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novum opus hominum

posts tagged "western"

This New Human Work is created by a history nerd sitting behind a laptop screen, enjoy a series of ideas he hopes to be thought provoking.
I am quite proud of my Contemplations and Discussing Islam pages. Feel free to contact me anytime.

What we all hold in common is our belonging to a species that in principle seeks the unseen, and that is the source of its behavior and its development. If what man sees and feels were enough, he would remain static, but since it is not enough, he goes into motion, a motion that ensures his evolution

Ali Shariati in Marxism and other western fallacies

Two images of India that are recognisable to people today in both Britain and the USA are those of poverty and mystery. What ‘sells’ a country like India to the West, as seen in tourism advertisements for example, is its ‘exotic culture’ in the context of its economic poverty. In her exoticism and her misery, the ‘Indian woman’ has embodied the subcontinent itself: attracting and repelling at the same time, she is as absent in the construction of her image as India has been. As Said says: “in discussions of the orient, the orient is all absence, whereas one feels the orientalist and what he [sic] says as presence”. Said’s quote is significant because, as Billie Melman has shown, although he uses examples of the construction of women in literature as descriptive illustrations of orientalist discourses, he does not incorporate an analysis of gender into his conceptual approach. Liddle and Joshi, for example, show how gender formed one of the pillars on which imperialism was built, and that the divisions of gender mediated the structure of imperialism; and Sangari and Vaid demonstrate that both the coloniser and the colonised used the image of Indian women and the notion of Indian tradition in relation to gender to contain political and cultural change in both Britain and India. Although this orientalist discourse was largely constructed by men, Western women also contributed to it.

Feminism, Imperialism and Orientalism: The Challenge of the ‘Indian Woman’

Ramusack identifies the approach of most Western feminists of the time as “maternal imperialists”, including those who supported Indian nationalism but still believed that the colonial government improved the condition of women. As Jayawardena makes clear, they saw Indian women as their special burden, and saw themselves as the agents of progress and civilisation. The subject Indian woman in a decaying colonised society was the model of everything they were struggling against and was thus the measure of Western feminists’ own progress. British feminists saw Britain as the centre of both democracy and feminism, and when they claimed political rights they also claimed the right to participate in the empire, seeing female influence as crucial for the empire’s preservation. They sought power for themselves in the imperial project, and used the opportunities and privileges of empire as a means of resisting patriarchal constraints and creating their own independence.

The truth.

(via mehreenkasana)

(via mehreenkasana)

Marxism and other Western Fallacies by Ali Shariati.
A collection of a series of lectures by the great Ali Shariati on Marxism and other western theories. 
This should put to end any misconceptions that green movement people try to convey about Ali Shariati being a Marxist. 

Marxism and other Western Fallacies by Ali Shariati.

A collection of a series of lectures by the great Ali Shariati on Marxism and other western theories. 

This should put to end any misconceptions that green movement people try to convey about Ali Shariati being a Marxist. 

The politics of inaccuracy and a case for “Islamic law”

 Lena Salaymeh

A futile exchange:*

Random person:“What do you study?”Me:“Islamic legal history.”Random person:“Oh, sharīʿah law.”Me:“No, sharīʿah means divine law; it’s an abstract concept. I study the interpretations of divine law or laws as actually applied by Muslim societies, which is fiqh in Arabic, and I focus on the medieval period.”Random person:“Oh, so then you study the historical sharīʿah law.”Me:“No, I study Islamic legal history.”

*

Then the conversation awkwardly ends. Some form of this ineffective exchange has occurred more times than I can count. I sometimes also explain that “sharīʿah law” is redundant becausesharīʿah means divine law (and “sharīʿah law” therefore would be “divine law law”). But I typically sense that the miscommunication between us is so vast that rectifying it would be a prolonged burden. I blame the term “sharīʿah” and all of the imprecisions and mythologies that surround its use in Western discourses.

Like the philosophical distinction between Truth (with a capital T) and truth (with a lowercase T), the terms sharīʿah and fiqh distinguish between the unknowable and the knowable. Sharīʿah is God’s law. But humans have to rely on their interpretive faculties to ascertain what the divine laws are and how they are to be applied; fiqh thus refers to the human understanding of sharīʿah. In Arabic, a jurist is a faqih because his/her role is to interpret law (fiqh).

