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PII - MEMS > PCAT > Flashcards

PCAT Flashcards

1
Q

PC Arab Commentators

Detail the contributions of Mohammed al-Ghazali

A

EGYPTIAN - ISLAMIST

  • Civilisational backwardsness result of mental backwardness, following scientific betrayal.
  • Claimed Muslims had abandoned the Qu’ran, they were surrendering to missionary
  • Blames Muslim leadership - allowed ‘cultural invasion’
  • Imperialists want to claim land and mind
  • Created a generation which ‘cooperate with the enemies of Islam’; destroying their religion - as well as some ulama.
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2
Q

PC Arab Commentators

Detail the contributions of Mahdi Amil

A

LEBANESE - MARXIST

  • Marxist-Leninism is the only scientific and rational theory available to the masses.
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3
Q

PC Arab Commentators

Detail the contributions of Muhammad Abed Al-Jabri

A

MOROCCAN - 1967 - LIBERAL

  • Critique of the Arab Mind - Colonialism imposed authenticity issue on Arabs.
  • Secularism should not be difficult for an Islamic society; instead
  • Reason, and only reason, can end the cultural chaos.
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4
Q

PC Arab Commentators

Detail the contributions of Hassan Hanafi

A

EGPYT - 1967 - ISLAMIST

  • Islamic Left project - Leverage Islamic piety towards end goal of charitable, just society
  • Islamic heritage as mobilising force to fight local oppression.
  • Islam to repace Eurocentrism.
  • Controversial - combining Leftists with Islamic orientations, Hanafi opted for an uncomfortable position: the Islamists suspected him of being a covert Marxist, the secularists suspected him of being an Islamist.
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5
Q

PC Arab Commentators

Detail the contributions of Qustantin Zurayq

A

SYRIA - 1967 - LIBERAL

  • Saw current nationalism as parochial, chauvinistic. Wanted to see enlightened, humanistic form.
  • Saw Arab society as stagnant; promoting instead ‘mission’ and ‘national philosophy’. Civilisational mission.
  • Science and productivity could revitalise the ME.
  • Not a battle of cultures, but battle for culture.
  • Saw decline in 1967 as product of atrophy of civilisational power.
  • Leveraged ideas of rationality espoused by Kant
  • West -> most advanced civilisation, through superb economic organisation, pioneering spirit, philosophy
  • Pre-1967 -> optimistic -> humanism, progress
  • Post-1967 -> pessimistic - nihilism, critical of neocolonialism.
  • Uses historicism to make points -not nostalgic - looked at Ottoman and Mandate, and contemporary age - claimed had not gone far enough.
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6
Q

PC Arab Commentators

Detail the contributions of Davis 2005

A

IRAQ

  • Post-68 - Ba’th/ Takriti Ba’th - relied on historical imaginary to legitimate power base.
  • Qasim used Isis as symbol of nation as part of invented tradition (Hobsbawm)
  • Spread of ideas through coffee houses.
    *
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7
Q

PC Arab Commentators

Detail the contributions of Ismail

A

IRAQ

  • Leap 1948 - Protests against Portsmouth Agreement
  • 1921-58 - Iraqi state apparatus isolated from the people - before coup, groups attempted to radicalise the youth.
  • ICP - influential in 1948, however damaged by USSR recognition of Syria and the execution of leadership in 1949.
  • ICP joined a popular resistance to the baghdad Pact, 1956. Consolidated opposition. Peak influence in 1959, but undermined by popular resistance to ICP from united anti-communist nationalist front.
  • 1962 - National movement against regime. Qasim toppled by 1963, Communists forced into hiding.
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8
Q

PC Arab Commentators

Detail the contributions of Yoav Di-Capua

A

EGYPT - EXISTENTIALISM

  • Badawi - Father of Arab Existentialism - channelling Satre, tapping into global Third Worldist project.
  • Idris translated the academic principles of Badawi into a liberal philosophy which aggravated existing generations.
  • Ultimately destabilised by the pledging of support to Israel by Satre.
  • Influenced Arab Marxist thought. Outlawed in Egypt, Syria and Iraq - clandestine support - from likes of al-Amin, Al-Azim Anis - polemical On Egyptian Culture.
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9
Q

PC Arab Commentators

Detail the contributions of Orit Bashkin (2011)

A

SECONDARY - GENERAL COMMENTATOR

  • Pan-Arabism exceptional in Qasimite Iraq due to hybridisation with patriotism
  • Pan-Arabism - Qawmiyyah; Territorial Nationalism - Wataniyyah
  • Both Qawmis and Watanis drew from same cultural idioms. Both from same generational unit; tended to be radical Young Effendiyya.
  • Revolution - 1958. New regime - social justice + secular politics.
  • Secular religion - national language of myths, symbols, liturgies and rituals. People to worship peoplehood.
  • Ministry of guidance censored and cultivated myth of nationhood. Resided in hands of communists like al-bayati
  • People’s Courts
  • Qawmi nationalism continued, but for survival, disassociated with monarchy and focused on similar tropes.
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10
Q

