations, Second World War
II. Cold War
Decolonization in Asia and Africa.
Rise of United States and Soviet Union,
Era of Tight Bipolarity, Détente and Loose Bipolarity, Revival of Cold War
III. Post Cold War
End of History, Clash of Civilization, Terrorism, Globalization, unipolarity New
world Order
IV. International and Regional Organizations
League of Nation, United Nations, Regional Organizations, EU, ASEAN, NAFTA,
SAARC, SCO, OIC, ECO, WTO.
Reforms in the United Nations, World Bank and the IMF
V. Foreign Policy of Selected Countries
USA, Russia, China, UK, India, Pakistan and EU
VI. South Asia
Peace-making and Peace-Building in South Asia: Analytical overview of peace
processes between/among the states of South Asia especially between India and
Pakistan.
India and Pakistan: Overview of agreements and accords, Indus Water Treaty;
Composite Dialogue; Sir Creek & Siachen border, Visa and People to people
contact; Trade; and Role of civil society
Afghanistan: Cold war theatre; Soviet Invasion Mujahedeen; Geneva Accord; Post
Cold War situation---Rise of Taliban, AL-Qeada & 9/11; Operation Enduring
Freedom; The Bonn Process- Withdrawal
95
Revised Scheme and Syllabus for CSS Competitive Examination-2016
VII. Weapons of Mass Destruction
Proliferation of Nuclear Weapons
Nuclear Weapon States- Programs and Postures: Indian-Pakistan Nuclear
Doctrines
Nuclear Non –Proliferation Regime: International Atomic Energy Agency, Nuclear
Non- proliferation Treaty; Nuclear Supplier Group; Partial Test Ban Treaty;
Comprehensive Test Ban Treaty; Fissile Material Cut-off Treaty
Challenges of Non-Proliferation, Nuclear Civil Deal Regime
The Missile Defence Systems and their impact on global strategic environment
Militarization and Weaponization of Space.
VIII. Contemporary Issues
Indian Ocean and PACIFIC Ocean; Great Powers Moves and hegemony
Kashmir Issue
Palestine Issue
Unit 5 Comparative methods and ApproachesYash Agarwal
The passage provides an overview of the political economy approach to studying comparative politics. It discusses how the concept of political economy has evolved over time from Aristotle to modern theorists. Political economy refers to understanding economics and politics as interconnected rather than separate domains, and how this relationship manifests itself. The passage outlines some of the major theories that have utilized the political economy approach, including modernization theory, dependency theory, and world systems analysis. It provides context on how political economy emerged as a framework for examining relationships between countries and explaining social and political phenomena.
Public administration : Review of some critical papersMd Masum Billah
This article discusses governance and public administration in the age of globalization. It argues that politics and administration are intertwined, contrary to early theories that separated them. Globalization has increased the influence of international organizations on domestic governance in developing countries. While domestic policy traditionally considered organizational and national policies, it now must also consider international policies formulated by regional and global organizations. These organizations influence domestic governance through various means like workshops and publications, even if domestic policy does not directly engage with international affairs. The process of globalization has accelerated due to factors like increased economic interdependence and growth of international organizations, making governance a global issue rather than limited to individual nation states.
Contribution of Kautilya , Confucius, Ibn Khaldun and Max Weber on State , Ad...Ahasan Uddin Bhuiyan
Kautilya looked at the country like a person surrounded by problems. He worked at the total annihilation of problems by the roots. His foresight and wide knowledge coupled with politics of expediency founded the mighty Mauryan Empire in India. He was a great laureate of economics with a glittering intellect to perceive the intricate dynamics of the various economic activities and principles.
Confucius sought to explain the decay of society in terms of the deterioration of morals. Confucian society was necessarily bureaucratic and hierarchical, with the state being stronger than civil society.
Ibn Khaldun discussed a variety of topics like History and Historiography. His theory about Asbyiah (group feeling and solidarity ) and the role that it plays in Bedouin societies is insightful. His theories of the science of Umran (sociology) are all pearls of wisdom. His Introduction is his greatest legacy that he left for all of humanity and the generations to come .
While Max Weber, a German social scientist, who had contributed regarding the formulation of “liberal imperialism” in 1895. Weber created a methodology and a body of literature dealing with the sociology of religion, political parties, and the economy, as well as studies of formal organizations, small-group behaviour, and the philosophy of history. His work continues to stimulate scholarship.
This assignment contains their biography , their contributions in brief , relationship of their contributions with modern state , administration and governance process and the contrast of those features with modern ones .
Comparative Methods In Social Sciences, Lecture 1jdubrow2000
This document discusses comparative methods in social sciences and comparative sociology. It defines comparative methods as comparing "something" through space and/or time. Comparative sociology addresses problems inherent in cross-national and/or historical studies. Key topics covered include defining units of observation like nations, states, countries and societies; different approaches to comparative research; and traditions in comparative sociology from thinkers like Marx, Weber and Durkheim.
This document provides an overview of comparative methods in social sciences. It discusses key concepts like units of observation, comparative sociology as a sub-discipline, and approaches to comparative research. Comparative research aims to test hypotheses about relationships between variables across space and time. Nations, states, countries, and societies are common units of analysis. Approaches can examine relationships at macro and micro levels within and across countries. The document also reviews traditions in comparative sociology from Marx, Weber, and Durkheim.
This document provides an overview and introduction to the history of political thought and political theory. It discusses key concepts such as how history studies past human events through documentation, and how political theory categorizes social thought. The objectives are to orient students to important concepts and personalities in political philosophy and relate the field to actual politics. It examines perspectives on the nature and scope of political philosophy from historians like Cicero and Carr, and theorists like Collingwood and Curtis on how political philosophy reflects on the best political order through empirical analysis and historical context.
I. International Relation between two Wars
Russian Revolution, Fascism, League of Nations, Second World War
II. Cold War
Decolonization in Asia and Africa.
Rise of United States and Soviet Union,
Era of Tight Bipolarity, Détente and Loose Bipolarity, Revival of Cold War
III. Post Cold War
End of History, Clash of Civilization, Terrorism, Globalization, unipolarity New
world Order
IV. International and Regional Organizations
League of Nation, United Nations, Regional Organizations, EU, ASEAN, NAFTA,
SAARC, SCO, OIC, ECO, WTO.
