ZIADEH LECTURE 2009 ZIADEH LECTURE 2009 Near Eastern Languages and Civilization The Farhat J. Ziadeh Distinguished Lecture in Arab and Islamic Studies Dear Friends and Colleagues, It is my distinct privilege to provide you with a copy of the seventh Farhat J. Ziadeh Distinguished Lecture in Arab and Islamic Studies, “Rethinking the ‘Muslim World’ Paradigm,” delivered by Shibley Telhami on April 22, 2009. The Ziadeh Fund was formally endowed in 2001. Since that time, with your sup- port, it has allowed us to strengthen our educational reach and showcase the most outstanding scholarship in Arab and Islamic Studies, and to do so always in honor of our dear colleague Farhat Ziadeh, whose contributions to the fields of Islamic law, Arabic language, and Islamic Studies are truly unparalleled. Farhat Ziadeh was born in Ramallah, Palestine, in 1917. He received his B.A. from the American University of Beirut in 1937 and his LL.B. from the University of London in 1940. He then attended Lincoln’s Inn, London, where he became a Barrister-at-Law in 1946. In the final years of the British Mandate, he served as a Magistrate for the Government of Palestine before eventually moving with his family to the United States. He was appointed Professor of Law and Islamic Stud- ies at Princeton University, where he taught until 1966, at which time he moved to the University of Washington. The annual lectureship in his name is a fitting tribute to his international reputation and his national service to the discipline of Arabic and Islamic Studies. The event and publication would not be possible without the generous support of many con- tributors including students, colleagues, friends, and above all Farhat and Suad themselves, and their family members. On behalf of our Department, I extend my deepest thanks to them and to all of you who have supported the Ziadeh Fund. You truly have made a difference! Sincerely yours, Scott B Noegel Chair, Near Eastern Languages & Civilization http://depts.washington.edu/nelc/ The Department of Near Eastern Languages and Civilization at the University of Washington The Seventh Farhat J. Ziadeh Distinguished Lecture in Arab and Islamic Studies April 22, 2009 RETHINKING THE “MUSLIM WORLD” PARADIGM Shibley Telhami Shibley Telhami is the Anwar Sadat Professor for Peace and Develop- ment at the University of Maryland, College Park, and non-resident senior fellow at the Saban Center at the Brookings Institution. Before coming to the University of Maryland, he taught at several universities, including Cornell University, Ohio State University, the University of Southern Cali- fornia, Princeton University, Columbia University, Swarthmore College, and the University of California at Berkeley, where he also received his doctorate in political science. Professor Telhami has also been active in the foreign policy arena. He has served as Advisor to the US Mission to the UN (1990-91), as advi- sor to former Congressman Lee Hamilton, and as a member of the US delegation to the Trilat- eral US-Israeli-Palestinian Anti-Incitement Committee, which was mandated by the Wye River Agreements. He also served on the Iraq Study Group as a member of the Strategic En- vironment Working Group. He has contributed to the Washington Post, the New York Times, and the Los Angeles Times and regularly appears on national and international radio and television. He has served on the US Advisory Group on Public Diplomacy for the Arab and Muslim World, which was appointed by the Department of State at the request of Con- gress, and he co-drafted the report of their findings, Changing Minds, Win- ning Peace. He also has co-drafted several Council on Foreign Relations reports on US public diplomacy, the Arab-Israeli peace process, and Per- sian Gulf security. He is a member of the Council on Foreign Relations and serves on the board of the Education for Employment Foundation, several academic advisory boards, and has served on the board of Human Rights Watch (and as Chair of Advisory Committee of Human Rights Watch/Middle East). He also has served on the board of the United States Institute of Peace. Professor Telhami was given the Distinguished International Ser- vice Award by the University of Maryland in 2002 and the Excellence in Public Service Award by the University System of Maryland Board of Re- gents in 2006. RETHINKING THE “MUSLIM WORLD” PARADIGM Shibley Telhami Reflecting on our relations with what we call the “Muslim World,” I’d like to present the notion that our prevailing paradigm, the paradigm that took hold after 9/11 about the so-called “Muslim World,” has misinformed far more than it has informed. The question is how and why we got here and what it is that we missed in the process of sticking to this paradigm? It’s not that I