Nèdeem Elmahjoub's blog

A liberal view that reflects liberal anxiety of a phenomenon of their own creation  The author’s profile says it all. Note that there is not a single word about Palestine and Germany’s complicity in a genocidal war.  “While in the Weimar Republic a century ago, demagogues and populists thrived on “othering” German Jews, today this “other” is the migrant - more specifically,  those with Muslim backgrounds .”

When Only God Can See

The cross-categorization of “Islam and the West” … survived [Edward] Saïd’s intervention, first and foremost because the material basis of its continued validity persisted… Saïd, due to his own invested interest in Enlightenment humanism, fell short of fully exposing the barbarity that European capitalist modernity has perpetrated upon the world.   The West” coinvented an “Islam” best suited to serve its colonial interests by sustaining the illusion of its own civilizational superiority. This dual false consciousness was not merely a product of a sense of racial superiority; it was also a requirement of the economics of robbing continents of their wealth and wherewithal. Any and all acts of decolonization are entirely contingent on dismantling all such civilizational divides as “Islam and the West,” “the First and the Third World,” “the West and the Rest,” in all of which the ruling ideological powers of the world have robbed continents of their material and labor resources an...

The article is available in four languages. This should be a guide to anyone who wants to study religion in general and Islam in particular . 1. “The impossibility of writing the history of a religion as an autonomous entity without considering the economic, social and political dynamics at work. 2. The relative autonomy of religion vis-à-vis social issues. In other words, ideology translates into its own language the contradictions that run through society. 3.  There is not one Islam, transcendent, ahistorical, but several very different Islams, transformed by the historical conditions in which they flourished; these Islams are ideologies, it would therefore be methodologically erroneous and politically ineffectual or even dangerous to regard it as the main motor of economic phenomena.” 4.  The politicisation of Islam and the development of Islamic fundamentalism are the fateful results of the subjugation of Muslim countries by the capitalist powers of Europe. This subjugatio...

Note:  Gabon mentions the ‘egalitarian principles of the French Republic’. I wish he referred to when in its history the Republic has ever had those egalitarian principles in reality. Gabon does not put the word ‘Islam’ in inverted commas. Is ‘Islam’ one as it is often portrayed or attacked? Does the French state have a problem with the ‘Islam’ of the Saudi monarchy? Does it have a problem with the .’Islam’ of el-Sisi in Egypt?  Did the French state have any problem with Bourguiba’s and Ben Ali’s regimes when they banned the headscarf in Tunisia public institutions and repressed those who broke the law? ******* “Even more surprisingly given the extremist and openly anti-Republican nature of Philippe’s declarations - even former presidential candidate  Marine Le Pen  never advocated anything like this - there has been little reaction from the political class, media, and public intellectuals, with the notable exception of an  open letter  by a handful of acad...

Priorities of a ‘neoliberal’ regime

Precious words written more than four decades ago, but they are still relevant. “So, if I may bring to bear upon your problems the opinion of a foreigner – a foreigner who knows your history and the social and cultural structures of your countries well, but a foreigner nonetheless, however sympathetic to your aspirations – I would like to make an appeal. Firstly, I appeal for lucidity. Myths may be useful for certain mobilizations, but they end up by mystifying, blinding and misleading the very people who manipulate them. To retreat into myths, especially the use of the past to elucidate today’s problems, is another sign of weakness. If forceful ideas are needed to guide action, let them be as close to reality as possible. Secondly, I appeal for open-mindedness. I have already said that societies which turn in on themselves and on their particular problems are dying, static societies. Living, progressive, dynamic societies are not afraid to borrow in order to get down to the task of fo...

A very insightful essay by Fred Holiday . What can pre-1978-79 Iran tell us about 2011 revolutions/uprisings in the ‘Arab world’?

