Khaldoun Samman – författare

Featuring Immanuel Wallerstein, Joseph Massad, Marnia Lazreg, and other well-known and emerging new authors, this book seeks a more accurate understanding of Islam and Islamic societies'' role and relations to global cultural and economic realities. The book confronts a trend today of analyzing Islam as a "cultural system" that stands outside of, and even predates, modernity. The authors see this trend as part of a racist discourse unaware of the realities of contemporary Islam. Islamic societies today are products of the world capitalist system and cannot be understood as being separate from its forces. The authors offer a more carefully constructed and richer portrait of Islamic societies today and forcefully challenge the belief that Islam is not part of, nor much affected by, the modern world-system.

Featuring Immanuel Wallerstein, Joseph Massad, Marnia Lazreg, and other well-known and emerging new authors, this book seeks a more accurate understanding of Islam and Islamic societies'' role and relations to global cultural and economic realities. The book confronts a trend today of analyzing Islam as a "cultural system" that stands outside of, and even predates, modernity. The authors see this trend as part of a racist discourse unaware of the realities of contemporary Islam. Islamic societies today are products of the world capitalist system and cannot be understood as being separate from its forces. The authors offer a more carefully constructed and richer portrait of Islamic societies today and forcefully challenge the belief that Islam is not part of, nor much affected by, the modern world-system.

To understand the Middle East we must also understand how the West produced a temporal narrative of world history in which westemers placed themselves on top and all others below them. In a landmark reinterpretation of Middle Eastern history, this book shows how Arabs, Muslims, Turks, and Jews absorbed, revised, yet remained loyal to this Western vision. Turkish Kemalism and Israeli Zionism, in their efforts to push their people forward, accepted the narrative almost wholeheartedly, eradicating what they perceived as ''archaic'' characteristics of their Jewish and Turkish cultures. Arab nationalists negotiated a more culturally schizophrenic approach to appeasing the colonizer''s gaze. But so too, Samman argues, did the Islamists who likewise wanted to improve their societies. But in order to modernize, Islamists prescribed the eradication of Western contamination and reintroduced the prophetic stage that they believe - if the colonizer and their local Arab coconspirators hadn''t intervened - would have produced true civilization. Samman''s account explains why Islamists broke more radically with the colonizer''s insult. For all these nationalists gender would be used as the measuring device of how well they did in relation to the colonizer''s gaze.

To understand the Middle East we must also understand how the West produced a temporal narrative of world history in which westemers placed themselves on top and all others below them. In a landmark reinterpretation of Middle Eastern history, this book shows how Arabs, Muslims, Turks, and Jews absorbed, revised, yet remained loyal to this Western vision. Turkish Kemalism and Israeli Zionism, in their efforts to push their people forward, accepted the narrative almost wholeheartedly, eradicating what they perceived as ''archaic'' characteristics of their Jewish and Turkish cultures. Arab nationalists negotiated a more culturally schizophrenic approach to appeasing the colonizer''s gaze. But so too, Samman argues, did the Islamists who likewise wanted to improve their societies. But in order to modernize, Islamists prescribed the eradication of Western contamination and reintroduced the prophetic stage that they believe - if the colonizer and their local Arab coconspirators hadn''t intervened - would have produced true civilization. Samman''s account explains why Islamists broke more radically with the colonizer''s insult. For all these nationalists gender would be used as the measuring device of how well they did in relation to the colonizer''s gaze.

"A tour-de-force in different fields of knowledge. It takes world-city and world-history literatures to a higher level of depth and understanding. It is difficult to imagine a more pioneering, in-depth study of world cities." Ramon Grosfoguel, Professor, Department of Ethnic Studies, University of California, Berkeley "A remarkable and original discussion of three great sacred cities across time, and their transformation by nationalism in the modern world." Immanuel Wallerstein, Yale University Far from spawning an age of tolerance, modernity has created the social basis of division and exclusion. This book elaborates this provocative claim as it explores the rich but divided histories of three cities located at the crossroads of Islam, Christianity, and Judaism. Many observers presume that violence is built into these sacred cities because their citizens cling to religious or cultural ideals of some archaic age; only when this history is overcome can citizens enter a new age of brotherhood. Samman persuades us to refocus our attention on modernity, which has instilled troubling dilemmas from the outside. He shows how these sacred places long ago entered the modern world where global political and economic forces exacerbate nationalism and regional divisions. If we are to resolve deep conflicts we must re-imagine the institutional basis on which modernity, rather than religion, is built.

