By Kamal Soleimani
Opposing a binary viewpoint that consolidates ethnicity, faith, and nationalism into separate spheres, this booklet demonstrates that neither nationalism nor faith could be studied in isolation within the center East. non secular interpretation, like different platforms of meaning-production, is suffering from its historic and political contexts, and the techniques of interpretation and non secular translation bleed into the institutional discourses and methods of nation-building. This e-book calls into query the foundational epistemologies of the geographical region by way of centering at the pivotal and intimate function Islam performed within the emergence of the countryside, exhibiting the entanglements and reciprocities of nationalism and spiritual concept as they performed out within the past due 19th and early 20th century center East.
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Extra info for Islam and Competing Nationalisms in the Middle East, 1876-1926
Steven Merritt Miner, Stalin’s Holy War: Religion, Nationalism, and Alliance Politics, 1941–1945 (Chapel Hill: University of North Carolina Press, 2003). Jason Nice, Sacred History and National Identity: Comparisons between Early Modern Wales and Brittany, Religious Cultures in the Early Modern World (London: Pickering & Chatto, 2009). Veer, Religious Nationalism: Hindus and Muslims in India. 4. Cf. Gellner, Nations and Nationalism, 42. 5. , 72. 6. , 72–3. 7. Steven Elliott Grosby, Nationalism: A Very Short Introductions (Oxford; New York: Oxford University Press, 2005), 80.
Some religious interpretations might not leave any room for distinctions between the two. ”55 Hence, it is one’s “attitude of mind” or the intent of the agent that determines what may be considered sacred or secular. At the same time, there is no reason to believe that every religion will subscribe to the sacred–profane binary. Sacred and profane binaries occur in marked variability, but they can also be entirely absent. ” Hence, no distinctions between the sacred and profane occur. In fact, the arbitrariness or the indeterminability of the secular and the sacred divide seems scandalously obvious.
See Asad, Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam, 27–54; Katherine Pratt Ewing, Arguing 42 K. SOLEIMANI Sainthood: Modernity, Psychoanalysis, and Islam (Durham and London: Duke University Press, 2006). 9. Quoted in Asad, Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam, 47. 10. Ibid. 11. ” Liah Greenfeld, Nationalism and the Mind: Essays on Modern Culture (Oxford: Oneworld, 2006), 100. 12. Gellner, Nations and Nationalism, 42.