PC Arab Commentators

Detail the contributions of Andrew Arsan (Lecture)

A

SECONDARY - GENERAL COMMENTATOR

  • Wave of independence:
    • Syria, Jordan, Lebanon - 1946
    • Morocco, Tunisia - 1954-6
    • Sudan - 1956
    • Iraq - 1958 (from monarchy)
    • Egyptian - 1952 (revolution)
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11
Q

PC Arab Commentators

Detail the contributions of Abu-Rabi

A

SECONDARY - GENERAL COMMENTATOR

  • Decolonisation was halted with the Gulf War, which saw a new wave of neocolonialism incoming from the US; and the New World Order.
  • Few Westerners have engaged with and translated the thought of Islamic thinkers: relative dearth
  • Traditionally - Great Texts - focus restricted to a few authoritative books, mainly written by men.
  • Revisionist - Lovejoy model - ideas centred - wider gamut of thought captured through non-conventional sources, such as posters and theatre.
  • Identifies four strands of thought: Islamic, Liberal, Nationalist, Marxist.
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12
Q

PC Arab Commentators

Detail the contributions of Elizabeth Kassab

A

SECONDARY - GENERAL COMMENTATOR

  • 1967 was a turning point in popular and intellectual discourses.
  • Saw, generally, radicalisation and polarisation; demise of Left + secular nationalism
  • Painful confrontation with backwardness
  • Key contention: Can the East modernise but not Westernise?
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13
Q

PC Arab Commentators

Detail the contributions of Kenneth Seigneurie

A

SECONDARY - LEBANON - TOPOS OF WAR

  • Visions of Lebanon were a rhetorical battleground during and after the civil war.
  • Whereas ruins in West are seen as negative, they exist as a site of nostalgia in the East.
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14
Q

PC Arab Commentators

Detail the contributions of Hassan Daoud

A

LEBANON - PLAYWRIGHT - LIBERALIST

  • The House of Mathilde
  • Focused on flow of people through house - as a comment on displacement of Christian Lebanese by Muslims.
  • Repression and licensious behaviour predominant in Civil War.
  • Microhistory of building has bearing on relationship with present.
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15
Q

PC Arab Commentators

Detail the contributions of Rashid Al Daif

A

LEBANON - PLAYWRIGHT - LIBERALIST

  • Bullet ridden bronze statue in Beirut’s Martyr’s square as spiritual and emotional centre
    • Affective investment in historical consciousness.
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16
Q

PC Arab Commentators

Detail the contributions of Hoda Barakat

A

LEBANON - PLAYWRIGHT - LIBERALIST

  • Stone of Laughter -> coming of age of Khalil - begins as androgynous, apolitical, unambitious; becomes violent, oppressive gunrunner -> raping the single mother who had moved into his accomodation block. Seen as victory of corrupted masculinity.
17
Q

PC Arab Commentators

Detail the contributions of Adonis

A

SYRIAN - POET - LIBERALIST

  • Influential - regarded as the TS Elliot in a modernist revolution.
  • Faith in science - ‘they are truths which everyone must necessarily accept’
  • Saw modernity and authenticity in the past, but found blocked by obstacles:
    1. Canonical texts given priority over reality. Knowledge becomes jurisprudential hermeneutics instead of experiential.
    2. Identity has been seen as primordial, not fluid.
    3. Monistic perceptions of power have limited a possible pluralistic future.
  • Modernity Manifesto 1979 - paradoxical - saw colonialism as circumstantial and essential. Sees West as possessing reason, technology and material; East, heart, metaphysics and creativity.
18
Q

PC Arab Commentators

Detail the contributions of Saadallah Wannous

A

SYRIAN - 1967 - LIBERALIST

  • Theatre - milieu of cultural and political critique. Attempted to politicise theatre
  • Dramatic oeuvre focused on oppression, subjugation, exploitation, demagogy, empty lyricism.
  • Focused on the non-elite
  • Play: ‘An Evening of Entertainment for June 5’ - opens with blackboard informing the audience of the need to ‘look into the mirror and ask: who are we?’
19
Q

PC Arab Commentators

Detail the contributions of Al-Ghannushi

A

TUNISIAN - 1967 - ISLAMIST

  • Saw Westernisation as manifest violence, and the antithesis of democracy.
  • Initially supportive of Nasser, but quickly became disillusioned - felt did not live up to promises
  • ‘Fake modernising elite’ need to be removed
  • Authentic culture needs to be developed endogenously.
  • Tunisia - has a deformed modernity -> police and elite = corrupt.
  • Nuanced - modernity was fair and legal, but came at the cost of culture.
  • influenced by Muslim Brotherhood.
20
Q

