1,721,010 research outputs found
L’Orientalismo italiano tra colonialismo e cultura, tra anti-fascismo e asservimento al regime.
No full textL’orientalismo è un concetto apocrifo, un termine geografico che acquisisce un’accezione culturale;
l’orientalismo è un’astrazione eurocentrica, mai nessun arabo, giapponese o cinese avrebbe pensato
di definirsi orientale in quanto abitante dell’Oriente o di un Oriente, così come nessun italiano,
francese o spagnolo, prima dell‘800, si sarebbe identificato con il termine di occidentale.
L’orientalismo risveglia un’immagine coloniale che è stata identificata da E. Said1 nel suo celebre
saggio, Orientalismo, come: “L’immagine europea dell’Oriente”. Questa parola acquisisce un
preciso significato in stretta relazione con la politica europea di espansione coloniale.
Con Orientalismo/Orientalisti sono stati identificati sia coloro che partendo da uno studio
linguistico, storico e letterario hanno approfondito e indagato la letteratura, la cultura e la storia di
una geografia “orientale”: dal Maghreb al Giappone, sia coloro che per ragioni lavorative –
coloniali hanno risieduto per anni nelle medesime aree tra XIX e XX secolo, sia, infine, quei
“viaggiatori” che hanno pianificato esplorazioni in regioni che l’Europa ha circoscritto con il
termine di Oriente
Islamic Supremacy. The “Early” Islamic century and the Violence against the Other. A Historical-Religions Perspective.
No full textThe decrease of religious praxis in Western countries partially
coincided with the advent of the “New Age”1 and the end of the Cold
War –overlooking the increasing role played by the Gulf States in the
internal policies of Arab countries, shaping the “Global Jihad” approach
with the support of the United States during the final
confrontation with the Soviet Union (Soviet-Afghan war 1979-1989).
In parallel, the weakening of Arab-Islamic2 university curricula
as well as hermeneutic religious understanding in the contemporary
world3 clearly emerged at the same time with a major political and
economic pressure pushing Islam and political leaders to play an increasing
ideological role, shaping it as a form of “Political Islam”.
This became a phrasal idiom overemphasized in the media
which is not that different from S. Huntington's “Clash of Civilizations”.
However, the main risk of contemporary religious violence in
the Middle East and Europe, like the inability of the media to properly
interpret the on-going situation, stimulated a “standardizing” representation
of Islam and “oriental” geography as perennially at war, barbaric
and without any possibility of “redemption”
Syria’s Lebanonization: a Historical excursus within the “non – existence” of Syrian National Identity
No full textThe failure of the ‘Syrian Spring’ is unfolding before the eyes of the
world. An analysis of possible outcomes and final resolutions is
currently impossible, but one can assume that the pre–2011 Syria
will not exist in the future: too many deaths, too much
indiscriminate killing, too many inter-religious struggles. The failure
of this country – which has played a significant role in
contemporary Arab history from the end of WWI to the
decolonization process and through the Cold War and into its
aftermath – is symptomatically related to an identity fiasco that is
largely attributable to the political leadership of the al-Assad family,
but also, more generally, to a previous inability to shape a national
distinctiveness able to accommodate the country’s varied religious
and political peculiarities
The Dynamics of Islamic Radicalization in Europe and their prevention: a humanistic approach
No full textA new counter-terrorism strategy emerged after 11/09, in the
attempt to deconstruct the reasons that motivate people to engage
in terrorism. This policy has been broadly defined with the term
“de-radicalization”; however, at the moment, States’ deradicalization
programmes, such as the one implemented in Saudi
Arabia,1 or complex intervention plans, such as the one elaborated
by the UK government in the aftermath of the 2005 London
attacks, do not seem to have yielded effective results. One of the
main questions emerging after more than fifteen years is whether
the exclusively “securitarian” approach that permeates these
programs will ever be able to bring about efficacious solutions to
the problem of Islamic radicalization
The Struggle to Define a Nation. Rethinking Religious Nationalism in the Contemporary Islamic World
