I. Pan-Islamism Versus Indian Nationalism: A Reappraisal

Itinerario ◽  
1987 ◽  
Vol 11 (1) ◽  
pp. 1-14 ◽  
Author(s):  
Mushirul Hasan
Keyword(s):  
Nineteenth Century ◽  
Muslim World ◽  
The West ◽  
The Past ◽  
Indian Nationalism ◽  
Moral Imperialism ◽  
Large Sections

It is widely known, though scarcely recognized, that large sections of the Indian Muslim intelligentsia have been greatly conscious of their fraternal links with their co-religionists in other countries, following their history with interest, deriving comfort in their accomplishments, and lamenting their slow but steady decline. In the nineteenth century, in particular, when Islam seemed to fall on evil days because of the convergence of European Powers on the heartlands of the Muslim world, the heritage of the past stood forth as a symbol of community pride and distinction and the emotional need of most Muslims to vindicate their humiliation was intensified. This was expressed in the adventurist movements of the ‘Wahabis’ in India and Arabia, and the Sanusis in Sudan, the Fulanis and the Mahdists in Nigeria, and the Pan-Islamists in Egypt. At another level, Islam was defended from the polemical and hostile attacks of nineteenth century Western orientalists, and against the intellectual and moral imperialism of the West.

Islamic International Relations Towards a Theoretical Framework

2015 ◽  
Vol 1 ◽  
Author(s):  
Gubara Hassan
Keyword(s):  
Social Sciences ◽  
International Relations ◽  
Modern Society ◽  
Theoretical Framework ◽  
World Politics ◽  
Muslim World ◽  
The West ◽  
The Past ◽  
Alternative Approach ◽  
The World

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).

Future Impossible Communities

2020 ◽  
Vol 24 (1) ◽  
pp. 96-102
Author(s):  
Jossianna Arroyo
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Puerto Rico ◽  
West Indies ◽  
Special Section ◽  
The West ◽  
Spanish Caribbean ◽  
The Past ◽  
Critical Intervention ◽  
Key Interventions

This response essay reviews the six contributions to the special section “Con-Federating the Archipelago: The Confederación Antillana and the West Indies Federation.” These key interventions on the Spanish Caribbean Confederation projects in the nineteenth century and the West Indies Federation in the twentieth century provoke the following questions: Could we call these two Caribbean confederation projects failures if their centrality in Caribbean political imaginaries suggests otherwise? What are some of the insights that these two projects could offer to Caribbean sociohistorical processes, culture, and political developments? Even though these two projects seem to share a similar political goal, they are also radically different. The author reviews the contributions to the special section in dialogue with examples from Puerto Rico in order to assess the critical intervention in theories of nationalism produced by the past projects of federation and the possible futures they give rise to.

Globalization and the Muslim World

2012 ◽  
Vol 8 ◽  
pp. 275-295
Author(s):  
Mohd Abbas
Keyword(s):  
Brain Drain ◽  
Radical Change ◽  
Electronic Media ◽  
Muslim World ◽  
Local Culture ◽  
The West ◽  
World Community ◽  
The Past ◽  
The World ◽  
Culture And Language

History indicates that before the coming of modern globalization, the Muslims had their own version of globalization. During the Muslim era of globalization which coincides with the Golden Age of the Muslims, the West benefited immensely from the scholastic works produced by Muslim scientists and scholars.  Modern globalization which started during the era of Western colonization of the East has now gone to every nook and cranny of the world. The usage of internet and other modern electronic media directly or indirectly has speeded up the process of transporting modern globalization to the world community. Modern globalization has brought about radical change in aims of education; it has marginalized local culture and language; it has caused brain drain everywhere in the world. Muslims, it seems, are perceiving globalization as identical to re-colonization. This paper intends to explore and investigate how modern globalization heralded by the west is different from Muslim globalization in the past.

