HETEROTEMPORALITY,THE ISLAMIC TRADITION,AND THE POLITICAL: LAROUI'S CONCEPT OF THE ANTINOMY OF HISTORY1

If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.     

MIGRATION AND DEVELOPMENT IN MALAYSIA

Malaysia is one of the countries most influenced by international migration, not only in Asia, but globally. Most attention is focused on its role as a major immigration country, but it also experiences significant emigration, having an estimated diaspora of 1.5 million people. This paper demonstrates the scale and composition of the contemporary Malaysian diaspora, and discusses its potential impacts on economic development. In undertaking this task, it is necessary to rely mostly on data from destinations of emigrants from Malaysia because of an inherent bias in migration data collection towards immigrants and destinations. In order to gain deeper insights into the composition of the diaspora and the linkages which it maintains with Malaysia, there is a focus on a single destination country—Australia, which has the second largest community of Malaysian expatriates after Singapore. The potential role that the diaspora could play in Malaysian development is discussed.     

SMOKING AND HEALTH IN INDONESIA

Indonesia is one of the top five tobacco-consuming countries in the world (Ng et al. 2006). Most Indonesians consider cigarette-smoking socially acceptable (Aditama 2002). This study seeks to determine the extent to which the three theoretical debates identified by Pampel and Rogers (2004) are applicable in Indonesia. The empirical work of this study will be based on the 2000 Indonesian Family and Life Survey (2000 IFLS). The main conclusion from the regression analyses is that the effect of smoking on health is similar across all the socio-economic characteristics at the individual, household and community levels. Overall, multivariate analyses suggest that an additive relationship between socio-economic status and health, and the health impact of smoking in Indonesia, reflect neither the forces of the Blaxter nor social vulnerability hypotheses. The analyses of 2000 IFLS also suggest that marriage has beneficial effects on health and smoking-related morbidity.