PC Arab Commentators

Detail the contributions of Sadiq Jalal Al-Azm

A

SYRIA - 1967 - LIBERAL - 1970s

  • Self-Criticism After the Defeat
  • Failure due to unpreparedness of Arab world; owing to deficiency in modernity.
  • Pointed to Japanese defeat of Russia, 1904. Referred to Israel’s move as ‘the first masterful strike’
  • Saw the integration of women into equal society in Israel and West as evidence of need for equality. ‘Success of the revolution depends on the scope of female participation’.
  • Sharp tradition/ modernity binary.
    • Modern -> Science, rationality, analysis, democracy
    • Tradition -> Myth, religion, rhetoric, hierarchial authority
  • Azm -> Science should replace the metaphysical. Scandalous! Attributed to explusion from Beirut uni.
  • Failure also due to impotency in modern warfare - not hardware, but men.
  • Unattentive to the power of religion.
21
Q

PC Arab Commentators

Detail the contributions of Abdallah Laroui

A

MOROCCAN - 1967 - MARXIST - 1970s

  • Need for self-examination after 67.
  • Two undeniable facts:
    • Political, economic, social, scientific and cultural retardation has impacted Islamic thought. Urgency to catch up with the West has resulted in Arabs borrowing ready-made models of explanation without proper interrogation.
    • West is omnipresent in Arab reality.
  • Contradictions in Arab logic threaten to tear apart Arab consciousness.
  • Called for new Nahda.
  • In recent years, Laroui’s thought has turned more radical, advocating for a theocracy; given the failure of democracy to take root.
  • An advocate of modernity and secularism, has held up the compatibility of civil government in the form of democracy and religious rule in the form of theocracy. He already laid out these thoughts with reference to Morocco in 2012.
22
Q

PC Arab Commentators

Detail the contributions of Mark Katz

A

SECONDARY COMMENTATOR - LAROUI

  • In these books, Laroui could be seen as someone attempting to apply Marxist analysis to the Arab world. Laroui made frequent reference to Marx and accepted Marx’s notion that class struggle was the predominant feature of politics. How- ever, Laroui felt that Marx’s analysis, and Western Marxist analysis generally, did not accurately describe the nature of class conflict in the Arab states of the mid-twentieth century before the success of Arab nationalist revolution in them. Like the Marxists, Laroui saw the bourgeoisie as one of the two principal protagonists in the class struggle; but unlike the Marxists, Laroui saw both the proletariat and the peasantry as being too weak to challenge the bourgeoisie. In the Arab states, however, there was another class which was strong enough to do so: the petite bourgeoisie
23
Q

PC Arab Commentators

Detail the contributions of Nawal el-Saadawi

A

EGYPT - FEMINIST - ISLAM - 1970s

  • Addressed questions of sex, sexual pleasure and fulfilment
  • US agencies -> advocates of neo-colonialism
  • Founded the Arab Women’s Solidarity Association, 1982 - ‘unveil the mind’
  • Sought the ‘authentic identity’ of women:
    • ‘I realised the connection between the liberation of women and the liberation of the country’
    • ‘We Arab and Muslim women know that our authentic identity is based on unveiling our minds’
24
Q

What did the Salafis believe, where were they active?

A
  • Salafis believed in the return to the glorious antecedent - specifically, the first three caliphs - NOSTALGIC - Islamic principles were their simplest and purist.
  • Particularly prominent in Algeria, Tunisia, Egypt.
25
Q

What could be said about the Muslim Brothers?

A
  • Golden Age as a benchmark - question is - how to get the strength to return to such a point… not a desire to return to that time at all… but how to permit endogenous modernity
  • They charged, if Arabs rely on the West for thought, they would never overcome their intellectual indebitedness.
26
Q

What is an important way of thinking about Azm, Laroui, Zurayq?

A

They leverage the past in order to make a point about the present, through historicism, but the intent was not to revive the past. JANUS.

27
Q

What is Bashkin’s argument about Iraqi nationalism between 50s/60s versus that of the Takriti Bathists?

A
  • Monarchy and Qasim - inclusive - used history to generate support for heterogenous society
  • Saddam - selective use of history to exclusionary ends -> look at the exclusion of the Shi’a community - used idea that Shias were Persians, and thus not Arabs. This tension comes to a head in the Iran-Iraq War.
28
Q

Where were different moments of a Golden Age in the past?

A
  • To Syrians/ Islamists - looked toward the Omayyid Caliphate
  • To Iraqis - looked towards the Abassid Caliph
  • Salafis - the first three caliphs

PII - MEMS (6 decks)

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