Since the process of understanding divine law is not a uniform or singular one, there are multiple interpretations of what divine law is, and, consequently, there are many schools of Islamic legal thought. The sharīʿah-fiqh distinction is one that is clearly recognized in Islamic jurisprudential texts and beyond. While I am still in the process of undertaking a thorough historical study, I suspect that the conflation of the terms sharīʿah and fiqh became normative among Muslims in the modern era—particularly in the context of Islamist-based resistance to imperialism. Regardless of the precise genealogy, the use of the term sharīʿah rather than fiqh in contemporary Muslim discourses has political motivations and ramifications; in other words, it is essentially about power. Jurists or political figures who use the term sharīʿah claim more authority for themselves and their opinions (legal or otherwise) than they could if they used the term fiqh.

Some of you might be thinking that Islamic studies specialists use the term sharīʿah, so how problematic can it be? Admittedly, this does not help my case. In the past, when I have discussed this issue with my colleagues, they have argued that we cannot win this terminological battle because the use of the term is too prevalent, and the term is, in any case, used by Muslims innocuously, etc. But these rationalizations have more to do with inertia than anything else.

So why do I think my interlocutor, this random person from the futile exchange above, should not use the term sharīʿah? Because my interlocutor has no idea what fiqh is, and therefore has no idea that there are numerous Islamic legal schools of thought. My interlocutor does not realize that no consensus exists about what is contained in sharīʿah, which animates an intense and fraught socio-political struggle. Who claims to define sharīʿah is just as significant as howsharīʿah is defined. Consequently, when Western media identify a particular country as applyingsharīʿah and that country is actually applying an outlying interpretation of Islamic law, then Western media is legitimating that country’s policies as “sacred” or religiously authentic. Islamic law is defined and practiced distinctly by different people in different places and at different times, but using the term sharīʿah obfuscates those subtle realities. This is why I believe that the term sharīʿah should simply not be used: most people use it incorrectly.

But inaccuracy in Western discourses is only part of the problem. The other side of inaccuracy is an ideological interest in reifying the “Other”—in this context, Muslims and their laws. Why is the transliterated Arabic term sharīʿah consistently used in Western languages instead of the more accurate translation, “Islamic law”? The repeated use of the non-translated term (sharīʿah) rather than “Islamic law” operates as a distancing and vilifying mechanism. It is easier to colonize, to abhor, and to fear people who have “sharīʿah” than it is to do the same to people who just have laws. The usage of the term “sharīʿah” helps generate xenophobia.

I would like to erase the term sharīʿah from our contemporary lexicon and replace it with Islamic law. Many people have and will continue to resist relinquishing the term sharīʿah—perhaps in line with their political agendas—but I hope that at least some will consider the politics underlying the term’s misapplication. Someday, I hope, “Islamic law” will be my interlocutor’s term of choice.

IMF agrees $3bn financing deal with Egypt-Good or Bad?

The International Monetary Fund (IMF) has agreed a $3bn (£1.8bn) loan deal with the interim government in Egypt.

The IMF praised the government’s attempts to stabilise the economy since the uprising that toppled President Hosni Mubarak in February.

The uprising scared away tourists and investors and cut tax revenues, which has left the government short of cash.

The deal must still be approved by the IMF’s board and Egypt’s cabinet and military council.

Last week, the government approved its 2011-12 budget, which raised spending by a quarter.

Much of the increased spending went on helping low-income households.

The growing gap between rich and poor was one of the factors that sparked the protests in February.

The IMF praised the budget, saying it went, “in the right direction of supporting economic recovery, generating jobs and assisting low income households, while maintaining macroeconomic stability”.

worldbyharoon:

I smell something fishy here. the IMF cutting an economic deal with the INTERIM government? since it is the IMF, i highly doubt this is going to be in the interest of the people. Egyptian revolution’s future is not looking bright right now. But can someone give me more information about this? any Egyptians on tumblr who know what is going on? is the new budget really in the interest of the poor? and what is with the $3bn LOAN the IMF is giving? any information on what it consists of? please anyone? 

I really want to know!

(Source: BBC)