Reforms in the United Nations, World Bank and the IMF
V. Foreign Policy of Selected Countries
USA, Russia, China, UK, India, Pakistan and EU
VI. South Asia
Peace-making and Peace-Building in South Asia: Analytical overview of peace
processes between/among the states of South Asia especially between India and
Pakistan.
India and Pakistan: Overview of agreements and accords, Indus Water Treaty;
Composite Dialogue; Sir Creek & Siachen border, Visa and People to people
contact; Trade; and Role of civil society
Afghanistan: Cold war theatre; Soviet Invasion Mujahedeen; Geneva Accord; Post
Cold War situation---Rise of Taliban, AL-Qeada & 9/11; Operation Enduring
Freedom; The Bonn Process- Withdrawal
95
Revised Scheme and Syllabus for CSS Competitive Examination-2016
VII. Weapons of Mass Destruction
Proliferation of Nuclear Weapons
Nuclear Weapon States- Programs and Postures: Indian-Pakistan Nuclear
Doctrines
Nuclear Non –Proliferation Regime: International Atomic Energy Agency, Nuclear
Non- proliferation Treaty; Nuclear Supplier Group; Partial Test Ban Treaty;
Comprehensive Test Ban Treaty; Fissile Material Cut-off Treaty
Challenges of Non-Proliferation, Nuclear Civil Deal Regime
The Missile Defence Systems and their impact on global strategic environment
Militarization and Weaponization of Space.
VIII. Contemporary Issues
Indian Ocean and PACIFIC Ocean; Great Powers Moves and hegemony
Kashmir Issue
Palestine Issue
Unit 5 Comparative methods and ApproachesYash Agarwal
The passage provides an overview of the political economy approach to studying comparative politics. It discusses how the concept of political economy has evolved over time from Aristotle to modern theorists. Political economy refers to understanding economics and politics as interconnected rather than separate domains, and how this relationship manifests itself. The passage outlines some of the major theories that have utilized the political economy approach, including modernization theory, dependency theory, and world systems analysis. It provides context on how political economy emerged as a framework for examining relationships between countries and explaining social and political phenomena.
Public administration : Review of some critical papersMd Masum Billah
This article discusses governance and public administration in the age of globalization. It argues that politics and administration are intertwined, contrary to early theories that separated them. Globalization has increased the influence of international organizations on domestic governance in developing countries. While domestic policy traditionally considered organizational and national policies, it now must also consider international policies formulated by regional and global organizations. These organizations influence domestic governance through various means like workshops and publications, even if domestic policy does not directly engage with international affairs. The process of globalization has accelerated due to factors like increased economic interdependence and growth of international organizations, making governance a global issue rather than limited to individual nation states.
Contribution of Kautilya , Confucius, Ibn Khaldun and Max Weber on State , Ad...Ahasan Uddin Bhuiyan
Kautilya looked at the country like a person surrounded by problems. He worked at the total annihilation of problems by the roots. His foresight and wide knowledge coupled with politics of expediency founded the mighty Mauryan Empire in India. He was a great laureate of economics with a glittering intellect to perceive the intricate dynamics of the various economic activities and principles.
Confucius sought to explain the decay of society in terms of the deterioration of morals. Confucian society was necessarily bureaucratic and hierarchical, with the state being stronger than civil society.
Ibn Khaldun discussed a variety of topics like History and Historiography. His theory about Asbyiah (group feeling and solidarity ) and the role that it plays in Bedouin societies is insightful. His theories of the science of Umran (sociology) are all pearls of wisdom. His Introduction is his greatest legacy that he left for all of humanity and the generations to come .
While Max Weber, a German social scientist, who had contributed regarding the formulation of “liberal imperialism” in 1895. Weber created a methodology and a body of literature dealing with the sociology of religion, political parties, and the economy, as well as studies of formal organizations, small-group behaviour, and the philosophy of history. His work continues to stimulate scholarship.
This assignment contains their biography , their contributions in brief , relationship of their contributions with modern state , administration and governance process and the contrast of those features with modern ones .
Comparative Methods In Social Sciences, Lecture 1jdubrow2000
This document discusses comparative methods in social sciences and comparative sociology. It defines comparative methods as comparing "something" through space and/or time. Comparative sociology addresses problems inherent in cross-national and/or historical studies. Key topics covered include defining units of observation like nations, states, countries and societies; different approaches to comparative research; and traditions in comparative sociology from thinkers like Marx, Weber and Durkheim.
This document provides an overview of comparative methods in social sciences. It discusses key concepts like units of observation, comparative sociology as a sub-discipline, and approaches to comparative research. Comparative research aims to test hypotheses about relationships between variables across space and time. Nations, states, countries, and societies are common units of analysis. Approaches can examine relationships at macro and micro levels within and across countries. The document also reviews traditions in comparative sociology from Marx, Weber, and Durkheim.
Unit 1 significance of western political thoughtYash Agarwal
Western political thought developed in historical context. Political philosophers responded to the political realities of their times and drew from history in developing their ideas. Understanding political thought requires examining the historical context, as a philosopher's ideas cannot be separated from the times and environment in which they were developed. Political thought obtains data from politics and aims to understand political concepts and issues at a general level, seeking permanent solutions to problems confronting politics.
This document provides an overview of Orientalism and discusses some key issues related to it. It begins by defining Orientalism and noting that it often led to misunderstandings due to differences in cultural and epistemic contexts between the West and East. It then discusses three periods of Western activity in the East - the Crusades from 1095-1291, the period from 1507 to the end of World War II, and the post-Cold War era. The document also contrasts traditional Orientalism, which served colonial interests, with modified neo-Orientalism and notes differences in their perspectives. Finally, it acknowledges the West's intellectual capabilities but notes Orientalism was not without assumptions of Western superiority that could motivate dominance over others
This document provides an overview of Machiavelli and his political thought. It discusses that Machiavelli was influenced by the political situation in Italy during his time, which was complex with many independent city-states. His two most influential works analyze strong monarchies and republics. Machiavelli viewed politics from the perspective of the ruler rather than ruled, and believed the interests of the state superseded individual interests or morality. His writings emphasized preserving and increasing political power through any means necessary.
