By Annemarie Schimmel
This re-creation of a vintage paintings comprises 5 lectures from a world-renowned pupil at the improvement of Islamic mystical poetry, from person Sufi poets just like the mythical Rumi, to the intricacies of sacred verse and the fun of nonsense poetry.
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1998) does see some value in adopting a broader conception of security depending on time and place. Nevertheless, his overall argument is that problems should be solved within the realm of ‘normal’ politics without revoking emergency measures. This, Wæver argues, is what has smoothened the process of European integration and enabled the formation of a ‘security community’ in Western Europe in the post-War era. Western Europe evolved into a security community ‘primarily through a process of “desecuritization” ’, argues Wæver (1998: 69) – through a process of ‘progressive marginalisation of mutual security concerns in favour of other issues’.
Where the Third World Security discourse differed was the emphasis put on development. The writings of academic Peace Research, especially Galtung’s stress on the structural causes of insecurity, struck a chord in the Third World in an era marked by the formation of the non-aligned movement, the Group of 77 and the calls for a New International Economic Order in the United Nations (Mosjov 1985). The non-aligned movement was composed of a group of states which proclaimed their refusal to ally themselves with either one of the superpowers during the Cold War – though some were closely aligned in practice (such as Egypt and Syria).
Wæver’s understanding of ‘security’ as a ‘speech act’ puts emphasis on the agency of elites in securitizing issues. ‘By deﬁnition, something is a security problem when the elites declare it to be so’, writes Wæver (1995: 54). Students of constructivist approaches to International Relations, on the other hand, view the process of securitization as contested. Accordingly, they look also at how the speech act is received by its audience (be it other policy-makers or the public) and the extent to which it is ‘successful’ in remoulding identities and interests (see Milliken 1999; Weldes et al.
As Through A Veil: Mystical Poetry in Islam by Annemarie Schimmel