Social Democracy Then and Now

2002 ◽  
Vol 1 (1) ◽  
pp. 77-80 ◽  
Author(s):  
Robert Page
Keyword(s):  
Nineteenth Century ◽  
Social Democracy ◽  
Theory And Practice ◽  
Past Century ◽  
The West ◽  
Term Survival ◽  
Social Democratic ◽  
The Past ◽  
Constant Feature

C.A.R. Crosland (1956) The Future of Socialism, Jonathan Cape, London.Donald Sassoon (1997), One Hundred Years of Socialism, HarperCollins London. (First published by I.B.Tauris in 1996).John Callaghan (2000), The Retreat of Social Democracy, Manchester University Press, Manchester.Between them these three books provide an excellent overview of the theory and practice of social democracy as it has twisted and turned over the past century. As Sassoon reminds us in his magisterial review of the West European left, revisionism of one kind or another has been a constant feature of socialist discourse. The key question has always been whether such revisions have helped to bring about the transformation of capitalism (or, perhaps more realistically, its humanisation) or, in contrast, helped to secure its long-term survival. The first, and arguably the most controversial, revisionism of social democratic thought occurred in Germany at the end of the nineteenth century.

“No Deceit Safe in Its Hiding Place”: The Criminal Trial in Eighteenth-Century Spain

2002 ◽  
Vol 20 (3) ◽  
pp. 449-478
Author(s):  
Fabio López-Lázaro
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Central Government ◽  
The Political ◽  
The West ◽  
Spanish Society ◽  
The Past ◽  
Political Criticism ◽  
Uncritical Acceptance ◽  
Looking Back

The least understood aspect of the punishment of crime in pre-nineteenth-century Spanish society is trial procedure. This is not surprising. Our misapprehensions and misinterpretations of the past are principally the product of eighteenth-century reality being sieved through an uncritical acceptance of nineteenth-century political criticism. The West inherits much of its modern paradigm from the Spain of 1808 to 1834, from Romantic images of Goya as the enlightened individual fighting obscurantism to portrayals of heroic guerrilla patriots seeking to wrest political reform from a reactionary central government. It also inherits, although less consciously, the political rubrics of liberal and conservative (and absolutist) from nationalist polemics during the 1808–1814 French occupation. When looking back half a century later, Spaniards wanted to distinguish themselves clearly from the past.

scholarly journals Arabic Literature Singe the Beginning of the Nineteenth Century

1922 ◽  
Vol 2 (2) ◽  
pp. 249-265
Author(s):  
Shaykh M. H. ʻAbd al-Raziq
Keyword(s):  
Nineteenth Century ◽  
Thirteenth Century ◽  
Muslim World ◽  
Arabic Literature ◽  
The West ◽  
New Era ◽  
History Of ◽  
Arabic Speaking

The dawn of the nineteenth century marks a new era in the history of Arabic literature. After five centuries of mental lethargy, beginning with the irruption of the Mongols into the Muslim world in the thirteenth century, a renewed zeal for learning has dispelled the gloom which so long overshadowed the Arabic-speaking countries. Many factors were at work to bring about a beneficial change. The West began to take varied interest in the dormant East by collecting and studying its long-forgotten literatures.

Introduction

2006 ◽  
Vol 14 (3) ◽  
pp. 369-372
Author(s):  
NICHOLAS CANNY
Keyword(s):  
Nineteenth Century ◽  
Social Preferences ◽  
The West ◽  
The Past ◽  
National Archives ◽  
Public Record ◽  
The Moment ◽  
National Libraries ◽  
First Time ◽  
The Relationship

This Focus addresses the relationship between historians and the societies they serve, particularly since the later nineteenth century when, for the first time, historians began to define themselves as a distinct professional group. One of the conclusions that emerges from the four case studies pursued here is that the independence of judgement which professionalism implies, founders the moment it is perceived by a wider public that historians are no longer providing them with the moral guidance they expect from those who have studied their pasts. It is also shown that the challenges and responses did not prove identical in any two sets of circumstances. This introduction also makes reference to general challenges to which individual contributors do not necessarily refer, but which have impacted on the work and independence of all historians.Historians, both now and in the past, have been aware that what they write is, of necessity, influenced by their personal circumstances as also by their political and social preferences. Perhaps out of recognition of this, some writers of history in all centuries, and possibly from every culture, have celebrated their ability to shape policy in the present by citing experiences from past times. Then, in the nineteenth century, as governments in the west established Public Record Offices, National Archives and National Libraries, it came to be accepted in that part of the world that historians were professionals who, having undertaken a prescribed course of training, were uniquely equipped to assess how politicians and diplomats in the past had conducted their business.