This document summarizes a research paper on the politics of Jamaat-e-Islami Pakistan (JI), a major Islamic political party, in the era of neoliberal globalization. It discusses how JI has responded to opportunities created by economic liberalization and the expansion of private media and markets. The research analyzes JI's public statements and its 1997 electoral manifesto to show that, unlike stereotypes suggest, JI does not seek a "radical revolution" or a return to the "Stone Age" and has embraced a variety of issues beyond strict religious topics. It finds JI participating pragmatically in the political process rather than aiming to impose a totalitarian Islamic state.
This course focuses on social movements for change in the Middle East, including the Arab Spring uprisings. The course will examine the history and theories behind these movements, with particular attention to the role of Islam. Students will analyze groups ranging from secular to Islamist, and consider the relationship between these movements and democracy. Assignments include class participation, a group project and presentation, and an individual research paper. The goal is for students to develop a nuanced understanding of social movements in the region within their historical and global contexts.
Deconstructing the “Arab Spring”: A Constrcutivist AnalysisAbdeslam Badre, PhD
This paper aims to provide an alternative analysis of the Arab Spring revolutions through a constructivist lens. It examines the historical and political contexts that fueled public uprisings in the Middle East and North Africa region. Additionally, it discusses how neighboring powers like Qatar, Saudi Arabia, Turkey, and Iran are seeking to influence outcomes and shape the future sociopolitical and geopolitical landscape of the region based on their own political agendas and religious orientations. While the consequences cannot be predicted, the paper argues that regional involvement will play a key role in determining how the situation in the Middle East unfolds.
Political science is the study of politics, governments, public policies and political processes. It examines how people govern themselves and the consequences of different political processes. Political scientists serve as researchers and academics to understand power dynamics, policymaking, and the interactions between governments and societies. The nature and scope of political science can be understood through different approaches like traditional, philosophical, institutional, behavioral, developmental and by examining political systems. While political science draws from the scientific method, politics involves human behaviors that are complex and not easily studied through experiments.
What the 2014 Scottish Referendum Can Reveal About State Development (Introdu...nicacho04
This document provides an overview of a final term essay examining the 2014 Scottish referendum on independence and what it reveals about state development and institutional arrangements. The essay will introduce a "Golden Institutional Balance" model to explain historical variations in community sizes and arrangements. It reviews literature on national self-determination and optimal state size. It also discusses Lenin's views on imperialism and the right of self-determination to provide historical context. The essay aims to use this framework to analyze arguments around Scottish independence and provide insights for policymakers.
This document examines the emergence of political subjectivity and the ability for individual political judgment. It explores this topic from both a historical and philosophical perspective. Historically, the document focuses on 17th-18th century Europe during the Bourgeois Revolutions when new ideas of public order and human self-description emerged. Philosophically, the document analyzes Kant's concept of reflective judgment to identify the "organ of political reason." It develops a concept of political judgment by combining Kantian ideas of aesthetics, teleology, and different types of judgments. The result is a framework for political subjectivity defined by the unity of reflective individual judgments within an imagined public space, and fundamental concepts of individuality, order, justice
While traditional Judaism rejected Zionism, some Christian theologians had previously developed the idea of Jews returning to the Holy Land, explaining why Zionism became connected with evangelical Christian beliefs over time. This sacralization process transformed the initially secular Zionist project and Evangelical support must be considered when analyzing Israel's role in the Middle East and policymaking in countries where evangelicals have influence. Traditional Judaism continues to reject Zionism whereas Christian Zionism remains an important factor in relations between Israel and some nations.
Al-Mawardi was an influential 11th century Islamic scholar who served as Chief Justice in Baghdad and authored seminal works on political science and governance. He formulated principles for political systems and the duties of caliphs, ministers and governments. Al-Mawardi is particularly known for his books "Al-Ahkam al-Sultania" and "Qanun al-Wazarah" which discuss guidelines for leadership selection and the relationship between rulers and citizens.
This document provides an introduction to comparative politics. It discusses what comparative politics is, what it studies, and its main approaches. Comparative politics aims to describe, explain, and predict outcomes by comparing political systems, institutions, actors, and processes across countries. It examines similarities and differences at the national, sub-national, and supranational levels. The document also outlines the evolution of the field from its traditional focus on institutions to the behavioral revolution examining public attitudes, and more recent returns to institutional analysis.
This document provides an overview of a comparative politics course on Hong Kong programs. It includes:
1) Details of the course such as title, dates, instructor contact information, and topics to be covered in the first two lectures.
2) Summaries of the key concepts and approaches that will be discussed, including functionalism, structuralism, and the historical approach taken by the course.
3) An outline of the general theoretical framework that will guide comparisons between countries, focusing on how domestic politics are shaped by global context, interests, identities, and institutions.
David Easton's Concept of Decline of Political TheoryRima Doot
David Easton argued that political theory was in decline for several reasons:
1) Historicism - Theorists were too focused on history and past events rather than analyzing current issues and how to address problems. They lacked a positive or creative outlook.
2) Moral relativism - Theorists took a relativistic view and did not attempt to determine absolute truths. They accepted prevailing ideas without critique.
3) Hyper-factualism - Theories were based too heavily on facts without a strong theoretical foundation. Theorists focused only on easily researchable problems rather than developing new perspectives.
4) Positivism - New political ideologies in the 19th-20th century took the
Millennium and Charisma among Pathans by Akbar S Ahmed.pdfccccccccdddddd
This document provides a summary of a book titled "Millennium and Charisma among Pathans" by Akbar S. Ahmed. It discusses the emergence of political leadership among the Swat Pathans of northern Pakistan. The author argues that previous studies have not fully examined how partially centralized religious authority developed in Swat. He aims to complement previous work by exploring the role of Sufi orders, Islamic revivalism, and the establishment of the State of Swat in the 19th century. The foreword praises the work for broadening understanding of Swat's transformation from a decentralized society to a locally centralized Muslim state and then incorporation into Pakistan.
