By Hamid Dabashi
What does it suggest to be a Muslim - during this international, during this deeply transformative time? Hamid Dabashi ask this seminal query anew, within the context of what he proposes is a post-Western global the place the "Islam and the West" binary is collapsing and the place "the West," as a build, not holds a similar normative hegemony. opposed to the grain of greater than 200 years of colonialism and self-alienation, Islam is still not only an international faith yet a sophisticated faith - person who has regularly been aware of itself in successive imperial settings. With the increase of ecu after which American imperial adventures, Muslims were at the receiving finish of alternative worldly empires that experience compelled them right into a self-alienating discussion. Dabashi argues that the pressing job dealing with modern Muslims is to deliver their worlds to self-consciousness past the self-alienating come upon with eu colonial modernity and within the context of the hot worldliness that Muslims (like all other folks) face. This transition calls for crafting a brand new language of serious dialog with Islam and its cosmopolitan history - a language that's tuned to the rising, no longer the disappearing, international.
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Additional resources for Being a Muslim in the World
Being a Muslim in the World. New York: Palgrave Macmillan, 2013. 1057/9781137301291. 1057/9781137301291 The Muslim Cosmopole 43 My argument in the previous chapter was centered around the proposition that imagining ourselves in a post-Western world requires the dismantling of the regimes of knowledge with which the fiction of “the West” has historically sustained itself. I particularly targeted the binary between religion and secularism that I propose needs to be conceptually discarded in favor of a worldly conception of Islam that allows Muslims to be in their world and regenerate their collective consciousness with a fullbodied presence in their faith.
The supposition of any ontological access to the historical making of these, as any other, societies must commence with a simultaneous abandonment of all illusions of metaphysical certainties operative in such conceptual categories as “Islamic societies” by actively cultivating the post-metaphysical, anti-representational groundlessness, Vattimo’s il pensiero debole, of multiple claims on historical allegiances of individuals, always politically anchored, never practically irrelevant. As a methodological proposition, the crucial significance of this act of deconstruction must be clearly understood.
1057/9781137301291 Breaking the Binary 27 being Muslim but precisely by virtue of being Muslim. The apposition implicates both terms of the constructs and equally enables them. As an epistemic attribution of a generic characteristic to a singular civilization, the term “Islamic societies” is an invention of the Orientalist imagination under specific historical circumstances. ” They are just societies. ” As a set of binary oppositions, the twin terms of “Islamic societies” and “Western societies” are coterminous, and both are the result of the European project of post-Hegelian Enlightenment.
Being a Muslim in the World by Hamid Dabashi