By Bobby S. Sayyid
This can be a provocative account of the ways that Muslim identities have come to play an more and more political position in recent times. Theoretically cutting edge, it indicates how Islamic routine -- regardless of the wide range in their manifestations -- are top understood as a continuation of political and cultural decolonization.The worry and nervousness aroused by way of the so-called Islamic probability isn't really a delusion neither is it easily a final result of terrorism or fundamentalism. The emergence of Islamism signs the top of the uncontested inspiration that ‘West is best’. because the writer demonstrates, Islamism skill having to reconsider Western id and its position on the planet, having to come back to phrases with the concept that the West is simply one other civilization between many.This learn attracts upon the total breadth of poststructuralist idea as a way of higher figuring out Islamism. As such, it is important interpreting for all those who find themselves drawn to the Muslim global -- in either its nation and diasporic kinds -- in addition to teachers concerned about questions of ‘race’ and position in a poststructuralist context.
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Additional info for A Fundamental Fear: Eurocentrism and the Emergence of Islamism (Postcolonial Encounters Series)
RE)CONSTITUTING NATURE Back to that impossible beginning: What is the life of an animal limited to “pure sensations” (164)? Rousseau’s brief description suggests a self-contained equilibrium: “The products of the earth furnished him with all the necessary assistance [secours]; instinct led him to make use of them. Hunger and other appetites making him experience by turns various manners of existing, there was one appetite that invited him to perpetuate his species; and this blind inclination, devoid of any sentiment of the heart, produced only a purely animal act.
This is a teleology troubled by history and by the coincident possibility that human artifice fulfills and perverts natural ends. 1 Here the legitimacy of masters and slaves depends on how these natural categories have been politically construed, and thus whether the body politic is “in accordance with nature” is fundamentally a matter of representation. Similarly, Aristotle points to natural signs of the differences between rulers and ruled in their bodies—the former are marked by an upright carriage, while the latter are stocky and strong—but this turns out, again, to be only an intention: “Nature indeed wishes to make the bodies of free persons and slaves different [as well as their souls] .
4 He illustrates the point with a story taken from HelvCtius, where a man’s timid glances, uncertain bearing, and hanging head are taken as announcements of his political subjugation. What Rousseau deduces, however, is a refreshing absence of courtier affectation, thus the manly exterior of an honest citizen. ”5 For Rousseau the body inescapably signals a state of mind, but interpreting the bodily signals returns us, again, to sociopolitical analysis. And then there’s that monstrous nipple. ” But after reflecting on her abased condition—she’s a “slut” (salope) who sells herself even to sea captains6—he is sure this condition must correspond to some repulsive flaw, which he promptly finds, and just in the nick of time.
A Fundamental Fear: Eurocentrism and the Emergence of Islamism (Postcolonial Encounters Series) by Bobby S. Sayyid