Traditional And Modern Approaches of Political ScienceSaira Randhawa
The document discusses traditional and modern approaches to studying political science. The traditional approaches, which were prevalent until World War 2, took a normative approach and focused on describing political structures and institutions. The modern approaches emerged as a reaction and aim to study politics scientifically using empirical data and interdisciplinary methods. Specifically, the behavioralism approach examines uniformities in political behavior, while post-behavioralism believes scientific tools should be used to solve societal problems.
The document summarizes the historical development of comparative politics as a field of study from the 1950s to the present. It discusses key approaches that emerged during different time periods like behavioralism in the 1950s and developmentalism in the 1960s. It also reviews influential scholars and their works critiquing past approaches and calling for new directions like greater incorporation of theory and mixed qualitative/quantitative methods. The field has become more diverse and complex with opportunities for deeper analysis within countries and across disciplines.
History is considered the "queen" or "mother" of social sciences, as it predates other social sciences in schools. It is the basis for subjects in the humanities and social sciences. There is no universally agreed definition of history, as it has been defined in different ways by various scholars to describe the study of people over time, events, ideas, or the progress of human civilization through the ages. The study of history aims to develop critical thinking skills in students and help them understand the relationship between past, present and future.
This paper examines how ancient Greek and Hellenistic notions of political ethics were incorporated into Christian thought through the works of St. Paul, Augustine, and Aquinas. These three figures advanced a doctrine of Jesus' universal message while adapting to historical contexts. They developed a distinctively Christian ethico-political philosophy with universal applications that still resonates today. Specifically, Pauline cosmopolitanism established legitimacy as the main criterion for governance and allegiance. The moral imperative to love one's neighbor has social and political implications for Christians seeking just contexts, addressed by Augustine and Aquinas' views on law and its capacity to further human good.
This document summarizes a letter written to Hee Yit Fong, a former Malaysian politician, expressing disappointment in her recent actions. The letter writer recalls Fong's past accomplishments and support from her community. However, the writer is upset that Fong recently criticized the current government and opposition party, damaging her reputation among the people she once served. The writer believes Fong had a promising future but may have ruined it due to recent choices.
This document summarizes a letter written to Hee Yit Fong, a former Malaysian politician, expressing disappointment and questioning her recent actions. The letter writer recalls Fong's past accomplishments and support from her community. However, the writer is upset that Fong now seems to work against the interests of the people and government. The letter urges Fong to reconsider her choices and return to serving her community.
Unit 1 significance of western political thoughtYash Agarwal
Western political thought developed in historical context. Political philosophers responded to the political realities of their times and drew from history in developing their ideas. Understanding political thought requires examining the historical context, as a philosopher's ideas cannot be separated from the times and environment in which they were developed. Political thought obtains data from politics and aims to understand political concepts and issues at a general level, seeking permanent solutions to problems confronting politics.
This document provides an overview of Orientalism and discusses some key issues related to it. It begins by defining Orientalism and noting that it often led to misunderstandings due to differences in cultural and epistemic contexts between the West and East. It then discusses three periods of Western activity in the East - the Crusades from 1095-1291, the period from 1507 to the end of World War II, and the post-Cold War era. The document also contrasts traditional Orientalism, which served colonial interests, with modified neo-Orientalism and notes differences in their perspectives. Finally, it acknowledges the West's intellectual capabilities but notes Orientalism was not without assumptions of Western superiority that could motivate dominance over others
This document provides an overview of Machiavelli and his political thought. It discusses that Machiavelli was influenced by the political situation in Italy during his time, which was complex with many independent city-states. His two most influential works analyze strong monarchies and republics. Machiavelli viewed politics from the perspective of the ruler rather than ruled, and believed the interests of the state superseded individual interests or morality. His writings emphasized preserving and increasing political power through any means necessary.
This document summarizes a research paper on the politics of Jamaat-e-Islami Pakistan (JI), a major Islamic political party, in the era of neoliberal globalization. It discusses how JI has responded to opportunities created by economic liberalization and the expansion of private media and markets. The research analyzes JI's public statements and its 1997 electoral manifesto to show that, unlike stereotypes suggest, JI does not seek a "radical revolution" or a return to the "Stone Age" and has embraced a variety of issues beyond strict religious topics. It finds JI participating pragmatically in the political process rather than aiming to impose a totalitarian Islamic state.
This course focuses on social movements for change in the Middle East, including the Arab Spring uprisings. The course will examine the history and theories behind these movements, with particular attention to the role of Islam. Students will analyze groups ranging from secular to Islamist, and consider the relationship between these movements and democracy. Assignments include class participation, a group project and presentation, and an individual research paper. The goal is for students to develop a nuanced understanding of social movements in the region within their historical and global contexts.
Deconstructing the “Arab Spring”: A Constrcutivist AnalysisAbdeslam Badre, PhD
This paper aims to provide an alternative analysis of the Arab Spring revolutions through a constructivist lens. It examines the historical and political contexts that fueled public uprisings in the Middle East and North Africa region. Additionally, it discusses how neighboring powers like Qatar, Saudi Arabia, Turkey, and Iran are seeking to influence outcomes and shape the future sociopolitical and geopolitical landscape of the region based on their own political agendas and religious orientations. While the consequences cannot be predicted, the paper argues that regional involvement will play a key role in determining how the situation in the Middle East unfolds.
Political science is the study of politics, governments, public policies and political processes. It examines how people govern themselves and the consequences of different political processes. Political scientists serve as researchers and academics to understand power dynamics, policymaking, and the interactions between governments and societies. The nature and scope of political science can be understood through different approaches like traditional, philosophical, institutional, behavioral, developmental and by examining political systems. While political science draws from the scientific method, politics involves human behaviors that are complex and not easily studied through experiments.
What the 2014 Scottish Referendum Can Reveal About State Development (Introdu...nicacho04
This document provides an overview of a final term essay examining the 2014 Scottish referendum on independence and what it reveals about state development and institutional arrangements. The essay will introduce a "Golden Institutional Balance" model to explain historical variations in community sizes and arrangements. It reviews literature on national self-determination and optimal state size. It also discusses Lenin's views on imperialism and the right of self-determination to provide historical context. The essay aims to use this framework to analyze arguments around Scottish independence and provide insights for policymakers.
