Sherko Kirmanj
Sherko Kirmanj earned his Ph.D. in International Studies at the University of South Australia. He is the author of:
1. Identity and Nation in Iraq (published in English, Arabic and Kurdish)
2. One hundred Years after Sevres, where the Kurds are heading (published in Kurdish);
3. Islam, Politics, and State (published in Arabic and Kurdish);
Kirmanj has published numerous articles in international refereed journals and academic volumes in English. He taught in Australia, Kurdistan Region in Iraq; Malaysia and the United Arab Emirates. Kirmanj is currently British Academy Chair in Education, Conflict, and Crisis, at Ulster University, UK; and Adjunct Professor, at Koya University, Kurdistan Region, Iraq.
1. Identity and Nation in Iraq (published in English, Arabic and Kurdish)
2. One hundred Years after Sevres, where the Kurds are heading (published in Kurdish);
3. Islam, Politics, and State (published in Arabic and Kurdish);
Kirmanj has published numerous articles in international refereed journals and academic volumes in English. He taught in Australia, Kurdistan Region in Iraq; Malaysia and the United Arab Emirates. Kirmanj is currently British Academy Chair in Education, Conflict, and Crisis, at Ulster University, UK; and Adjunct Professor, at Koya University, Kurdistan Region, Iraq.
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Most Islamists avow that the core values and principles of their religion were divinely revealed to the Prophet Muhammad by Allah in order to dispel pre-Islamic beliefs. The assertion that the priorities and practices of newly-converted Arab tribes were radically altered by Islam lacks historical evidence. Original Islamic documents do not provide guidelines for governance and they rarely mention political issues. Islamists, however, claim that several Islamic political concepts were employed for the first time by the Prophet Muhammad and by the Muslim rulers who succeeded him. Generally speaking, religions, including Islam, have no inherent political principles; however, religions sometimes favor the political values of the community in which they were formed. In the case of Islam, these initially were the traditions of the pre-Islamic Arab tribes and, later, practices imported from the Iranian and Byzantine empires as Islam expanded beyond the Arabian peninsula.
prosperity.
Most Islamists avow that the core values and principles of their religion were divinely revealed to the Prophet Muhammad by Allah in order to dispel pre-Islamic beliefs. The assertion that the priorities and practices of newly-converted Arab tribes were radically altered by Islam lacks historical evidence. Original Islamic documents do not provide guidelines for governance and they rarely mention political issues. Islamists, however, claim that several Islamic political concepts were employed for the first time by the Prophet Muhammad and by the Muslim rulers who succeeded him. Generally speaking, religions, including Islam, have no inherent political principles; however, religions sometimes favor the political values of the community in which they were formed. In the case of Islam, these initially were the traditions of the pre-Islamic Arab tribes and, later, practices imported from the Iranian and Byzantine empires as Islam expanded beyond the Arabian peninsula.
prosperity.
Iraq remains in a delicate condition. The longevity and sustainability of the country’s progress will likely depend upon Iraq’s ability to address a complex set of political issues. Among these are the political reconciliation between different ethnic and religious groups; laws needed to regulate the distribution of revenue gained from the country’s natural resources; management of Iraq’s oil reserves; resolution of the long-standing territorial dispute between the Kurdistan region and the rest of Iraq, including the fate of the oil-rich areas around Kirkuk; the issue of federalism; and the request for amending the Iraqi constitution, especially the articles concerning Iraq’s identity and structure. Although these issues pose the greatest threats to Iraq’s stability, no significant practical measures have yet been taken to resolve them. Iraq remains fragile primarily because the underlying sources of instability
have yet to be resolved. Iraq’s major power brokers (the Sunni,
Shiites, and Kurds) disagree on the nature of the state, its structure, and identity. The current ethnic and sectarian conflict in Iraq cannot be attributed exclusively to insurgency and terrorism. Indeed, the conflicts and disputes between Iraq’s national/ethnic and religious/sectarian groups constitute the most serious part of Iraq’s predicament. Iraq is comprised of people from many different backgrounds. Acknowledgment of this diversity and respecting the cultural and national differences of Iraq’s diverse groups are the most pressing challenge facing the Iraqi people. This is a challenge that needs to be addressed both constitutionally and institutionally. This book studies all these issues in details and the question of identity in Iraq in details.