"A tour-de-force in different fields of knowledge. It takes world-city and world-history literatures to a higher level of depth and understanding. It is difficult to imagine a more pioneering, in-depth study of world cities." Ramon Grosfoguel, Professor, Department of Ethnic Studies, University of California, Berkeley "A remarkable and original discussion of three great sacred cities across time, and their transformation by nationalism in the modern world." Immanuel Wallerstein, Yale University Far from spawning an age of tolerance, modernity has created the social basis of division and exclusion. This book elaborates this provocative claim as it explores the rich but divided histories of three cities located at the crossroads of Islam, Christianity, and Judaism. Many observers presume that violence is built into these sacred cities because their citizens cling to religious or cultural ideals of some archaic age; only when this history is overcome can citizens enter a new age of brotherhood. Samman persuades us to refocus our attention on modernity, which has instilled troubling dilemmas from the outside. He shows how these sacred places long ago entered the modern world where global political and economic forces exacerbate nationalism and regional divisions. If we are to resolve deep conflicts we must re-imagine the institutional basis on which modernity, rather than religion, is built.

"A tour-de-force in different fields of knowledge. It takes world-city and world-history literatures to a higher level of depth and understanding. It is difficult to imagine a more pioneering, in-depth study of world cities." Ramon Grosfoguel, Professor, Department of Ethnic Studies, University of California, Berkeley "A remarkable and original discussion of three great sacred cities across time, and their transformation by nationalism in the modern world." Immanuel Wallerstein, Yale University Far from spawning an age of tolerance, modernity has created the social basis of division and exclusion. This book elaborates this provocative claim as it explores the rich but divided histories of three cities located at the crossroads of Islam, Christianity, and Judaism. Many observers presume that violence is built into these sacred cities because their citizens cling to religious or cultural ideals of some archaic age; only when this history is overcome can citizens enter a new age of brotherhood. Samman persuades us to refocus our attention on modernity, which has instilled troubling dilemmas from the outside. He shows how these sacred places long ago entered the modern world where global political and economic forces exacerbate nationalism and regional divisions. If we are to resolve deep conflicts we must re-imagine the institutional basis on which modernity, rather than religion, is built.

Featuring Immanuel Wallerstein, Joseph Massad, Marnia Lazreg, and other well-known and emerging new authors, this book seeks a more accurate understanding of Islam and Islamic societies' role and relations to global cultural and economic realities. The book confronts a trend today of analyzing Islam as a "cultural system" that stands outside of, and even predates, modernity. The authors see this trend as part of a racist discourse unaware of the realities of contemporary Islam. Islamic societies today are products of the world capitalist system and cannot be understood as being separate from its forces. The authors offer a more carefully constructed and richer portrait of Islamic societies today and forcefully challenge the belief that Islam is not part of, nor much affected by, the modern world-system.

Featuring Immanuel Wallerstein, Joseph Massad, Marnia Lazreg, and other well-known and emerging new authors, this book seeks a more accurate understanding of Islam and Islamic societies' role and relations to global cultural and economic realities. The book confronts a trend today of analyzing Islam as a "cultural system" that stands outside of, and even predates, modernity. The authors see this trend as part of a racist discourse unaware of the realities of contemporary Islam. Islamic societies today are products of the world capitalist system and cannot be understood as being separate from its forces. The authors offer a more carefully constructed and richer portrait of Islamic societies today and forcefully challenge the belief that Islam is not part of, nor much affected by, the modern world-system.

To understand the Middle East we must also understand how the West produced a temporal narrative of world history in which westemers placed themselves on top and all others below them. In a landmark reinterpretation of Middle Eastern history, this book shows how Arabs, Muslims, Turks, and Jews absorbed, revised, yet remained loyal to this Western vision. Turkish Kemalism and Israeli Zionism, in their efforts to push their people forward, accepted the narrative almost wholeheartedly, eradicating what they perceived as 'archaic' characteristics of their Jewish and Turkish cultures. Arab nationalists negotiated a more culturally schizophrenic approach to appeasing the colonizer's gaze. But so too, Samman argues, did the Islamists who likewise wanted to improve their societies. But in order to modernize, Islamists prescribed the eradication of Western contamination and reintroduced the prophetic stage that they believe - if the colonizer and their local Arab coconspirators hadn't intervened - would have produced true civilization. Samman's account explains why Islamists broke more radically with the colonizer's insult. For all these nationalists gender would be used as the measuring device of how well they did in relation to the colonizer's gaze.

To understand the Middle East we must also understand how the West produced a temporal narrative of world history in which westemers placed themselves on top and all others below them. In a landmark reinterpretation of Middle Eastern history, this book shows how Arabs, Muslims, Turks, and Jews absorbed, revised, yet remained loyal to this Western vision. Turkish Kemalism and Israeli Zionism, in their efforts to push their people forward, accepted the narrative almost wholeheartedly, eradicating what they perceived as 'archaic' characteristics of their Jewish and Turkish cultures. Arab nationalists negotiated a more culturally schizophrenic approach to appeasing the colonizer's gaze. But so too, Samman argues, did the Islamists who likewise wanted to improve their societies. But in order to modernize, Islamists prescribed the eradication of Western contamination and reintroduced the prophetic stage that they believe - if the colonizer and their local Arab coconspirators hadn't intervened - would have produced true civilization. Samman's account explains why Islamists broke more radically with the colonizer's insult. For all these nationalists gender would be used as the measuring device of how well they did in relation to the colonizer's gaze.