want to argue that the focus on religion is unimpor- tant, on the contrary, I think, religion is extremely important. It’s impor- tant in our lives, important in Middle Eastern lives, important in the states with Muslim majorities. Not enough focus has been put on the role of religion in society. I think it is lived every day and it’s very important that we understand how people live their daily lives. Although I am a political scientist, I actually came to political science through the back door, so to speak. I first studied religion and philosophy (after mathematics) before I entered political science. My first instinct was to think that the way to un- derstand conflict in the Middle East was to understand religion in the Middle East. I actually undertook a research project in the Arab World and Israel to try to understand the way religion influenced politics, long before this idea was popular, back in the mid 1970s. I returned from that stint, saying yes, religion is important, but it is not the focal point of un- derstanding the political issues that most concern us. So I turned to political science as a way to understand what is happening in the region. The starting point is not that religion is not im- portant, but that the model we have used, the so-called “Muslim World” paradigm, is a paradigm in which the Islamic characteristic of a country, the Islamic characteristic of a group, the Islamic characteristic of an indi- 5 × vidual was assumed to be the most important, or at least a very important part of explaining what people and societies did on the issues that troubled us most, whether it was conflict, terrorism, the role of women, the Arab- Israeli issue, 9/11, the Iraq war, or civil war in Iraq and Lebanon. So we jumped from, “Yes, religion is important in the lives of people” to “Religion is the central explanation for issues that we need to understand.” In the process we distorted the issues that we wanted to understand and we were distracted from real causes that we need to understand. I will start with the notion that we all understand that there are Muslim-majority countries, that in some ways the public in those countries particularly has been very angry with the United States, that we have a problem in our relationship with societies in Muslim-majority countries. And that, in fact, has driven to some extent our elections, as the rise of President Obama was in part based on a notion that we are in a troubled relationship with countries that we have called “the Muslim World.” It’s not a surprise that the President instinctively understands that there is a problem. Our political elites understood that there was a problem, under- stood that we needed to address it. The President, in one of the first major acts in his first weeks in office started a different discourse with Muslim communities. The first interview he gave was with an Arab television sta- tion, soon after, he addressed the Turkish people, he also addressed the Iranian people, and delivered a very important speech in Cairo, which was intended to send a different message to what we call the “Muslim World”. The speech was good in the sense that there was a perception in Muslim-majority countries that the US was now in a relationship of re- spect towards them. And the President’s message based on relations of mutual respect definitely resonated. The speech in Cairo was very well received. We have seen it in public opinion polls, and in other evidence, editorials, discussions, conversations, and visits. It went a long way toward trying to create a different atmosphere and to persuade people to start listening. But here is the problem: If we stick with the notion that we are dealing with a “Muslim World,” then we are on a slippery slope toward 6 × assuming that the Islamic characteristic defines what Muslims do more than any other. Then we are on course toward repeating some of the mis- takes and distorting some of the issues with which we need to come to grips. We need to remind ourselves that we don’t talk of a “Christian World,” we don’t talk of a “Jewish World,” and we don’t talk of a “Buddhist World.” We don’t think of Latin America and Western Europe and North America as constituting the “Christian World.” One never hears such terminology. We don’t think such a paradigm is particularly helpful in trying to understand relations between the United States and Venezuela and yet we somehow accept the notion of a “Muslim World” as if it were the most important characteristic that defines Muslim communi- ties. In fact, when we look at why Muslims were open to the new President of the United States, it wasn’t just that he was using the language of respect, or that people thought he understood the “Muslim World” because he had some Islamic roots.