This document examines the emergence of political subjectivity and the ability for individual political judgment. It explores this topic from both a historical and philosophical perspective. Historically, the document focuses on 17th-18th century Europe during the Bourgeois Revolutions when new ideas of public order and human self-description emerged. Philosophically, the document analyzes Kant's concept of reflective judgment to identify the "organ of political reason." It develops a concept of political judgment by combining Kantian ideas of aesthetics, teleology, and different types of judgments. The result is a framework for political subjectivity defined by the unity of reflective individual judgments within an imagined public space, and fundamental concepts of individuality, order, justice
While traditional Judaism rejected Zionism, some Christian theologians had previously developed the idea of Jews returning to the Holy Land, explaining why Zionism became connected with evangelical Christian beliefs over time. This sacralization process transformed the initially secular Zionist project and Evangelical support must be considered when analyzing Israel's role in the Middle East and policymaking in countries where evangelicals have influence. Traditional Judaism continues to reject Zionism whereas Christian Zionism remains an important factor in relations between Israel and some nations.
Al-Mawardi was an influential 11th century Islamic scholar who served as Chief Justice in Baghdad and authored seminal works on political science and governance. He formulated principles for political systems and the duties of caliphs, ministers and governments. Al-Mawardi is particularly known for his books "Al-Ahkam al-Sultania" and "Qanun al-Wazarah" which discuss guidelines for leadership selection and the relationship between rulers and citizens.
This document provides an introduction to comparative politics. It discusses what comparative politics is, what it studies, and its main approaches. Comparative politics aims to describe, explain, and predict outcomes by comparing political systems, institutions, actors, and processes across countries. It examines similarities and differences at the national, sub-national, and supranational levels. The document also outlines the evolution of the field from its traditional focus on institutions to the behavioral revolution examining public attitudes, and more recent returns to institutional analysis.
This document provides an overview of a comparative politics course on Hong Kong programs. It includes:
1) Details of the course such as title, dates, instructor contact information, and topics to be covered in the first two lectures.
2) Summaries of the key concepts and approaches that will be discussed, including functionalism, structuralism, and the historical approach taken by the course.
3) An outline of the general theoretical framework that will guide comparisons between countries, focusing on how domestic politics are shaped by global context, interests, identities, and institutions.
David Easton's Concept of Decline of Political TheoryRima Doot
David Easton argued that political theory was in decline for several reasons:
1) Historicism - Theorists were too focused on history and past events rather than analyzing current issues and how to address problems. They lacked a positive or creative outlook.
2) Moral relativism - Theorists took a relativistic view and did not attempt to determine absolute truths. They accepted prevailing ideas without critique.
3) Hyper-factualism - Theories were based too heavily on facts without a strong theoretical foundation. Theorists focused only on easily researchable problems rather than developing new perspectives.
4) Positivism - New political ideologies in the 19th-20th century took the
Millennium and Charisma among Pathans by Akbar S Ahmed.pdfccccccccdddddd
This document provides a summary of a book titled "Millennium and Charisma among Pathans" by Akbar S. Ahmed. It discusses the emergence of political leadership among the Swat Pathans of northern Pakistan. The author argues that previous studies have not fully examined how partially centralized religious authority developed in Swat. He aims to complement previous work by exploring the role of Sufi orders, Islamic revivalism, and the establishment of the State of Swat in the 19th century. The foreword praises the work for broadening understanding of Swat's transformation from a decentralized society to a locally centralized Muslim state and then incorporation into Pakistan.
Traditional And Modern Approaches of Political ScienceSaira Randhawa
The document discusses traditional and modern approaches to studying political science. The traditional approaches, which were prevalent until World War 2, took a normative approach and focused on describing political structures and institutions. The modern approaches emerged as a reaction and aim to study politics scientifically using empirical data and interdisciplinary methods. Specifically, the behavioralism approach examines uniformities in political behavior, while post-behavioralism believes scientific tools should be used to solve societal problems.
The document summarizes the historical development of comparative politics as a field of study from the 1950s to the present. It discusses key approaches that emerged during different time periods like behavioralism in the 1950s and developmentalism in the 1960s. It also reviews influential scholars and their works critiquing past approaches and calling for new directions like greater incorporation of theory and mixed qualitative/quantitative methods. The field has become more diverse and complex with opportunities for deeper analysis within countries and across disciplines.
History is considered the "queen" or "mother" of social sciences, as it predates other social sciences in schools. It is the basis for subjects in the humanities and social sciences. There is no universally agreed definition of history, as it has been defined in different ways by various scholars to describe the study of people over time, events, ideas, or the progress of human civilization through the ages. The study of history aims to develop critical thinking skills in students and help them understand the relationship between past, present and future.
This paper examines how ancient Greek and Hellenistic notions of political ethics were incorporated into Christian thought through the works of St. Paul, Augustine, and Aquinas. These three figures advanced a doctrine of Jesus' universal message while adapting to historical contexts. They developed a distinctively Christian ethico-political philosophy with universal applications that still resonates today. Specifically, Pauline cosmopolitanism established legitimacy as the main criterion for governance and allegiance. The moral imperative to love one's neighbor has social and political implications for Christians seeking just contexts, addressed by Augustine and Aquinas' views on law and its capacity to further human good.
This document summarizes a letter written to Hee Yit Fong, a former Malaysian politician, expressing disappointment in her recent actions. The letter writer recalls Fong's past accomplishments and support from her community. However, the writer is upset that Fong recently criticized the current government and opposition party, damaging her reputation among the people she once served. The writer believes Fong had a promising future but may have ruined it due to recent choices.
This document summarizes a letter written to Hee Yit Fong, a former Malaysian politician, expressing disappointment and questioning her recent actions. The letter writer recalls Fong's past accomplishments and support from her community. However, the writer is upset that Fong now seems to work against the interests of the people and government. The letter urges Fong to reconsider her choices and return to serving her community.
