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Theories about state-led Islamisation tend to attribute the phenomenon to domestic dynamics, such as political competition, institutional co-optation, and changing social norms. When exogenous factors are considered, they usually refer to imported ideologies. Moreover, Islamisation is often depicted as a firm rejection of the West. This article seeks to complicate those explanations. Using insights from the ontological security literature in International Relations, I argue that Malaysia's state-led Islamisation cannot be understood comprehensively without looking at macro-historical factors, particularly Malaysia's postcoloniality and its elites' perception of the global order. Instead of being a manifestation of anti-West sentiments, I argue that the initial receptivity towards Islamisation by Malaysia's largely secular ethnonationalist elites constitutes a quest for recognition within an international order within which the Muslim identity is racialised and stigmatised. This is most obvious in Mahathir Mohamad's ideas on Islam, in that his calling for a developmentalist Islam has as its (imagined) respondent the stigmatising 'West'. I argue that the forms of Islamisation undertaken during the Mahathir administration reflected this drive to catch up with the West while simultaneously securing recognition for Islam; and that such a leitmotif persisted even into the post-September 11, post-Barisan Nasional world.(GIGA/J Southeast Asian Stud)

The popular yet ambiguous idea of moderate Islam has been treated with either interest or indifference in international relations. The interest hinges on hopes of Islamic reformism, whereas the indifference originates from a cynical view that sees moderate Islam campaigns as driven by political opportunism. These viewpoints conceptualize the idea of "moderate Islam" as exegetically rooted and seek to measure state actions based on that. This article argues that "Islamic" signifiers in the foreign policy narratives of Muslim states are better understood from the postcolonial subjectivities of their producers, who are most aware of uneven global cultural hierarchies. It demonstrates that elite Muslim narratives of moderate Islam are less about religious reformation as they are about ontological security seeking. This need for ontological security seeking by Muslim state elites stems from the historical stigmatization of Islam that is exacerbated by the Global War on Terror. Using the case of Malaysia, I highlight how discourses about moderate Islam in foreign policy operate through two mutually reinforcing discursive strategies: image building and image differentiation. Through historical and discourse analysis, I argue that both strategies contain a stigma-correction motive as they worked to craft this image of Malaysia being an exemplary "moderate" Muslim state.

AbstractThe Paris Agreement is increasingly being used as an analogy in global environmental politics to discuss issues beyond climate change. This Forum article explores the two main ways in which this analogy has been discursively employed: as a symbol of diplomatic success to be emulated and as a model for institutional treaty design. It illustrates the broader meanings associated with the Paris Agreement, reflecting its preeminent public and political profile among environmental issues just a few years into its history and its potential significance in shaping subsequent global environmental negotiations.

One of the chief aspects of last December's landmark Paris Agreement on climate change was the acceptance of the notion that all states would make a "contribution" to the global effort to address climate change. These voluntary, nationally determined, non-binding pledges are the most visible feature of the reorientation of the international climate regime away from its previous emphasis on "top-down" international coordination, and toward a "bottom-up" architecture that provides greater national flexibility in order to induce broader participation. At the same time, however, the agreement to keep the rise in average global temperatures to below 2 degrees Celsius indicates that there is a limit to the quantity of carbon that can be emitted to meet this temperature goal, raising the challenge of how to apportion this carbon "budget" among states. Can a fair distribution of the carbon budget be achieved amid voluntary contributions? This paper first discusses the tension between the top-down distribution that a carbon budget approach generally implies, and the bottom-up institutional elements of the new climate architecture. Second, it reviews the alternative ways in which considerations of fairness have been integrated into the design of the Paris Agreement, and the rise of "national circumstances" as the context for fairness. Finally, this paper points to the increased role for normative argumentation in this bottom-up world, where new norms embedded in the Paris Agreement, especially relating to increases in national ambition, take on greater importance in efforts to achieve an equitable response to climate change.

Like the United Malays National Organization (UMNO), the Malaysian Chinese Association (MCA) was known for having its bastion in Johor, with the state containing the highest number of parliamentary seats contested and won by the party. Two features of the MCA stand out: (1) its relative resilience in that its near elimination in other states since 2008 did not occur in Johor until the recent 14th General Elections, and (2) that most MCA presidents had some connections to Johor, either as having been born in Johor, contested in a Johor constituency, been chairman of the Johor state liaison committee, or a combination of three. Although historical institutional linkages such as the New Villages and the Chinese guilds and associations (CGAs) gave the MCA a strong footing in Johor initially, changing political and socioeconomic circumstances gradually eroded the part's support among the Johorean Chinese. As it began to lose appeal as an individual party, the MCA Johor had to depend on a strategy of mixed voter pooling so that the significant loss of support from the Chinese could be compensated for by the Malay electorate that was until recently highly supportive of the Barisan Nasional (BN). The strategic dependence of the MCA on the UMNO was rendered void when the latter was defeated in the state. As it stands, the revival of the part's standing both within Johor and nationally is far from certain.

Like the United Malays National Organization (UMNO), the Malaysian Chinese Association (MCA) was known for having its bastion in Johor, with the state containing the highest number of parliamentary seats contested and won by the party. Two features of the MCA stand out: (1) its relative resilience in that its near elimination in other states since 2008 did not occur in Johor until the recent 14th General Elections, and (2) that most MCA presidents had some connections to Johor, either as having been born in Johor, contested in a Johor constituency, been chairman of the Johor state liaison committee, or a combination of three. Although historical institutional linkages such as the New Villages and the Chinese guilds and associations (CGAs) gave the MCA a strong footing in Johor initially, changing political and socioeconomic circumstances gradually eroded the part's support among the Johorean Chinese. As it began to lose appeal as an individual party, the MCA Johor had to depend on a strategy of mixed voter pooling so that the significant loss of support from the Chinese could be compensated for by the Malay electorate that was until recently highly supportive of the Barisan Nasional (BN). The strategic dependence of the MCA on the UMNO was rendered void when the latter was defeated in the state. As it stands, the revival of the part's standing both within Johor and nationally is far from certain.