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Salman Sayyid

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Erickson analyses the narrative strategies they deploy to explore the encounter between Western and Islamic values and reveals their use of the cultural resources of Islam, as well as their intertextual exchanges with other third-world writers. Erickson argues against any homogenising mode of writing labelled 'postcolonial' and any view of Islamic and Western discourses as monolithic or totalising.

He reveals the way these writers valorise expansiveness, polyvalence and indeterminacy as part of an attempt to represent the views of individuals and groups that live on the cultural and political margins of society. Grand Eagle Retail is the ideal place for all your shopping needs!

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BBC - History - Crusades and Jihads in Postcolonial Times

Sign in. Sympathetic Western readings of Islamic influence are rare.

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Majid sees this bias mirrored in scholars from Muslim societies who also wish to expunge Islamic tradition from their cultures in the process of Western modernization. Second, Majid also challenges Western scholars to critique the foundational assumptions of the liberal tradition.

He finds that scholars from this tradition seldom acknowledge it as historically and culturally specific, which can lead to their theorizing about Muslim societies with an unrecognized bias, what Majid calls a sort of "neo-Orientalism. Are we to see Sa'eed's painful experience valorized as hybridity? Is the solution to Sa'eed's profound alienation a "cultural syncretism" between the colonizing and colonized identities struggling within him?

What about the continuing effects of European capitalist expansion into Sudan, which has created an increasingly poorer Third World market less and less able to employ the Sa'eeds in its midst? Majid raises these and other questions about a postcolonial theory which can "transform the catastrophe of homelessness, rootlessness, and just plain displacement into a virtue.

Anouar Majid's UNVEILING TRADITIONS: Postcolonial Islam in a Polycentric World

Progressive Muslim scholars must be as knowledgeable about their own tradition as they are about Western culture. Those that are, according to Majid, can see that women's rights were present in the original Islamic community in a way that they are not today: " Islam evolved from an initial phase of tolerance to the gradual subjugation of women and their enclosure in the dark world of a theologically illegitimate patriarchy. On the other hand, he also sees an irony in the West's focus on women's rights while ignoring the economic and cultural rights of entire societies.