By Humberto Garcia
A corrective addendum to Edward Said’s Orientalism, this publication examines how sympathetic representations of Islam contributed considerably to Protestant Britain’s nationwide and imperial id within the eighteenth century.
Taking a historic view, Humberto Garcia combines a rereading of eighteenth-century and Romantic-era British literature with unique examine on Anglo-Islamic family. He unearths that faraway from being thought of international through the era’s thinkers, Islamic republicanism performed a defining function in Radical Enlightenment debates, most importantly throughout the wonderful Revolution, French Revolution, and different moments of acute constitutional situation, in addition to in nationwide and political debates approximately England and its in another country empire. Garcia exhibits that writers reminiscent of Edmund Burke, girl Mary Wortley Montagu, Samuel Taylor Coleridge, Robert Southey, and Percy and Mary Shelley not just have been encouraged by way of overseas occasions within the Muslim global but in addition observed in that international and its historical past a practicable route to interrogate, contest, and redefine British suggestions of liberty.
This deft exploration of the forgotten second in early sleek heritage whilst intercultural alternate among the Muslim global and Christian West used to be universal resituates English literary and highbrow historical past within the wider context of the worldwide eighteenth century. The direct problem it poses to the assumption of an exclusionary Judeo-Christian Enlightenment serves as a massive revision to post-9/11 narratives a few old conflict among Western democratic values and Islam.
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Additional info for Islam and the English Enlightenment, 1670–1840
2). Mahomet’s image is included among the Visionary Heads of Edward I, King John, and David, the first two names as emblematic of long-standing debates about Anglo-Saxon liberty and the 1216 Magna Charter. Mahomet’s physical appearance resembles the younger poet if compared with Thomas Phillips’s 1807 oil portrait (fig. 3). 52 These parallels are not evident in the other sketches of the Visionary Heads. ”53 Blake’s Mahomet not only manifests the “Poetic Genius” dormant in all religions but also finds his reincarnation in the “White” English poet.
Political vehicle of secularization, which spans thousands of years and traverses cultural and historical frontiers. That is to say, his holistic approach to the prophetic tradition accounts for the social, commercial, and technological transformations that characterize the “Urban Revolution,” or the movement from the agrarian village to the urban city, that spread from the “Nile to Oxus” about 3000 bc. In this regard, the prophetic voice channels the perception of social change within the potentialities inherent in the sociopolitical order’s massive transformations, which results from commercial and technological developments.
During the early modern period, Mahometanism metaphorically encoded the “non-Christian” as an alterity that threatens the Occident from within—what Michel de Certeau identifies as the “bipolar structure” of the Christian infidel. 33 Various sects exploited Islamophobia to posit a unified Christendom that stands in an imaginary opposition to an internal and external enemy. 34 This process of metaphorical displacement confirms Said’s thesis that the East “was always like some aspect of the West,” except that this simile does not presume a preexisting difference between the Occident and the Orient (67, emphasis original).