Re-Islamization of the West African Ummah A Model for Tajdid?

1987 ◽  
Vol 4 (2) ◽  
pp. 209-228
Author(s):  
Abdur Rahman I. Doi
Keyword(s):  
West Africa ◽  
Personal Development ◽  
West African ◽  
Point Of View ◽  
Muslim World ◽  
Sahara Desert ◽  
The West ◽  
The Past ◽  
Islamic Civilization

IntroductionHuman development, from the Islamic point of view, can be achieved onlyby following the footsteps of the Prophet (SAAS). The nearer one comes toimbibing the Message of the Quran, Sunnah, and Shari’ah in one’s life, themore humanly developed one becomes, because personal development in Islamis measured by one’s refinement in living this Message. The more refinedand developed are the persons in a community, the better will be their cultureand civilization.As long as Muslims continued moulding their life according to the Shari‘ah,their civilization in Medina, Baghdad, Andullis, Constantinople, and Delhiflourished. The decline and fall of Islamic civilization came when Muslimsstarted paying mere lip service to the formula of faith and departing fromthe spirit and purposes of the Shari‘ah. This was the unfortunate phenomenonthroughout the Muslim world. Fortunately, the rightly inspired people roseto bring back the erring Muslims to the path of the Shari’ah. This paper seeksto present an assessment of the dynamics used by a Mujaddid (a promoterof Tajdid or revival) of West Africa to re-Islamize a society that had sunkinto the abyss of confusion.Islam in West AfricaWest Africa, situated south of the Sahara desert, and which the Arabhistorians called Bilad al Sudan, has witnessed in the past, many Islamicempires, e.g., Ghana, Mali, Songhai, and Bornu, the last of which was theSokoto Caliphate. It emerged from the process of Tajdid (renewal or revival inaccordance with the Quran and Sunnah)’ which was started by Shehu(Shaikh) ‘Uthman Danfodio (1754-1817) in 1774, and which culminated in ...

Early Muslim Medicine and the Indian Context: A Reinterpretation

2013 ◽  
Vol 19 (3) ◽  
pp. 274-299 ◽  
Author(s):  
M. Shefer-Mossensohn ◽  
M. Shefer-Mossensohn ◽  
K. Abou Hershkovitz
Keyword(s):  
Medical Practice ◽  
Ancient Greece ◽  
Muslim World ◽  
Western Science ◽  
The West ◽  
Past Work ◽  
The Past ◽  
Indian Context ◽  
The Way

Abstract The past few decades have witnessed a remarkable shift in the way scholars study the field of sciences in Muslim societies. Up to the 1980s, research focused on Muslim scientists’ role as transmitters of science to the West, and as contributors to Western science. The Muslim world was commonly viewed as a link between ancient Greece and Latin Christendom, its scholars serving as translators of Greek treatises, and as preservers of Greek knowledge. Recently, the theme of Indian-Muslim cultural-scientific relations has attracted growing attention. Following this trend, we maintain that the eighth and ninth centuries reveal an interaction between Indian and Muslim medicine and physicians. Building on the past work of scholars such as Michael W. Dols and more recently Kevin van Bladel, we reinterpret medieval Arabic sources to reveal that the interest in Asian science was not a brief and untypical phenomenon that lacked long-lasting implications. By rereading Arabic chronicles and biographical dictionaries, we will portray how a rather brief contact between ʿAbbāsid Iraq and India proved to yield enduring influences. We will focus on two aspects of Muslim medical practice for demonstrating the Indian connection: the presence of Indian physicians in Baghdād in and around the ʿAbbāsid court, and the emergence of early Muslim hospitals.

The Modern Spirit of Asia

2013 ◽  
Author(s):  
Peter van der Veer
Keyword(s):  
Nineteenth Century ◽  
Nation Building ◽  
The West ◽  
Qi Gong ◽  
Building Projects ◽  
Christian Conversion ◽  
Imperial History ◽  
China And India ◽  
Indian Nationalism ◽  
India And China

This book challenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. The book begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. The book traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The book moves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang.

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