واکاوی الگوهای تاریخی-گفتمانی اسلام گرایی در خاورمیانه

The Meddle East has been a discursive field of antagonism and otherness. The issues of economic and political development in the region have been framed in line with the interests and hegemonic stability of the historical-discursive patterns of post-colonialism. The deliberate drawing of geographical boundaries is only a pretext for creating dislocated space, determining subjective situations and future hegemonic interventions of the historical-discursive patterns of post-colonialism. Question: analyze the historical-discursive patterns of Islamism in the Middle East? Hypothesis: Islamists recognize Islam as a central nodal point, and they see Islam as the only way to overcome the problems facing Muslims. They find in Islam the means to seize political power, establish an Islamic government, and an anti-Western, anti-liberal order Identity. Due to the logic of different (discursive conflicts), the hegemonic interventions of powers, and the highlighting of Western-Zionist post-colonial historical-discursive patterns in occupied Palestine have, on the one hand, caused dislocated in the metaphorical space and the to marginalized of the historical-discursive patterns of the Islamism, and on the other hand, it has highlighting the historical-discursive patterns of neo-Salafism and strengthened the historical-discursive patterns of Islamic resistance.

Introduction

The Middle East has been a discursive field of antagonism and otherness since the past. The issues of economic-political development in the region have been framed in line with the interests and hegemonic stability of the historical-discursive patterns of post-colonialism. The deliberate drawing of geographical boundaries is only a pretext for creating dislocation space, determining subjective situations and future hegemonic interventions of the historical-discursive patterns of post-colonialism. Based on the research question, analyze the historical-discursive patterns of Islamism in the Middle East? Based on the hypothesis: Islamists recognize Islam as a central nodal point, and they see Islam as the only way to overcome the problems facing Muslims. They find in Islam the means to seize political power, establish an Islamic government, and an anti-Western, anti-liberal order identity. Due to the logic of difference (diverse, conflicting discursive struggles), the hegemonic interventions of powers and the highlighting of Western-Zionist post-colonial historical-discursive patterns in occupied Palestine have, on the one hand, caused dislocation in the metaphorical space and the to marginalize of the historical-discursive patterns of the Islamism, and on the other hand, it has highlighting the historical-discursive patterns of neo-Salafism (the Muslim Brotherhood: Sayyed Qutb; Al-Qaeda, ISIS) also strengthened the historical-discursive patterns of Islamic resistance (Iraq: PMF, Yemen: Ansar Allah; Houthis movement, Lebanon: Hezbollah, Gaza: Hamas) in the region.

Theoretical Framework

The theoretical framework of the research uses the discourse theory of Laclau and Mouffe. In their analysis, the way of thinking, the structure of society, and social action are the products of political articulation. Every discourse is always constructed based on its relationship to what is rejected (its relationship with the field of discoursivity(. Understanding discourse theory is impossible without understanding the concepts of antagonism and otherness. The concept of otherness is inherently associated with the concepts of highlighting and to marginalize. The logic of difference refers to the pluralistic nature of society and emphasizes the distinctions between social forces. Chains of equivalence cause all outsiders to gradually become insiders. Dislocations is an event that results from the growth of hostility and the emergence of plurality and otherness in society. The temporary fixation of identities is the most important specific function of hegemony. The acceptance of any discourse depends on its credibility and availability. Laclau and Mouffe also distinguish between the position of subjectivity and political subjectivity in their discussion of subjectivity.
3.Methodology
The method of analyzing the research findings is discourse analysis and our approach to this research is linguistic method. The linguistic approach wants to open a third way from the duality of textualism and contextualism.   
 

Results and Discussion

The historical-discursive patterns existing in the Middle East discursive order, instead of seeking to engage in discursive conflict with the Western-Zionist post-colonial historical-discursive patterns by articulating equivalent chains (articulation of signifier with the central nodal point of Islam), are more likely to seek hostility and are not interested in a peaceful resolution of regional conflicts.

Conclusions & Suggestions

In the research, we analyzed the historical-discursive patterns of Islamism in the Middle East. After the dissolution of the historical-discursive pattern of the classical testament Caliphate (Ottoman Sultanism), new and diverse historical-discursive patterns were formed to maintain stability and security also to advance economic-political development plans in the discursive order of the Middle East. But analyses show that the historical-discursive patterns of Islamism gained a dominant position. The research’s innovation in using Laclau and Mouffe’s theory and presenting a combined analysis based on historical-discursive patterns of reformist political Islam has made the research work stand out. In fact, the research aims to provide an applied analysis for creating convergence in the Middle East based on traditional and modern historical-discursive patterns centered on the master signifier of Islam. It’s suggested that with equivalent chains between different religions (consensus and unity by utilizing the capacity of historical-discursive patterns of geo-culture of religions and denominations), the formation of an Islamic security-defense organization prevent the hegemonic dominance of the historical-discursive patterns of post-colonialism and neo-Salafism and resolve discursive conflicts peacefully.