This document provides an overview of topics related to nuclear power generation basics and scientific literacy. It includes several episodes that cover various concepts in atomic and nuclear physics, such as quantum physics, lasers, wave-particle duality, radioactivity, nuclear stability, nuclear fission, and particle physics. Each episode contains links to activities and outlines the main aims and prior knowledge needed. The goal is to help students learn about these topics in a coherent manner through lessons and activities at various levels.
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2. http://en.wikipedia.org/wiki/Farish_A._Noor
Dr. Farish Ahmad Noor (born 15 May 1967 in Georgetown, Penang, Malaysia) is a Malaysian
political historian and is presently a Senior Fellow at the Nanyang Technological University in
Singapore and Affiliated Professor at Universitas Muhamadiyah Surakarta (Solo) and Universitas Islam
Sunan Kalijaga, Jogjakarta, Indonesia. At the NTU he is part of the research cluster on the
contemporary development of trans-national religio-political networks across South and Southeast Asia,
where he is studying the phenomenon of Muslim, Christian, Hindu and Buddhist religio-political
mobilisation in the public domain.
He was formerly attached to Zentrum Moderner Orient (Centre for Modern Oriental Studies) in Berlin,
Germany, Sciences-Po Paris, the Institute for the Study of Muslim Society (ISIMM, Ecole des haute
etudes et sciences sociale, EHESS), Paris and the International Institute for the Study of the Muslim
World (ISIM), Leiden, Netherlands.
He received his BA in Philosophy & Literature from the University of Sussex in 1989, before studying
for an MA in Philosophy at the same University in 1990, an MA in South-East Asian Studies at the
School of Oriental & Asian Studies in London, before completing his PhD at the University of Essex in
1997 in the field of governance and politics.
Dr. Noor's teaching credits include the Centre for Civilisational Dialogue, University of Malaya and the
Institute for Islamic Studies, Free University Berlin and Nanyang Technological University presently.
Farish A. Noor's research site www.othermalaysia.org articles comment upon the politics of
history-writing and the marginalised aspects of Malaysian history, and attempts to interpret, and build
bridges over the conflict between Islam and Judeo-Christian cultures. The perspectives Dr. Noor
expresses give his writing a reasoned tone, not favoring either side, but instead analyzing how the sides
fail to communicate and accept each other.
Farish has also appeared in the semi-documentary film The Big Durian, directed by Amir Muhammad
4. Blind Loyalty? Re-Reading the Taj-us Salatin of
Buchara al-Jauhari
By Farish A. Noor
As if it was not bad enough that Malaysia has been overrun by an outbreak of frogs – like a scene from
some Biblical catastrophe – we now have to stomach the spectacle of humbug heroes and demagogues
as well.
One is deeply distressed to read reports of conservative politicians
and their followers crying for revenge against those whom they
accuse of having offended the fragile sensibilities of the monarchs.
According to one such report, Umno deputy Youth chief Khairy
Jamaluddin had asked his followers, referring to Perak Menteri
Besar Datuk Seri Mohammad Nizar Jamaluddin, “In the old days,
what did we do to those who commit treason?”
The crowd replied, “Kill him!”
Khairy then said they should only ask for Nizar “to be banished”.
Not being a legal expert, I am uncertain of the gravity of the actions
of the abovementioned individual. From my own untutored perspective it appeared more like an
invitation to violence than anything else. But being a historian myself I am struck by the first part of
Khairy’s question, i.e. the phrase: “In the old days …”
The past is never simple
Now that the past has been brought up, the historian in me is compelled to respond
by first reiterating that there has never been and will never be a simple, essentialised,
linear past. The past is as complex as the present, and there are as many strains and
currents of history that have been forgotten and marginalised as there are liminal
presences that we remain unaware of.
To suggest somehow that “in the past” those who were found guilty of treason were due for severe
punishment – death, in fact, according to Khairy’s followers – is obfuscating the facts. We need to also
ask the attendant questions: Who has committed the alleged act of treason, against whom, and why?
After all, Nelson Mandela was found guilty of treason and sedition too, for he openly challenged the
authority of the racist apartheid state. Likewise the founding leaders of this nation of ours – men such as
Dr Burhanuddin al-Helmy, Ibrahim Yaakob, and Ahmad Boestaman – were likewise accused of treason
and sedition as they struggled against British colonial rule.
5. On the subject of the relationship between the Malay monarchs and their subjects however, there has
also been a lot written in the past that we ought to revisit in the present. The reason for this is that there
has been this tendency to see and understand the relations between rulers and the ruled in purely
one-sided terms favouring the rulers. Was this always the case? Was there ever a time when power
relations in Malay-Muslim society were understood and configured differently?
I think so, and to demonstrate just that I would like to revisit the writings of Imam Buchara al-Jauhari,
the scholar who pioneered what can justly be described as the beginnings of Malay-Muslim political
theory.
Historic Malay-Muslim scholarship
During the bad old days of Western
colonialism in Malaya, Western Orientalist
scholars were keen to diminish the value of
Malay-Muslim scholarship and to reduce
important works of philosophy as mere fairy
tales and fables. Not true.
There were texts written by scholars such as
the Taj-us Salatin, Mahkota Segala Raja-Raja
(1) (The Crown of Kings) of Buchara
al-Jauhari (written in 1603 in Aceh); and the
Bustan as-Salatin fi Dhikr al-Awwalin
wal-Akhirin (The Garden of Kings and the
Beginning and End of All Things) of Sheikh
Nuruddin (written in 1638). These provide
ample proof of the extent which Islamic
scholars were already beginning to consider questions relating to the spiritual covenant between God
and humankind, as well as the socio-political contract which bound ruler to subject.
These Muslim scholars were neither detached from nor indifferent to the nature of the political space
they were penetrating. Indeed, not only were they aware of the political nature of the terrain they were
operating in; their very mode of entry was itself political in terms of its strategic approach. By working
both within and against the official ideology of the feudal system, Islamic scholars such as al-Jauhari
and Sheikh Nuruddin played a crucial role indeed. Their attempt was to mould the wayward rulers into
the ideal image of the Islamic ruler as God’s vicegerent on earth and defender of the community.