No full textIn the present edited volume, a serious of internationally recognised scholars adopt an inter-disciplinary approach to the study of ‘religious nationalism’ and the ‘nationalization’ of religion, through focusing on case studies and the religious affiliations and denominations of Islam, Christianity and Judaism. The aim of this book is to reconsider the ongoing debate between different communities of the so-called Islamic World regarding the nature of the nation and state, and the role of religion in a nation-state’s institutional ground, both as a viable integrative or segregating factor. It is through focusing on the state dimension, as the subject of collective action or socio- cultural and political representation, that the book proposes to reconsider the relationship between religion, politics and identity in the perspective of ‘religious nationalism’ and the ‘nationalization’ of religion in the contemporary Islamic World
Violence in Early Islam. Religious narratives, the Arab conquests and the Canonization of Jihad
No full textThe concept of jihad holds a prominent place in Islamic thought and history. Beyond its spiritual meanings, the term has historically been associated with the sweeping Arab-Believers conquests of the 7-8th century BCE. But given advances in our understanding of the historicity and chronology of the Qur'an and early Islamic texts, is it correct to identify jihad and Islam with violent conquest?
In this book, Marco Demichelis explores the history of the concept of jihad in the early proto-Islamic centuries (7-8th). Deploying an interdisciplinary approach which combines the hermeneutical study of the famous 'Verses of the Sword' within the Qur'an itself, with historical writing by Islamic chroniclers as well as non-Islamic sources, numismatics, epigraphical and architectural evidence, the book questions the relationship between the religious concept of jihad and the conquests. The book argues that Christian Byzantine Foederati forices who previously fought against the Persians may have had a formative effect on the later emergence of more bellicose rhetoric. In so doing, it calls into question assumptions about warlike attitudes inherent within Islamic doctrine, and reveals a more nuanced and complicated history of religious violence in the pre, proto and early Islamic period
[Parution] Marco Demichelis, Violence in Early Islam. Religious Narratives, the Arab Conquests and the Canonization of Jihad, I.B. Tauris, avril 2021
No full textAbout Violence in Early Islam The concept of jihad holds a prominent place in Islamic thought and history. Beyond its spiritual meanings, the term has historically been associated with the sweeping Arab-Believers conquests of the 7-8th century BCE. But given advances in our understanding of the historicity and chronology of the Qur'an and early Islamic texts, is it correct to identify jihad and Islam with violent conquest?In this book, Marco Demichelis explores the history of the concept of j..
Parution: Marco Demichelis, "Violence in Early Islam. Religious Narratives, the Arab Conquests and the Canonization of Jihad, I.B. Tauris", avril 2021
No full textAbout Violence in Early Islam The concept of jihad holds a prominent place in Islamic thought and history. Beyond its spiritual meanings, the term has historically been associated with the sweeping Arab-Believers conquests of the 7-8th century BCE. But given advances in our understanding of the historicity and chronology of the Qur'an and early Islamic texts, is it correct to identify jihad and Islam with violent conquest? In this book, Marco Demichelis explores the history of the concept of ..
Vivere in un luogo della memoria a Damasco
No full textIn questo saggio analizzo le pratiche della valorizzazione del patrimonio architettonico di Damasco come atti culturali significativi, attraverso i quali gli attori coinvolti costituiscono un’arena di confronto e discussione sulla produzione di un “luogo della memoria” (Nora 2006, Halbwachs 1996, Boyer 1994, Paolucci 2007) chiamato “Città antica”. Come cerco di dimostrare, questo processo non è privo di contestazioni: l’analisi etnografica dimostra che dall’interazione dei gruppi attivi nell’arena della valorizzazione del patrimonio emergono rappresentazioni e pratiche dello spazio, influenzate da idee locali e globali, che danno luogo a forme di memoria diverse e sfaccettate, spesso in contrasto le une con le altre
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