Britain Through Muslim Eyes: Literary Representations, by Claire Chambers

By Claire Chambers

What did Britain seem like to the Muslims who visited and lived within the state in expanding numbers from the past due eighteenth century onwards? This publication is a literary heritage of representations of Muslims in Britain from the past due eighteenth century to the eve of Salman Rushdie's ebook of The Satanic Verses (1988).

Show description

Read Online or Download Britain Through Muslim Eyes: Literary Representations, 1780–1988 PDF

Similar asian books

U.S. Leadership, History, and Bilateral Relations in Northeast Asia

While so much discussions of heritage have established at the rift among China and Japan, this e-book makes a speciality of 3 different divisions stemming from deep-seated stories inside of Northern Asia, which more and more will try U. S. international relations and educational research. the 1st department includes long-suppressed jap and South Korean stories which are serious of U.

Descriptive Grammar of Pashto and its Dialects

Spoken via as many as 50 million humans in Afghanistan and Pakistan, Pashto includes a number largely diverging forms. the heart for complicated research of Language Pashto Grammar presents an outline of the language that's supported through examples provided in local orthography, Roman transcription, morpheme-by-morpheme glossing, and translation.

Photography, Modernity and the Governed in Late-colonial Indonesia

The essays during this quantity study, from a historic viewpoint, how contested notions of modernity, civilization, and being ruled have been expected via images in early twentieth-century Indonesia, a interval whilst the Dutch colonial regime used to be imposing a liberal reform application referred to as the moral coverage.

Extra resources for Britain Through Muslim Eyes: Literary Representations, 1780–1988

Example text

The Enlightenment was a fluid combination of events, people, institutions, and forms of knowledge, with more contradiction and diversity than unity. The broader trends that the discourse of this time exhibit, however, are the privileging of reason and experience, the rejection of religious authority in favour of a more materialist, liberal philosophy, and general optimism about the possibility of progress through education. In The Enlightenment Qur’an, Ziad Elmarsafy describes the vigorous exchanges that took place between the Muslim world and Enlightenment Europe in the long eighteenth century.

Perhaps his greatest criticism is reserved for British knowledge. Jagvinder Gill suggests in his fine thesis on South Asian travellers to Britain (2010) that Abu Taleb practises reverse Orientalism when he writes about the hostland. By this, Gill means that Orientalism’s power–knowledge dialectic and the way in which it stereotypes Indians ‘and its definitions of Indians have been to some extent reversed at social and cultural levels’ by these travel writers, but without this being ‘a symmetrical counter discursive response to the cultural hegemony of British Orientalism within India’ (2010: 22).

Anxieties about eating halal food, wearing modest clothing, and performing appropriate ablutions and rituals come up again and again in the early travel and life writing surveyed here. 1 This manuscript was first produced some time between 1780 and 1784. It was translated and abridged from the Persian into English by James Edward Alexander in 1827, and into the Bengali title Vilayet Nama by Abu Muhammad Habibullah in 1981 (Alexander, 1827; Habibullah, 1981; Haq, 2001: 13). I work here with Kaiser Haq’s The Wonders of Vilayet: Being the Memoir, Originally in Persian, of a Visit to France and Britain in 1765 (I’tesamuddin, 2001), an adept amalgamation and modernization of the two earlier translations.

Download PDF sample

Rated 4.64 of 5 – based on 11 votes