Nearly half a century before Thomas Hobbes’ Leviathan would be published in England (2),
Al-Jauhari’s Taj-us Salatin (1603) was already spelling out the duties and responsibilities of the ruler
and the role of the court and the laws to restrict the king’s powers. As Taufik Abdullah notes, the
function of Islamic texts such as the Taj-us Salatin is clear: it sets out the parameters and guidelines for
good government in Islamic terms. It thus inevitably reduces the ruler to the status of God’s servant on
earth. Furthermore, it places great emphasis on the role of the pengawal raja, the raja’s advisors,
ministers and ulama to ensure that the ruler does not veer off the right path.(3)
6. What is radically different about the narrative of Al-Jauhari’s Taj-us Salatin when compared to most
pre-Islamic feudal propaganda is that it reorganises the worldview of the feudal system in an
unmistakable way. In many pro-feudal texts, loyalty is demanded and expected from the rakyat as the
right of the ruler. The Taj-us Salatin, however, demands the loyalty of all subjects to the supreme power
of omniscient and omnipotent God, thus distracting both loyalty and attention from the rajas
themselves.
The
emphasis on maintaining the ruler’s just conduct is not merely empty rhetoric or religious homily either.
Al-Jauhari devotes several chapters on instructing the courtiers, advisors and servants of the ruler as
well. In case the ruler should be in any doubt as to what kind of advisor he should seek, al-Jauhari
clearly spells out the Islamic credentials that the ruler ought to look for in his staff:
“Dalam kitab Sifat As-Salatin, hendaklah yang raja itu sentiasa rindukan sahabat akan orang yang
berpengetahuan dan orang yang berdiri pada pekerjaan ugama, dan sediakala bertanyakan daripada
mereka itu pekerjaan ugama, dan peri orang berugama, dan diingatkan segala perkataan mereka itu.” (4)
These Islamic credentials are of crucial importance. For Al-Jauhari they
serve as a safety check by ensuring that the loyalty and obedience of the
courtiers is to God before the ruler. The duties of these advisors include the
need to educate the king and to instruct future monarchs; the need to
present all information that the ruler may require in detail and without fear;
and the need to reproach the ruler if and when he or she transgresses the
law. (5) For the first time in the history of the traditional feudal universe,
the discursive territory of the ruling ideology was being opened up to new
participants. The site of political activity was extended beyond the person of the ruler himself to include
the courtiers, commanders, qadis, shiekhs and advisors of the court:
“Maka hendaklah raja yang kehendaknya mengerjakan adil dan memelihara akan beberapa orang yang
demikian perinya dan pekertinya banyak bawanya dan kurang tanmanya dan keras ugamanya
7. diserahkan raja segala orang itu dalam negeri supaya melihat mereka itu baik dan jahat negerinya, dan
mendengar khabar pekerti segala menterinya, dan mengetahui perbuatan segala hulubalang dan
hambanya, dan tahu pekerjaan rakyat negeri itu semuanya, dan disampaikan segala khabar itu kepada
raja dengan sempurnanya. Maka seharusnyalah akan segala-gala raja-raja memeliharakan berapa orang
yang demikian.” (6)
All of these demands are articulated via an Islamic ethical discourse which focuses the subjects’
attention upon their moral and political obligations primarily to God, and no longer the king solely.
Should the ruler transgress the rules that God has laid down before him, he immediately forfeits his
authority to rule (“erti-nya hilanglah daulat (raja) daripada sebab aniaya” (7)). The end result is a state
of chaos and disorder that, by a strange twist, anticipates the Hobbesian account of the state of nature in
the Leviathan that would be written half a century later.
A ruler’s place
Al-Jauhari has thus put the ruler in his place. The survival and prosperity of the realm depends upon
whether the ruler rules according to the dictates of his faith and abides by its laws, which are, of course,
the laws of God. Failure to do so leads to moral degradation, despair, and eventually, total chaos and
destruction.
While symbolic power is allowed to remain in the hand of the ruler, the true centre of attention is thus
relocated on a higher metaphysical level, beyond the reach of rakyat and rajas alike. It is clear that for
Al-Jauhari it is God, and not the ruler, who is truly supreme and that it is God’s will and
commandments that are to be obeyed and followed before the raja’s:
8. “Hendaklah segala hamba raja itu terlebih takut kepada Allah taala daripada takut akan rajanya, dan
terlebih harap akan kurnia Allah taala daripada harap akan rajanya.” (8)
A ruler’s attributes
Amidst all this, the ruler is humbled and reduced to being the mere symbolic instrument of God’s will
on earth. But even as a symbol of God’s will on earth, the ruler, for Al-Jauhari, is still required to
possess and develop certain attributes and characteristics that are the prerequisites for the office of the
leader of the community. Among these are piety, charity, fairness and truthfulness. Quoting the Kitab
Fadhail al-Muluk, Al-Jauhari warns that the absence of any of these attributes immediately robs the
ruler of his credentials:
“Sesungguhnya Allah Taala menitahkan akan adil dan ihsan. Bermula kehendak daripada adil itu
kebenaran juga dalam segala pekerjaan dan segala perkataan; dan kehendak daripada ihsan itu
kebajikan juga dalam segala pekerjaan dan perbuatan dan perkataan; dan keadaan kedua peri ini
daripada sekalian manusia baik adanya daripada segala raja-raja itu terbaik; dan tari’la-lah kedua peri
dan barang siapa daripada raja-raja yang tiada dua peri ini padanya tiada dapat dibilang raja adanya.”
(9)
Bound thus by the code of law and the demands placed upon him by the faith and his role as the leader
of the community, the raja has come to be an appendage to God. By placing the raja at the head of the
state as the leader of the community, Al-Jauhari has also placed the burden of maintaining the image of
religion on the ruler as well. Al-Jauhari affords the ruler no special privileges on account of his status as
raja. Furthermore, Al-Jauhari insists that any ruler should come under particularly heavy scrutiny as he
is meant to be the living embodiment of the law he is meant to protect. So great is the responsibility of
the ruler that Al-Jauhari doesn’t even afford him the luxury of food and sleep as he undertakes his task
of government:
“Maka harus-ah yang raja itu kurang makan dan kurang tidur dan jangan menurutkan hawa nafsu
supaya dapat mengerjakan ia pekerjaan kerajaan yang maha sukar mengadakan dengan sebenarnya.”
