Game-Changer: The Rise and Expansion of the Global University

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A mural representing the relationship between NYU and NYUAD. http://new.pentagram.com/2011/04/paula-scher-nyu-abu-dhabi-mura/

There is a de facto 21st century gold rush among elite universities in the United States. In the age of globalized capital, privatization of the state, and commodified education, top-ranked, private universities and colleges are expanding beyond U.S. borders and building proxy campuses in locations fundamental to American economic and military interests. Of the U.S. universities engaged in this project, the pioneer has been New York University (NYU), the first university ever to clone its flagship campus into a standalone campus abroad. In doing so, NYU president John Sexton — infamous for declaring that he’d turn NYU into a leader in the “ICE sector (1)” — upped the ante in the race for such capital by building a new campus in the United Arab Emirates (U.A.E.). New York University Abu Dhabi (NYUAD) built itself its own private island in the Persian Gulf with a name fit for the neoliberal ideal it was trying to embody: the Island of Happiness (Saadiyat Island). Beyond happiness, a third of the world’s oil reserves lie beneath and around this little island — and Iran is right across the gulf.

There is hardly a project in the Persian Gulf that is not met with controversy. This one is no exception. The construction of NYUAD is murky business for many reasons, particularly NYU’s contracting of Nardello & Co. — an investigating firm that prides itself on getting high-profile corporations out of wrongdoing allegations —  to perform a fact finding mission regardings its labor practices in the construction of the Saadiyat Island campus. In addition to the major ethical questions posed by the abuse of labor used to construct NYUAD’s campus, the project represents a marriage of the university with oil capital and U.S. military and economic strategic interests to create the “global university.”

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Antonio de Sosa’s Moors/Moros in ‘Topography of Algiers’

othelloIn Covarrubia’s seventeenth century dictionary Tesoro de La Lengua Castellana O Española, moro (from the Latin Maurus) is defined as “one from the province of Mauritania.” The term is meant to be used pejoratively as in the proverb, “A Moro muerto, gran lanzada” (p.1150). The Real Academia Española offers more than eleven definitions, including the natural border of North Africa and Spain; one who professes the religion of Islam; a Muslim who lived in Spain from the eighth to the fifteenth century; a black mare with a star on the forehead and shoes on one or two limbs; Muslims of Mindanoa and Malaysia; etc. In the Oxford English Dictionary, moor is defined as “originally a native or inhabitant of ancient Mauretania” and “later usually a member of a Muslim people of mixed Berber and Arab descent inhabiting north-western Africa (now mainly present-day Mauritania), who in the eighth century conquered Spain.”

In An Early Modern Dialogue with Islam: Antonio de Sosa’s Topography of Algiers (1612), Sosa devotes an entire chapter—“The Inhabitants and Neighbors of Algiers”—to defining the “Moor” as a category of people among other inhabitants in Algiers, including Jews, Turks and Christians. The rest of the text, however, does not always use the term in the same way; rather, its usage reveals and reproduces the conflation of race, ethnicity and religion in the early modern period.

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Watch the Throne: The Moroccan Monarchy’s Mic Check

miccheckThis July Morocco celebrated Throne Day, in celebration of King Mohammed VI’s ascension to the throne thirteen years ago. He seems to have much to celebrate; time and again, the crown asserts itself as secure against threats large and small. What has been the Moroccan monarchy’s secret to maintaining power in a post-Bouazizi world, when other Arab rulers find themselves bewildered and deposed?

So far, the will of Morocco’s people. Though dissent is very real, it often seems that a majority of Moroccans view a majority of the king’s actions, even the most brutal, as valid. They respect the king’s right to reign. Even during the peak of Morocco’s Years of Lead, characterized by the last king’s violent suppression of dissent, the monarchy has enjoyed—and has certainly enforced by all means necessary—a fairly genuine, fairly unwavering popular support. The current king’s grandfather restored self-rule to Morocco by claiming his throne against the French colonial will. The king is not only an enduring symbol of anticolonialsm, but also of a healthy relationship with Western powers, a relationship of equals in the neocolonial era.

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Politics of Labeling and Marginalization: Deconstructing Islamic Feminist Discourse

plm_08022012According to Foucault, the production of discourse in every society is simultaneously controlled, organized, selected and redistributed according to particular procedures. These procedures are meant to “avert its [the discourse’s] power and its dangers, to cope with change events, and to evade its ponderous and awesome materiality.”I Islamic feminist discourse is no different. Just like any other discourse, it contains internal and external systems for the control and delimitation of its discourse. But does this process actually serve to safeguard the proliferation and utility of Islamic feminist scholarship, or does it fulfill a larger purpose?

Many studies of Islamic feminist discourse have failed to address the historical moment in which the discourse emerged. Specifically, they neglect the influences of global feminist paradigms. Female scholars, who theorize sexual and gender equality as part of a larger Islamist paradigm, have been constant outliers within the production of Islamic feminist discourse since its induction into academic discussion. Their work is repeatedly contrasted to the ‘canon’ of Islamic feminist scholarship. Due to its discursive link with global feminism, Islamic feminist scholarship is unwittingly embedded within a theorization of sexual equality that hinges on secular liberal modernity. This article strives to understand the implications of power located within the process of marginalization of Islamist women scholars. It will also examine the larger political ramifications of the disputed label, “Islamic feminism.”

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