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Under samma himmel PDF. For that reason the rest of this paper will be concerned with occidentalisms as presented from this angle. The West is presented as an invidious civilization characterized most by its naturally oppressive and exploitative nature, squarely opposed to what is presented as the liberating truthfulness of Islamic civilization. We see now that there is not only a struggle between Islam and the West, but also that this is a struggle of religious fanaticism.
To understand this, it will be enough for us to see Western extremism at work in its position towards Israel, the suffering of Palestinians, the 6 Woltering This suggests an eagerness on the part of Islamic authors to see signs of Islam being treated unfairly. She expresses her disappointment and a sense of not being taken seriously. While Al-Bishri does not argue that the two systems must necessarily clash, he does see a conflict in principle, as is clear from his explanation for Islamic religious revivalism and extremism.
According to Al-Bishri the Islamic revival was a reaction to a crisis of authenticity, brought about by Westernization.
Liberals are more likely to discuss specific policies of America or the European Union rather than an amorphic West. This means that the Islamist trend is the dominant trend in shaping the debates on identity, culture and civilization, which have emerged after the end of the Cold War.
Indeed, the Islamists are ideally placed for this debate, since they have always been thinking of the West in terms of culture, rather than in terms of an economic system. This begs the question as to whether occidentalism in the Arab world today is generally as alarmist and dismissive as the abovementioned samples suggest. To a large extent this is a question of terminology.
For anyone who has been to Egypt it will be clear that the public sphere is much more influenced by Western cultures than can be said reversely.
Consequently one should take this into account when studying occidentalism in texts. These publications both discuss European integration in order for the Arab world to profit from its experience. Carrier, James ed. Carrier, introduction to Occidentalism: Images of the West, ed. James G. Carrier Oxford: Clarendon Press, , 2. Breckenridge and Peter van der Veer, eds.
And it is definitely not an Oriental style for dominating, restructuring and having authority over the Occident. Munqidh who complained about the low moral standards of the Christian Franks which would affect the neighbouring Muslim communities. These encounters during the centuries were filled with prejudices culminating in the period of colonialism when the West was really convinced to bring enlightenment to the Orient whereas the Orient fell into a deep suppression.
To start with, The American Heritage Dictionary innocently defines Occidentalism — probably originated in —40 — as 1. A quality, mannerism or custom specific to or characteristic of the Occident. Scholarly knowledge of Occidental cultures, languages and peoples.
His proposal was to re-establish an independent Arabic intellectual tradition, an Arab renaissance. Whether there is causality between this sort of Occidentalism and a sense of humiliation or of defeat, which easily can turn humiliation into a cult on purity and authenticity, as some writers have suggested, is open to 31 Cf. The matter of fact is that his project did not really take off. The answer had to come from within the Occidental discourse itself. Hence, the term was probably first mentioned in the context of American cultural studies by James G.
Carrier in and, in a more elaborated way, in in his edited volume entitled Occidentalism: Images of the West, wherein it seems to be a suitable marker to examine a variety of responses to colonialism and modernity36 constructed and re-constructed in the light of historical and political contingencies.
Consequently, this sort of Occidentalism would go hand in hand with the imperial form of governmentality. Yet, the term Occidentalism became even more popular with the publication entitled Occidentalism: The West in the Eyes of Its Enemies.
See, James G. Carrier, ed. Though the authors deal with a variety of misapprehensions about the West and what it positively stands for — basically, rationality and individual freedom — they reproduce the dichotomy in a lasting way. All the same, the complex points raised by Said are absent. Instead of unfolding a genealogy of Occidentalism, the apologetic book focuses on the perceived worst aspects of Western life — materialism, commercialism, alienation.
The Islamist contribution to this track of Occidentalism is seen in the religious vision of purity according to which the idolatrous West simply has to be annihilated. One can sense ressentiment of the negative privileged, that is the Islamists, nourished by experiences of humiliation and persecution. Therefore, they conclude, Occidentalism is part of the counter-Enlightenment, a revolt against rationalism and secularism, but also against individualism, as well as against a soulless society addicted to creaturely comforts, animal lusts, self- interest and security.
Thus, Occidentalism according to this reading, is anything which is against the achievements of the West; it is a universally present and unavoidable element in the modern world; a constant shadow to modernity. This leads to the next section of this paper: the female body, about which Muslim nationalists and theologians have cut and dried opinions reciprocating European discourses about the harem, especially in recent times.
While positive accounts of European women were used for the nationalist call for unveiling and educating women, negative narratives encouraged the idea of a Europhobic discourse that alerted against the Westification of Oriental woman49 ultimately rendering her into an icon of corruption and immorality par excellence.
For example, some Oriental travelers conceived public places in Europe such as theatres as meeting places of whores and adulteresses and rendezvous of well-experienced pimps where intermission between the performances was understood as an occasion for intimacy between performers and their customers.
They are addicted to pleasure and play, and are free from suffering and toil. Carrier gets to the point when paraphrasing Laura Nader that various commentators in the Middle East construct and present images of the West that portray women there as devalued sex objects, exploited by a flourishing pornography, and constantly threatened by molesting, rape, incest, and family violence.
These are paired with orientalisms of Islamic society as one that values women and in which they can be secure. Similar strategies of familiarization can be traced in European imaginations about the harem, which had become the exotic site for the projection of licentious and permissive fantasies.
In fact, these sexual imaginations were intertwined with colonial discourse on feminisation of Islam, which actually reflected the process of feminisation of Christianity back in Europe projected onto the colony and culminated in the politics of colonial civilizing mission the colony was perceived in terms of feminality that had to be tamed and subdued by the stark male rescuing colonizer in order to be saved from her environmental disorder.
From the span of cultural studies and the reciprocal itineraries of images between Orient and Occident let us now return to our local legend of the Earl of Gleichen and its context, the crusades. Kohlhammer, In consequence, a boundary and dissociation from Islam took place which now was endowed with an overall enemy image.
It is interesting to note that during the crusades the symbol of the cross was replaced by that of a sword, the symbol of the Christian Middle Ages par excellence. This contributed to the self-affirmation of the knighthood: there could be no knight without a sword! By the same token, the idea of the culture of knighthood and its moral dimensions was applied to the imagined Oriental permissiveness: although Catholicism demanded strict and austere lifestyle as laid down in its doctrines; in reality libertinism was not uncommon, even in the high ranks of Catholic Church.
Later, Protestant reformers like Martin Luther — criticized this concept of an ideal moral society based on well-ordered norms.
However, in reality Christian knights had only little to do with swords and permissiveness. Indeed, the mission to fight could barely be regarded as fulfilled; on the contrary, what they brought with them was the minstrel-song German: Minnegesang instead. And while the crusaders spoke of wars of liberation, for Arabs those fights were more or less protective fights only.
Certainly, no such verdict can be traced in the Vatican archives.
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