{"title":"政治伊斯兰教在瑞士的起源:斋月在日内瓦的穆斯林兄弟会清真寺和瑞士当局说","authors":"Daniel Rickenbacher","doi":"10.1080/21520844.2020.1762152","DOIUrl":null,"url":null,"abstract":"ABSTRACT When the Muslim Brotherhood (MB) was banned in Egypt in 1954, many of its followers and leaders found refuge and support in conservative Islamic countries, most notably in Saudi Arabia and Jordan. In the late 1950s, a Saudi diplomat approached the Swiss authorities with plans to open an Islamic Center in Geneva. From the beginning, the Swiss authorities welcomed the project, because it was supported by several pro-Western Arab countries, which opposed Egypt under Nasser. Swiss-Egyptian relations had been strained for some years because of Nasser’s socialist policies and Egypt’s espionage and propaganda operations in Switzerland. The Islamic Center eventually opened in 1960, and was headed by Said Ramadan, an exiled leader of the Muslim Brotherhood. Egyptian officials tried to thwart the Center’s activity and competed with it over influence on the small Arab student body then residing in Switzerland. As a politically active foreigner, the Swiss looked with suspicion on Ramadan. Still, they felt sympathy for his anti-Nasserist and anti-Communist stance, ignoring internal reports revealing the anti-Western and anti-Semitic nature upon his ideology. After 1966, the Swiss Ministry of Foreign Affairs believed Nasser’s Arab nationalism to be in terminal decline, expecting that Islamists might soon come to power in the Middle East. As a result, they decided to allow Ramadan and his family to remain in Switzerland despite overstaying their residence permits. This article sheds light on the founding years of the MB in Europe, a development still largely unchartered by historians, and the reaction of the Swiss to the appearance of a new phenomenon in Europe: political Islam. It argues that the context of Swiss-Egyptian relations is essential for understanding Swiss actions toward the Muslim Brotherhood.","PeriodicalId":37893,"journal":{"name":"Journal of the Middle East and Africa","volume":"11 1","pages":"179 - 202"},"PeriodicalIF":0.0000,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/21520844.2020.1762152","citationCount":"1","resultStr":"{\"title\":\"The Beginnings of Political Islam in Switzerland: Said Ramadan’s Muslim Brotherhood Mosque in Geneva and the Swiss Authorities\",\"authors\":\"Daniel Rickenbacher\",\"doi\":\"10.1080/21520844.2020.1762152\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ABSTRACT When the Muslim Brotherhood (MB) was banned in Egypt in 1954, many of its followers and leaders found refuge and support in conservative Islamic countries, most notably in Saudi Arabia and Jordan. In the late 1950s, a Saudi diplomat approached the Swiss authorities with plans to open an Islamic Center in Geneva. From the beginning, the Swiss authorities welcomed the project, because it was supported by several pro-Western Arab countries, which opposed Egypt under Nasser. Swiss-Egyptian relations had been strained for some years because of Nasser’s socialist policies and Egypt’s espionage and propaganda operations in Switzerland. The Islamic Center eventually opened in 1960, and was headed by Said Ramadan, an exiled leader of the Muslim Brotherhood. Egyptian officials tried to thwart the Center’s activity and competed with it over influence on the small Arab student body then residing in Switzerland. As a politically active foreigner, the Swiss looked with suspicion on Ramadan. Still, they felt sympathy for his anti-Nasserist and anti-Communist stance, ignoring internal reports revealing the anti-Western and anti-Semitic nature upon his ideology. After 1966, the Swiss Ministry of Foreign Affairs believed Nasser’s Arab nationalism to be in terminal decline, expecting that Islamists might soon come to power in the Middle East. As a result, they decided to allow Ramadan and his family to remain in Switzerland despite overstaying their residence permits. This article sheds light on the founding years of the MB in Europe, a development still largely unchartered by historians, and the reaction of the Swiss to the appearance of a new phenomenon in Europe: political Islam. It argues that the context of Swiss-Egyptian relations is essential for understanding Swiss actions toward the Muslim Brotherhood.\",\"PeriodicalId\":37893,\"journal\":{\"name\":\"Journal of the Middle East and Africa\",\"volume\":\"11 1\",\"pages\":\"179 - 202\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2020-04-02\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"https://sci-hub-pdf.com/10.1080/21520844.2020.1762152\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Journal of the Middle East and Africa\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1080/21520844.2020.1762152\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q2\",\"JCRName\":\"Arts and Humanities\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of the Middle East and Africa","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/21520844.2020.1762152","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q2","JCRName":"Arts and Humanities","Score":null,"Total":0}
The Beginnings of Political Islam in Switzerland: Said Ramadan’s Muslim Brotherhood Mosque in Geneva and the Swiss Authorities
ABSTRACT When the Muslim Brotherhood (MB) was banned in Egypt in 1954, many of its followers and leaders found refuge and support in conservative Islamic countries, most notably in Saudi Arabia and Jordan. In the late 1950s, a Saudi diplomat approached the Swiss authorities with plans to open an Islamic Center in Geneva. From the beginning, the Swiss authorities welcomed the project, because it was supported by several pro-Western Arab countries, which opposed Egypt under Nasser. Swiss-Egyptian relations had been strained for some years because of Nasser’s socialist policies and Egypt’s espionage and propaganda operations in Switzerland. The Islamic Center eventually opened in 1960, and was headed by Said Ramadan, an exiled leader of the Muslim Brotherhood. Egyptian officials tried to thwart the Center’s activity and competed with it over influence on the small Arab student body then residing in Switzerland. As a politically active foreigner, the Swiss looked with suspicion on Ramadan. Still, they felt sympathy for his anti-Nasserist and anti-Communist stance, ignoring internal reports revealing the anti-Western and anti-Semitic nature upon his ideology. After 1966, the Swiss Ministry of Foreign Affairs believed Nasser’s Arab nationalism to be in terminal decline, expecting that Islamists might soon come to power in the Middle East. As a result, they decided to allow Ramadan and his family to remain in Switzerland despite overstaying their residence permits. This article sheds light on the founding years of the MB in Europe, a development still largely unchartered by historians, and the reaction of the Swiss to the appearance of a new phenomenon in Europe: political Islam. It argues that the context of Swiss-Egyptian relations is essential for understanding Swiss actions toward the Muslim Brotherhood.
期刊介绍:
The Journal of the Middle East and Africa, the flagship publication of the Association for the Study of the Middle East and Africa (ASMEA), is the first peer-reviewed academic journal to include both the entire continent of Africa and the Middle East within its purview—exploring the historic social, economic, and political links between these two regions, as well as the modern challenges they face. Interdisciplinary in its nature, The Journal of the Middle East and Africa approaches the regions from the perspectives of Middle Eastern and African studies as well as anthropology, economics, history, international law, political science, religion, security studies, women''s studies, and other disciplines of the social sciences and humanities. It seeks to promote new research to understand better the past and chart more clearly the future of scholarship on the regions. The histories, cultures, and peoples of the Middle East and Africa long have shared important commonalities. The traces of these linkages in current events as well as contemporary scholarly and popular discourse reminds us of how these two geopolitical spaces historically have been—and remain—very much connected to each other and central to world history. Now more than ever, there is an acute need for quality scholarship and a deeper understanding of the Middle East and Africa, both historically and as contemporary realities. The Journal of the Middle East and Africa seeks to provide such understanding and stimulate further intellectual debate about them for the betterment of all.