By Kamal Soleimani
Opposing a binary point of view that consolidates ethnicity, faith, and nationalism into separate spheres, this e-book demonstrates that neither nationalism nor faith could be studied in isolation within the center East. spiritual interpretation, like different structures of meaning-production, is suffering from its historic and political contexts, and the methods of interpretation and spiritual translation bleed into the institutional discourses and approaches of nation-building. This ebook calls into query the foundational epistemologies of the geographical region via centering at the pivotal and intimate function Islam performed within the emergence of the geographical region, displaying the entanglements and reciprocities of nationalism and non secular proposal as they performed out within the past due 19th and early 20th century heart East.
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Extra resources for Islam and Competing Nationalisms in the Middle East, 1876-1926
It must be noted here that the redefinition of umma was heavily informed by the Muslim anti-colonial struggle in NATIONALISM AND RELIGIOUS THOUGHT 35 the late nineteenth and early twentieth centuries—a struggle that shaped modern Muslim self-perception and enabled the revivalists to perceive the entire Muslim world as a unified a religio-political community vis-à-vis the colonial West, with its ties to Christendom. 101 In fact, Muslim revivalist writings, such as that of al-Kawakibi, exemplify the inseparability of Arab nationalist and Islamist claims to the caliphate in the late nineteenth and early twentieth centuries.
Thus, modern Muslims’ eagerness to find examples of democratic forms of governing in the golden age of Islam should be seen in this context. ”2 Therefore, in modern era, in many instances neither nationalism nor religion (more specifically Islam) can be studied in isolation. A significant body of scholarship on nationalism tends to overlook the complex and reciprocal relationship3 between religion and nationalism— informing us that if there has been any direct relationship between the © The Editor(s) (if applicable) and The Author(s) 2016 K.
In turn, one is propelled to ask whether the religious agent loses her/his religious consciousness as s/he attains nationalist consciousness. Greenfeld asserts that nationalism, as a secular consciousness, is able to sacralize the secular. These remarks are worthy of attention for two reasons: First, despite the assumed immobility and clarity of the boundaries between the sacred and the secular, nationalism (read “the secular” here) is still endowed with a “religious” or sacred power—that is, it has the ability to sacralize.
Islam and Competing Nationalisms in the Middle East, 1876-1926 by Kamal Soleimani