The Eastern Origins of the Rise of the West and the “Return” of Asia

With the current interest in China (and India) proliferating within the Western Academy, this article claims that what we are witnessing today is not the rise but the “return” of China (and India). Many academics assume that the West has been the dominant civilization in the world economy in the last 500 years and that the current “rise” of China threatens to knock the West off its perch. However, this article provides an alternative take to this cherished axiom of Eurocentric world history by inverting the standard belief that the West pioneered modernity and then expanded outwards to remake the world. Thus, I argue not only that globalization preceded the rise of the West but that it was Eastern-led on the one hand and that it enabled the Western breakthrough into modernity on the other. This, in turn, rests on my claim that Chinese development stems back not to 1978 but to 960 ce as the Sung Dynasty emerged and subsequently undertook a quasi-industrial miracle. Moreover, between 1450/1492 and ca. 1830 China lay at the centre of the nascent global economy, fanning the integration process alongside other key non-Western regions such as India and West Asia/North Africa. And, while the West was the dominant player after ca. 1830 down to the turn of the third millennium, nevertheless, what we witness today is the return of China to the centre of the global economy whence it came

The lacuna of capital, the state and war? The lost global history and theory of Eastern agency

In this article I seek to constructively engage Alex Anievas’s seminal book that is deservedly the subject of this forum. For Anievas has become a key figure in the revival of Trotskyism in IR and his is one of the first book-length treatments of the New Trotskyist theory of the international. My critique is meant merely as a constructive effort to push his excellent scholarship further in terms of developing his non-Eurocentric approach. In the first section I argue that his book represents a giant leap forward for the New Trotskyist IR. However, in the following sections I argue that although undeniably a brave attempt nevertheless, in the last instance, Anievas falls a few steps short in realising a genuinely non-Eurocentric account of world politics. This is because while he certainly restores or brings in ‘the lost theory and history of IR’ that elevates class forces to a central role in shaping world politics, nevertheless he fails to bring in ‘the lost global theory and history of Eastern agency’ that constitutes, in my view, the key ingredient of a non-Eurocentric approach to world politics. I also argue that while his anti-reductionist ontological credentials are for the most part extremely impressive, nevertheless, I argue that these are compromised in his analysis of Hitler’s racism. Finally, in the conclusion I ask whether the theoretical architecture of the New Trotskyism in IR is capable of developing a non-Eurocentric approach before concluding in the affirmative with respect to its modern revisionist incarnation of which Anievas is in the vanguard

Intimate strangers: perspectives on female converts to Islam in Britain

This article explores the relationships between female converts to Islam in Britain and their close friends and family. It pays attention to the perspectives of converts but focuses on the reactions of their intimates to the conversion. We argue that converts become ‘intimate strangers’ through conversion—estranged on the level of understanding and belief but intimate on the emotional plane. This strangeness is symbolised by the Orientalist stereotypes associated with the converts. At the same time, friends and family shun engagement with the conversion itself, thus keeping alive the stereotypes and precluding understanding. In refusing to engage with matters of belief even within the intimate space of the family, secularism’s orthodox private/public divide gets busted where religiosity, instead, becomes an issue between the (individual) private and the (family) public. Lacking reciprocity and with no access to the inner depths of the people they are closest to, the liberal rhetoric of friends and family about personal choice and equal acceptance of all paths amounts to bigotry and turns out to be painful for both the converts and their intimates.Arts and Humanities Research Council, Prince Alwaleed Bin Talal Centre of Islamic Studie

Gentrification and European Entrepreneurship in Marrakesh

The end of the French Protectorate witnessed a new deep structural and functional upheaval in the urban setting that later on les to the development of a particular kind of the tourist structures, called riads.More and more frequently traditional houses hav been restored and renovated into hotel facilities and nowadays the medina of Marrakech is an interesting case of processes of gentrification. The chapter propose a model that can offer a new perspective and possible future scenarios of the urban and social dynamic of the medina