Somalia and Yemen: The Links between Terrorism and State Failure

The scope of this study is to demonstrate that the failed state scheme of Somalia has not been and is not a safe haven for the al‐Qaeda, an issue that has been already displayed in Ken Menkhaus's excellent study (2004 ). Within this context, the article will consider the Somali Islamist political landscape in contrast and in relation to the current situation in Yemen, and thus, it aims to support the premise that weak states, such as Yemen, rather than “collapsed” states, can be incubators of international terrorism. In addition, while studying the interactions between Somalia and Yemen, we will attempt to answer some other important questions arising from this relationship: (1) does the emergence of al‐Qaeda in the Arabian Peninsula and al‐Shabaab have potential convergence; and (2) why is piracy a cross‐border phenomenon and how is it connected to radical Islamism?     

The Turkish–Armenian Rapprochment Processes: A Case Study Approach

Using a case study approach, this study examines Turkish and Armenian attempts at constructing a more positive relationship. It argues that the two countries need to look at what binds them in a web of mutual responsibility toward each other as states first. The only legal link between the two countries is the Treaty of Kars, which updated an earlier treaty. Given that the TARC and the Turkish–Armenian accords were both failures, this article argues that Armenia and Turkey need to litigate their differences on the basis of their only binding agreement.     

Ramadan Blues: Debates in Popular Islam during Ramadan in Amman,Jordan

Within the context of the contemporary Middle East and the post‐Islamic Resurgence, avoiding music has become associated with a rise in religiosity and normative Islam. As a result, residents of Amman, Jordan actively avoid consuming music during Ramadan. A large‐scale survey and ethnographic data, including participant observation with employees in an Islamic bank, confirm that avoiding music is a public ethic of Ramadan that is temporally specific and in wide use during the month. In this article, I argue that the tensions surrounding the debates of music's compatibility with normative Islam are enacted in terms of a conflict between cultural and Islamic authenticities. These tensions are resolved temporarily during Ramadan through altered consumption in which one ethical, “Islamic” framework that regards music as haram, or “forbidden,” eclipses another, more diverse “cultural” framework, and does so largely without inducing crisis or controversy. This is because the two realms are not articulating with each other; rather, claims of a normative Islamic authenticity overwhelm the possibilities for a more diverse cultural authenticity. Outside of Ramadan, however, these two competing authenticities often spark tensions and conflicts between family members, neighbors, and coworkers. This article concludes by exploring the implications of ordering morality for religious life in this assertive, even illiberal fashion for diversity in belief and practice.