Ziad Elmarsafy – författare

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

Sufi characters – saints, dervishes, wanderers – occur regularly in modern Arabic literature. A select group of novelists to interrogate Sufism as a system of thought and language. In the work of writers like Naguib Mahfouz, Gamal Al-Ghitany, Taher Ouettar, Ibrahim Al-Koni, Mahmud Al-Mas’adi and Tayeb Salih we see a strong intertextual relationship with the Sufi masters of the past, including Al-Hallaj, Ibn Arabi, Al-Niffari and Al-Suhrawardi. This relationship becomes a means of interrogating the limits of the creative self, individuality, rationality and the manifold possibilities offered by literature, seeking in a dialogue with the mystical heritage a way of preserving a self under siege from the overwhelming forces of oppression and reaction that have characterised the late 20th and early 21st centuries.

Sufi characters – saints, dervishes, wanderers – occur regularly in modern Arabic literature. A select group of novelists to interrogate Sufism as a system of thought and language. In the work of writers like Naguib Mahfouz, Gamal Al-Ghitany, Taher Ouettar, Ibrahim Al-Koni, Mahmud Al-Mas’adi and Tayeb Salih we see a strong intertextual relationship with the Sufi masters of the past, including Al-Hallaj, Ibn Arabi, Al-Niffari and Al-Suhrawardi. This relationship becomes a means of interrogating the limits of the creative self, individuality, rationality and the manifold possibilities offered by literature, seeking in a dialogue with the mystical heritage a way of preserving a self under siege from the overwhelming forces of oppression and reaction that have characterised the late 20th and early 21st centuries.

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

Why would a devout Catholic, a committed Protestant, and a Maoist atheist devote their lives and work to the study of esoteric aspects of Islam? How are these aspects ‘good to think with’? What are the theoretical and intellectual problems to which they provide solutions? These are the questions at the heart of Esoteric Islam in Modern French Thought. The three French specialists of Islam described above form an intellectual and personal genealogy that structures the core of the text: Massignon taught Corbin, who taught Jambet in his turn. Each of them found in the esoteric a solution to otherwise insurmountable problems: desire for Massignon, certainty for Corbin, and resurrection/immortality for Jambet. Over the course of three long chapters focused on the life and work of each writer, the book maps the central place of esoteric Islam in the intellectual life of twentieth and twenty-first century France.

Examining the contemporary (post-1975) literature and culture of the Gulf Cooperation Council (GCC) region, this book explores racism, migration, and slavery in the Gulf.At first glance, the cosmopolitan GCC countries would seem to be the last place where racism should thrive. Holidays in Dubai and Oman, the Al-Jazeera brand in global journalism, and the region’s status as a hub for global investment all bear witness to its status and promise. And yet the reliance of GCC economies on huge volumes of imported labour has created seemingly ineradicable national, ethnic, and racial hierarchies. Alongside spectacular increases in regional GDP growth and literacy rates we see horrifying increases in discrimination, exploitation, torture, and death among non-citizens.This book analyses the question of Gulf racisms through works produced by writers based in the GCC. By listening carefully to the voices of those who have witnessed and struggled against regional racisms first-hand, it sheds light on how such discriminatory practices operate and the belief systems that keep them in place.

