• Books: Bury the Chains by Adam Hochschild, Endless War: Hidden Functions of the "war on terror" by David Keen, Capital Vol. 1, Tin Drum by Günter Grass, What is Islam? by Shahab Ahmed, Desiring Arabs by Joseph Massad, Spies, Soldiers and Statesmen by Hazem Kandil, La Condition Humaine by André Malraux, Of Mice and Men by John Steinbeck, Imagined Community by Benedict Anderson, Culture and Imperialism by Edward Said, The Wretched of the Earth by Frantz Fanon, The Richness of Life by Stephen Jay Gould, Children of the Alley by Naguib Mahfouz, The Mass Psychology of Fascism by Wilhelm Reich, Brave New World by Aldous Huxley, 1984 by George Orwell, Noli me Tangere by José Rizal, Age of Extremes by Eric Hobsbawm, ذهنية التحريم لصادق جلال العظم, Karl Marx by Francis Wheen, وليمة لأعشاب البحر لحيدر حيدر, Candide by Voltaire, النزعات المادية في الفلسفة العربية الإسلامية لحسين مروة, Listen Little Man by Wilhelm Reich ..
  • Films: Alexanderplatz by Rainer Fassbinder, Clockwork Orange, Apocalypse Now, The Battle of Algiers, films by P. P. Passolini, Persepolis, Midnight Express, 1984, Papillion, Gangs of New York, Sophie Scholl, Life of Brian, Ivan the Terrble, Battleship Potemkine ...

Saturday, September 24, 2016

"This inclusion of Islam in the Nietzschean catalogue of more 'honest', pre-, non- or even anti-European societies offers two further points of interest: first, that Nietzsche's remarks do not greatly differ from the kinds of observations a whole century of European Orientalists were making about Arabs and Muslims in general — that Islam is incapable of democracy, that is fanatical and warlike, that it is Frauenfeindlich and socially unjust, etc. Nietzsche's only difference, ironically, is that he affirms these prejudices instead of lamenting them. Nietzsche, who had never visited a Muslim country and whose closest brush with the 'Orient' was the 'southern' sensuousness of Naples, had to rely on an extremely unreliable canon of Orientalists for his information about Islam and Arab culture. The fact that Nietzsche's opposition to 'progress' led him to react positively to the kind of racial and generic defamations attributed to the Middle East by these 'experts' leaves us with an interesting dilemma: how do we interpret Nietzsche's anti-democratic, mysogynistic but nevertheless positive characterization of Islam? Do we condemn it for conforming to a whole set of nineteenth-century stereotypes concerning these cultures, or do we interpret it as an anti-colonialist gesture, turning around the heavy machine of European orientalism and using it to launch an itonic asault on the very modenity which produced it?

Nietzsche says very little about what Islam is, but only what it is not. Nietzsche's Islam is ultimately vacuous: a constructed anti-Christianity, admittedly associated with some figures and places, but fundamentally built on a certain Gefühl, one which feeds on anecdotes lifted out of Orientalist texts or gropes for symbolic figures like the Assassins or Hafiz in order to justify its assertions...

... Nietzsche seems not so much to be disagreeing with European Orientalism, as rather to be affirming and celebrating the very aspects of Islam they purport to deplore."

Ian Almon, The New Orientalists - Postmodern representation of Islam from Foucault to Baudrillard, 2007

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The American origin of the United Nations