I have sought not to make amends between “Islam and the West”, but to dismantle altogether this illusory binary, a solid byproduct of European modernity - or what they call “Enlightenment”, and the rest of the world knows as the darkest chapters of predatory colonialism.  I … propose that we read the fetishised concept of “the West” as an ideological commodity and civilisational mantra invented during the European Enlightenment, serving as an epicentre for the rise of globalised capitalist modernity.   —Hamid Dabashi The entire binary is false Related Excerpts from The End of Two Illusions

“Palestine is desolate and unlovely. And why should it be otherwise? Can the curse of the Deity beautify a land? Palestine is no more of this workday world. It is sacred to poetry and tradition - it is dreamland.” With these words Mark Twain closed his pilgrimage to Palestine, and in them can be seen the complex attitude of nineteenth-century Americans toward the Orient. For many nineteenth-century Americans, Palestine was a dreamland, a region of the world to be visited through the Bible and travel literature. The intense spiritual connection felt between Americans and the Holy Land, the idea of Palestine, would lead them to the region first as missionaries and then as tourists. Yet, to Americans, such as Twain, coming to Palestine from the western American frontier, Palestine did not compare in beauty, size, or material progress to their homeland. This comparison reflects the influence of materialism on the new wave of middle-class American travelers of which Twain was a member. The ...

Excerpts from The Islamic Enlightenment

  Táhireh / Qurrat al-Ayn  (1814/17-1852)

“Who controls the past controls the future: who controls the present controls the past.”  Fatma Aliye

Palestine today is perhaps the single most important spot on earth where the fictional battle between “Islam” and “the West” is waged. Palestine has always been home to Jews, and should always remain home to Palestinian Jews, in the company of their Christian and Muslim neighbors, in the framework of a free, equal, and democratic state. What has that simple fact to do with a colonial project of European settlers that has called itself “Zionism” and catapulted its colonial conquest of Palestine into the false binary of “Islam and the West”? Palestine has always belonged to Palestinians: Jews, Christians, and Muslims alike. Zionism was always a colonial sideshow distracting from this simple fact. In this context, singling out Hamas [or Palestinian Islamic Jihad] to define Palestinian resistance to occupation of their homelands is a deliberately false and falsifying synecdoche—making one militant group stand for the entirety of the Palestinian national liberation movement—a cause that has...

Saying that Lewis was a historian of “vast erudition” and “ a usually very good author” is very arguable.  The review though is good. Note that on the demographic ‘problem’ the current fertility rate in countries like Iran, Turkey, Tunisia, and Saudi Arabia is similar to France’s (see fertility rates of each country on wikipedia). The question remains: it is about the form of economic development.  What Went Wrong

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I think this is worth a read. Islam after the West

I highly recommend Sami Zubaida’s book Beyond Islam from which I have chosen these passages: Islamism, the cosmopolitan and the transnational We have seen how the leading Muslim modernist reformers were in many senses ‘cosmopolitan’. They formed part of the elite circles of intellectuals, aristocrats and politicians, and focused their efforts mostly within these elites. A subsequent generation of Muslim leaders turned to populism and mass mobilization, deploying a much more puritanical and nativist Islam – notably the Muslim Brotherhood in Egypt under Hassan al-Banna, which emerged in 1928; these were the ‘fundamentalists’. Their ideology was one of a return to the purity of early Islam and the first generations – hence ‘Salafi’ ( salaf means ‘ancestors’); but their politics were essentially those of modern populist mass mobilization. Their appeal was largely that of national liberation from foreign rule, but also, essentially, from foreign customs and lifestyles; they rejected not o...

Rodinson argues that both in its traditions and history Islam was no more and no less able to control borrowing, lending, interest rates, merchant entrepreneurs than any other religious program; the stereotypes of Islamic submission to God's will, or Islamic belief in predetermination, have played little part either in the acquisition of Islamic wealth or in its administration. Islam was frequently a way ruling classes had of keeping their power, and Rodinson suggests that this is as likely to be true now as it has been historically. Maxime Rodinson explains the mysterious Near East