Exploring the New Spirit of Islamism: Interactions between the AKP, Ennahda, and the Muslim Brotherhood

On 15 October, 2024, Ezgi Basaran (St Antony’s College, Oxford, presented her latest book, The New Spirit of Islamism: Interactions between the AKP, Ennahda, and the Muslim Brotherhood, at a joint event hosted by Middle East Centre and the European Studies Centre at St Antony’s College, Oxford. As Michael Willis (St Antony’s College) noted in his introduction, the book evolved from her PhD research and offers a fresh perspective on Islamist movements. Ezgi’s background as a journalist uniquely equipped her to uncover the often hidden dynamics between these groups, which she examines through a blend of academic rigor and accessible storytelling.

Shifts in Turkey and its role on the global stage
Ezgi began her talk by reflecting on her time with the Contemporary Turkey Programme at South East European Studies at Oxford (SEESOX) nearly a decade ago, when there was still a glimmer of hope that Turkey might align itself more closely with Europe. However, the political landscape has shifted dramatically since then, both in Turkey and globally. As she pointed out, Turkey today finds itself at increasingly fraught crossroads between Europe and the Middle East, which mirrors the broader complexities of regional politics.

Unpacking Orientalism and Islamism
One of the central themes of Ezgi’s book is how Orientalism continues to shape Western attitudes toward the Middle East. She emphasized that the West’s selective outrage toward conflicts in the region reveals deeply ingrained biases. This ties directly into how Islamism is often framed—either as a failure or as an ideological threat. Her research challenges these simplistic narratives by showing that Islamist movements like Turkey's AKP (Justice and Development Party), Tunisia's Ennahda, and Egypt’s Muslim Brotherhood are much more than ideological actors. They are political players operating within a neoliberal global order, seeking success and legitimacy in practical, not purely ideological, terms.Interactions between Islamist movements
Ezgi’s research focuses on the interactions between the AKP, Ennahda, and the Muslim Brotherhood, particularly in the wake of the Arab uprisings. Between 2011 and 2013, delegations from these groups met frequently—what were they discussing, and why? The common assumption was that these interactions were motivated by a shared ideological vision, but Ezgi’s findings suggest something much more pragmatic: a shared interest in political success.

For groups like the Muslim Brotherhood and Ennahda, the AKP represented a model of Islamist success. Turkey was seen as a rising power with strong ties to Europe and a booming economy. The AKP had managed to blend its Islamic identity with neoliberal economic policies, making it an attractive model for other Islamist movements looking to gain political legitimacy and economic strength. Ezgi’s interviews with key figures in these movements revealed that their focus wasn’t on creating a pan-Islamic bloc, but on learning the strategies that had helped the AKP maintain power and win elections.

The "CEO of Islam" and the neoliberal influence
One of the most interesting conclusions Ezgi draws is how these Islamist movements have increasingly adopted managerial approaches to governance. This "CEO of Islam" concept reflects a shift from traditional Islamist activities like religious outreach (Dawa) to more pragmatic concerns such as economic growth, political alliances, and public service efficiency. For the AKP, for instance, cultivating a new business elite—tied closely to the party—was a key strategy for maintaining power. This approach was replicated in Egypt and Tunisia, where AKP-affiliated businessmen helped establish business associations modelled after Turkey’s conservative business groups, aiming to strengthen economic ties and support political agendas.

Islamism in the neoliberal era
Ultimately, Ezgi argues that the Islamist movements in her study are evolving in response to both internal crises and external neoliberal pressures. While Islamism is still rooted in Islamic principles, the commitment to these principles has become more flexible. Success in governance and economic power now often take precedence over purely ideological goals.

This transformation doesn’t mean that Islamism has failed; rather, it has adapted. The rise of neoliberalism has led to new practices and strategies among Islamist movements, ones that prioritize efficiency, economic development, and political pragmatism. As Ezgi aptly puts it, Islamism has not collapsed—it has evolved.

Conclusion: A new era for Islamism?

Ezgi Basaran’s research offers a nuanced perspective on how Islamist movements like the AKP, Ennahda, and the Muslim Brotherhood interact with one another and with the global political landscape. Far from being driven solely by ideological imperatives, these movements are adapting to the demands of modern governance and the global economy. By focusing on their practical strategies for success, Ezgi opens a new door for understanding how Islamism is evolving in the 21st century.

Her talk was a powerful reminder that we must look beyond simplistic narratives to understand the real dynamics shaping political Islam today. Instead of viewing these movements through the lens of Orientalism or ideological rigidity, we need to recognize the complex, pragmatic forces at play.

Julie Adams (ESC Administrator)