(10)
But such mortal rajas were also liable to fail in their tasks, and the Taj-us Salatin takes seriously the
very real possibility that any ruler may occasionally commit an indiscretion. It prescribes the
appropriate measures to remedy them without allowing for instances of divine mercy and intervention
or even the sympathy of revisionist court historians. The ruler who fails in his duties and does not care
for his subjects is told in no uncertain terms that his chances for eternal salvation are low indeed:
“Barang siapa daripada raja-raja yang tiada kasihankan rakyat itu diharamkan Allah Taala atas syurga.”
(11)
And in cases where the raja has clearly gone beyond acceptable religious norms and standards,
Al-Jauhari’s answer is clear: he is no longer the ruler of his people, but their enemy. (12) Citing the
story of Moses and his fight against the fir’aun (pharaoh) as an epic precedent befitting the status of the
royal subject he is addressing, Al-Jauhari commends the act of rebellion against any tyrannical ruler. By
9. doing so he has prescribed a formula for legitimate disobedience, while remaining faithful to the tenets
of Islam and the principles of Islamic law. For Malay-Muslim scholars like Al-Jauhari, Islam was both
a discourse of legitimisation as well as a discourse of delegitimisation whenever it needed to be.
Re-reading the Taj-us Salatin today should remind us that in “the old days” (to quote a politician
educated at Oxford) the Malay-Muslims were far more advanced in their thinking when it came to the
question of power-relations between rulers and their subjects. The image of the docile, subservient
Malay subject who is blindly loyal to his master may be of some comfort to right-wing politicians bent
on developing a cult of worship around themselves. The same image certainly helped to maintain the
racist politics of the colonial era too. But the Malays “in the old days” and today are far more intelligent
and independent minded than some of our politicians give them credit for. Having insulted their
intelligence today, try not to insult their past and history too, for heaven’s sake.
Endnotes:
(1) Taufik Abdullah has noted that the Taj-us-Salatin, written by Buchara al-Jauhari in 1603 in Aceh is
probably one of the most original Malay-Islamic texts to be found. Although eclectic in its composition,
it was an indigenous piece of work, not a translation of Arabic, Persian or Indian texts. Its influence
was felt as far as the courts of Surakarta and Yogyakarta in Java. (Abdullah, pg. 41).
(2) It must be noted that Thomas Hobbes’ Leviathan was only available in England in 1651. He began
work on the text while in exile in France in 1640-41. Al-Jauhari’s Taj-us Salatin was composed and
completed by 1603 in Aceh, North Sumatra.
(3) The very first chapter of the Taj-us Salatin already begins with the universal declaration of the
equality of mankind as creatures and representatives of God on earth. Its Islamic credentials can be
found in the way that it draws examples from Islamic and Semitic history in order to illustrate the
proper conduct of Muslim rulers. Citing the example of the prophet Muhammad as the exemplar ruler
bar none (Chapter 10), the Taj-us Salatin notes down the necessary characteristics and obligations of
the just Muslim ruler. These include the need to ensure the prosperity and livelihood of his people; to
protect his people from all manner of calamities (from poor government, abuse of power to invasions
from abroad); to ensure the stability and prosperity of the country; to protect those who cannot protect
themselves such as the poor, the disabled, widows and orphans, etc.; and to ensure that he chooses
good advisors and listens to their counsel. (Bukhair [Buchara] al-Jauhari, Taj-us Salatin [1603],
edited by Khalid Hussain, Dewan Bahasa dan Pustaka, Kuala Lumpur, 1966.)
(4) Translation: “And it is written in the Qitab Sifat As-Salatin that the ruler should always seek the
company of those who are knowledgeable, and those who are engaged in matters of religion, and he
should seek their instruction in all religious duties, and enquire about the characteristics of the pious,
and remember what is taught to him.” (pg 75)
(5) Ibid pp 71-74.
(6) Translation: “And therefore it is necessary for the ruler who wishes to rule justly to have several
advisors around him whose characteristics are their dedication, lack of greed and strength in their
10. religious devotions; and they are to be sent to all corners of the realm so that they may see all that is
good and bad about it, (and they) must relate the reports from his ministers, and know of the deeds of
his commanders as well as his servants, and know of the work of all his subjects; and all this must be
conveyed without fail. Therefore the ruler must cultivate such a reliable staff around him.”(pg 72)
(7) Translation: “This means that he (the ruler) has lost his right to sovereignty due to his cruelty.” (pg
73)
(8) Translation: “And all the servants of the king must first of all place their fear in God almighty
above all else and before their king, and they must also hope for the bounty of God almighty rather than
their king.” (Hussain, pg 150)
(9) Translation: “Verily, Allah taala has demanded (us to be) fair and charitable. For from fairness
comes truthfulness in all our deeds and all our words; and from charity comes kindness in all our
labour and all our work and all our deeds; and these two virtues are found in all of mankind though in
the ruler they are found most of all; and these two virtues, if they are not found in the ruler, then it
cannot be said that the ruler is truly a ruler at all.” (pg 67)
(10) Translation: “And therefore the ruler should eat less and sleep less, and the ruler should never
submit to his desires, so that he may be able to perform his duties of kingship which are such a great
burdensome responsibility unto him.” (pg 71)
(11) Translation: “And whichever king who fails to show pity to his subjects, Allah taala has forbidden
him from entering heaven.” (pg 70)
(12) AC Milner has noted that the in the Taj-us Salatin is the famous injunction: “Because the king is
wrong, he has turned his face from Allah, those who deviate from Allah’s law and reject the syariah are
enemies of Allah and Allah’s prophet. It is obligatory for us to treat the enemies of Allah as our
enemies.” This, in effect, is probably one of the first attempts to give an Islamic license to revolt against
one’s ruler in the kerajaan era, by turning a revolt into a holy war. (Milner, 1983, pg 26)
More articles by authors:
The Evolution of 'Jihad' in Islamist Political Discourse:
How a Plastic Concept Became Harder
http://www.ssrc.org/sept11/essays/noor.htm
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