What (who) is moderate Islam for?: Malaysia's ontological security seeking in the post-September 11 global order
The popular yet ambiguous idea of moderate Islam has been treated with either interest or indifference in international relations. The interest hinges on hopes of Islamic reformism, whereas the indifference originates from a cynical view that sees moderate Islam campaigns as driven by political oppo...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford University Press
2023
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| In: |
Foreign policy analysis
Year: 2023, Volume: 19, Issue: 2 |
| Further subjects: | B
Collective security
B Foreign policy B Ideology B Postcolonialism B Malaysia B Islam and politics B Circumstance of an action B Public image B Imagery B Foreign country B Culture |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a The popular yet ambiguous idea of moderate Islam has been treated with either interest or indifference in international relations. The interest hinges on hopes of Islamic reformism, whereas the indifference originates from a cynical view that sees moderate Islam campaigns as driven by political opportunism. These viewpoints conceptualize the idea of “moderate Islam” as exegetically rooted and seek to measure state actions based on that. This article argues that “Islamic” signifiers in the foreign policy narratives of Muslim states are better understood from the postcolonial subjectivities of their producers, who are most aware of uneven global cultural hierarchies. It demonstrates that elite Muslim narratives of moderate Islam are less about religious reformation as they are about ontological security seeking. This need for ontological security seeking by Muslim state elites stems from the historical stigmatization of Islam that is exacerbated by the Global War on Terror. Using the case of Malaysia, I highlight how discourses about moderate Islam in foreign policy operate through two mutually reinforcing discursive strategies: image building and image differentiation. Through historical and discourse analysis, I argue that both strategies contain a stigma-correction motive as they worked to craft this image of Malaysia being an exemplary “moderate” Muslim state. | ||
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