Early Pan-Islamic intellectuals developed Muslim narratives of a historical global order as a strategy to combat imperial discourses about their inferiority, which suffused colonial metropoles, orientalist writings and European social sciences. None of them wanted to veil women. The United Nations had failed to solve existential issues.
Separating Muslims from their Hindu, Buddhist, Christian and Jewish neighbours, and thinking of their societies in isolation, bears no relationship to the historical experience of human beings. There simply could not be a Pan-Islamic narrative of the global order without its counterpart, the Western narrative of the world, which is equally tendentious as history.
Their success in getting the meeting with Wilson owed much to their sacrifice as soldiers in the British army fighting and defeating the German-Ottoman alliance. It reveals one complex Essay on muslim world interdependent world. Essay on muslim world Pan-Africanists and Pan-Asianists, the first Pan-Islamists were intellectuals who wanted to counter the slights, humiliations and exploitation of Western colonial domination.
Yet there were no Pan-Islamic revolts against colonialism from the s to the s. His ideas symbolised the racialisation of Muslims via their religion. It has consisted of a long series of attacks and counterattacks, jihads and crusades, conquests and reconquests.
Like the early generation of Pan-African and Pan-Asian intellectuals, Muslim intellectuals responded to European chauvinism and Western orientalism with their own glorious history and civilisation. Closely related to Pan-Africanism and Pan-Asianism, it emerged in the s as a response to the iniquities of European imperialism.
It is notable and important that anti-Muslim Western propaganda and Pan-Islamic narratives of history resemble one another. According to Pan-Islamists, the ummah, or worldwide Muslim community, originated at a time when Muslims were not humiliated by racist white empires or aggressive Western powers.
The Muslims were loyal supporters of the multi-faith British empire, cooperating with Hindus, and had fought against the Muslim soldiers of the Ottoman empire during the First World War.
European intellectuals took up vast projects of classifying humanity into hierarchies of race and religion. By racialising their Muslim subjects with references to their religious identity, colonisers created the conceptual foundations of modern Muslim unity. Indian Muslim leaders speaking up on behalf of an Ottoman caliphate might appear to represent a global Muslim unity, but such a conclusion would be a mistake.
From Turkey and Egypt to Indonesia and Algeria, the idea of Muslim intellectualism and global Muslim solidarity empowered 20th-century nationalist leaders and movements.
Since the Iranian Revolution ofWestern journalists and radical Islamists popularised the idea. It is developments in modern intellectual and geopolitical history that have generated and shaped Pan-Islamic views of history and the world.
Unlike Pan-Africanism, which idealised black-skinned populations living in solidarity within post-colonial Africa, Pan-Islamism rests on a sense of victimhood without a practical political project.
European colonial officers began to worry about a potential Muslim revolt when they saw how the modern technologies of printing, steamships and the telegraph were creating new links among diverse Muslim populations, helping them to assert a critique of racism and discrimination.
There are also Muslims today who look back at the Mughal empire in India as an instance of Muslim domination over Hindus. By the s, with the fading of the colonial world and its replacement by a world of independent nation-states, the political projects of Pan-Islamism, Pan-Africanism and Pan-Asianism had almost disappeared.
In their view, contemporary Pan-Islamism draws on ancient Muslim ideals in pursuit of restoring a pristine religious purity.
The hopes of the Pan-Africanist generation, from Dubois to Frantz Fanon, for a future decolonised Africa remain a lost project for the next generation. Only the basic form of early 20th-century Pan-Islamism survives today; the substance of it has, since the s, transformed completely. All three challenged European racism and colonial domination, and promised a better and freer world for the majority of human beings on Earth.
After the great Indian Rebellion ofwhen both Hindus and Muslims rose up against the British, some British colonial officers blamed Muslims for this uprising. Like Pan-Africanists and Pan-Asianists, Pan-Islamists emphasised that European empires discriminated against Africans, Asians and Muslims, both within empires and in international affairs.
The answer lies in the final stages of the Cold War.Exercise identifying the main idea ___ A. in the muslim world, the popularity of cola drinks is decreasing. ___ B.
coca cola and pepsi are popular cola drinks. ___ C.
many people drin colas in the muslim world. ___ D. in muslim countries, new cola drinks are challenging mi-centre.com Bangladesh-Muslim World Relations Essay.
One of the most significant factors of Bangladesh foreign policy is its close relation with the Muslim countries.
Geographically Bangladesh belongs to South Asia and the Bengalees are not culturally as close to the Arabs, Persians or Turks as the Pakistanis or North Indians are. - Many people in the world today believe that Muslim women in Islam are subjects of cruel and harsh treatment because of their religion.
They believe that they are forced to cover their bodies, denied education, and stripped of their rights, and it has been a problem for many of centuries.
Essay Problems Faced by Muslim World the world's second largest Muslim democracy after Indonesia. The elections are noted for the first civilian transfer of power following the successful completion of a five-year term by a democratically elected government..
ISLAM: The Misunderstood Religion Islam is probably the most misunderstood and misinterpreted religion in the world. This misfortune can be traced back to the day of crusades when Islam was portrayed as a barbaric.
- Thomas W. Lippman's Understanding Islam Thomas W. Lippman gives an introduction to the Muslim world in the book Understanding Islam. He has traveled throughout the Islamic world as Washington Post bureau chief for the Middle East, and as a correspondent in Indochina.Download