A wide-ranging exploration of the relationship between history and literatureThis issue of Alif explores the relationship between literature and history. What do history and literature have to say to each other? What can literature say that history cannot, and vice versa? Do they work with or against each other? How does the literary dimension of history affect its status, and how does the historicity of literature, in turn, shape its being? What would it mean to speak of a “literariness of history” today? The terms “literature” and “history” in our title are intended to be construed in the broadest possible sense and to cover the widest possible range of genres and modalities of literary and historical writing. The recent proliferation of epithets and sub-disciplines in the study of both literature and history has fundamentally changed both fields while raising further questions about the possibility of scholarly debates that traverse them.Contributors- Balthazar I. Beckett, American University in Cairo, Cairo, Egypt- Mohamed Birairi, Beni-Suef University, Beni-Suef, Egypt, and the American University in Cairo, Cairo, Egypt- Ziad Dallal, Bard College, Annandale-on-Hudson, New York, USA- Karim Elsaiad, Cairo University, Cairo, Egypt- Itzea Goikolea-Amiano, SOAS, University of London, London, UK- Rebecca Ruth Gould, University of Birmingham, Birmingham, UK- Magdi Guirguis, Kafrelsheikh University, Kafr al-Sheikh, Egypt- Isabelle Hesse, University of Sydney, Sydney, Australia- Abdullah Ibrahim, literary critic- Madonna Kalousian, independent scholar- Céza Kassem, independent scholar- Ahmed F. Khaleel, University of York, York, UK- Tarif Khalidi, American University of Beirut, Beirut, Lebanon- Peter Kornicki, University of Cambridge, Cambridge, UK- Wen-chi Li, University of Zurich, Zurich, Switzerland- Azza Madian, Cairo Conservatoire and American University in Cairo, Cairo, Egypt- Francesca Orsini, SOAS, University of London, London, UK- Daniel Rivet, Université Paris 1 Panthéon-Sorbonne, Paris, France- Anne C. Vila, University of Wisconsin-Madison, Madison, Wisconsin, USA

Iconoclastic and fiercely rational, the European Enlightenment witnessed the birth of modern Western society and thought. Reason was sacrosanct and for the first time, religious belief and institutions were open to widespread criticism. In this groundbreaking book, Ziad Elmarsafy challenges this accepted wisdom to argue that religion was still hugely influential in the era. But the religion in question wasn’t Christianity – it was Islam. Charting the history of Qur’anic translations in Europe during the 18th and early 19th Centuries, Elmarsafy shows that a number of key enlightenment figures – including Voltaire, Rousseau, Goethe, and Napoleon – drew both inspiration and ideas from the Qur’an. Controversially placing Islam at the heart of the European Enlightenment, this lucid and well argued work is a valuable window into the interaction of East and West during this pivotal epoch in human history.

Why would a devout Catholic, a committed Protestant, and a Maoist atheist devote their lives and work to the study of esoteric aspects of Islam? How are these aspects ''good to think with''? What are the theoretical and intellectual problems to which they provide solutions? These are the questions at the heart of Esoteric Islam in Modern French Thought. The three French specialists of Islam described above form an intellectual and personal genealogy that structures the core of the text: Massignon taught Corbin, who taught Jambet in his turn. Each of them found in the esoteric a solution to otherwise insurmountable problems: desire for Massignon, certainty for Corbin, and resurrection/immortality for Jambet. Over the course of three long chapters focused on the life and work of each writer, the book maps the central place of esoteric Islam in the intellectual life of twentieth and twenty-first century France.

Why would a devout Catholic, a committed Protestant, and a Maoist atheist devote their lives and work to the study of esoteric aspects of Islam? How are these aspects ''good to think with''? What are the theoretical and intellectual problems to which they provide solutions? These are the questions at the heart of Esoteric Islam in Modern French Thought. The three French specialists of Islam described above form an intellectual and personal genealogy that structures the core of the text: Massignon taught Corbin, who taught Jambet in his turn. Each of them found in the esoteric a solution to otherwise insurmountable problems: desire for Massignon, certainty for Corbin, and resurrection/immortality for Jambet. Over the course of three long chapters focused on the life and work of each writer, the book maps the central place of esoteric Islam in the intellectual life of twentieth and twenty-first century France.

Why would a devout Catholic, a committed Protestant, and a Maoist atheist devote their lives and work to the study of esoteric aspects of Islam? How are these aspects ‘good to think with’? What are the theoretical and intellectual problems to which they provide solutions? These are the questions at the heart of Esoteric Islam in Modern French Thought. The three French specialists of Islam described above form an intellectual and personal genealogy that structures the core of the text: Massignon taught Corbin, who taught Jambet in his turn. Each of them found in the esoteric a solution to otherwise insurmountable problems: desire for Massignon, certainty for Corbin, and resurrection/immortality for Jambet. Over the course of three long chapters focused on the life and work of each writer, the book maps the central place of esoteric Islam in the intellectual life of twentieth and twenty-first century France.