Ian Almond
Ian Almond is a Professor of World Literature. He received his PhD in English Literature from Edinburgh University in 2000. He is the author of six books, most recently Two Faiths, One Banner (Harvard University Press, 2009) and History of Islam in German Thought (Routledge, 2010), and over fifty articles in a variety of journals including PMLA, Radical Philosophy, ELH and New Literary History. He specializes in comparative world literature, with a tri-continental emphasis on Mexico, Bengal and Turkey. His books and articles have been translated into thirteen languages, including Arabic, Russian, Turkish, Korean, Serbo-Croat, Persian and Indonesian. His book on Nirad C. Chaudhuri, came out with Cambridge University Press in 2015. His most recent book, World Literature Decentered, was published by Routledge in 2021.
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and native informancy. It takes the figure of a 20th century Indian thinker, Nirad C. Chaudhuri, and considers his oeuvre under the changing optics of a number of different topics- all in an attempt to understand how an Indian intellectual such as Chaudhuri was able to defend passionately the legacy of the British Empire, and even slander the culture and mentality of his fellow Indians. It also extends this to present-day “native informants” such as Fareed Zakaria, Fouad Ajami and Enrique Krause.
Papers by Ian Almond
This essay examines the work—fiction and nonfiction—of Ahmed Hamdi Tanpınar (one of Turkey's greatest modern writers) in the context of Armenians and the violence inflicted on Armenians by the Ottoman/Turkish state in 1893, 1915, and 1923. It examines the striking absence of Armenians in Tanpınar's work, given his own Armenian friends and experience of teaching for years in Armenian high schools. It also considers the extent to which Tanpınar's own indebtedness to a nationalistic monocultural sublime can be factored into this selective amnesia and explores the possible sources of his nationalism—either the influence of the French writers Charles Maurras and Maurice Barrès or equally (and more locally) Tanpınar's own Sufi sensibilities.
and native informancy. It takes the figure of a 20th century Indian thinker, Nirad C. Chaudhuri, and considers his oeuvre under the changing optics of a number of different topics- all in an attempt to understand how an Indian intellectual such as Chaudhuri was able to defend passionately the legacy of the British Empire, and even slander the culture and mentality of his fellow Indians. It also extends this to present-day “native informants” such as Fareed Zakaria, Fouad Ajami and Enrique Krause.
This essay examines the work—fiction and nonfiction—of Ahmed Hamdi Tanpınar (one of Turkey's greatest modern writers) in the context of Armenians and the violence inflicted on Armenians by the Ottoman/Turkish state in 1893, 1915, and 1923. It examines the striking absence of Armenians in Tanpınar's work, given his own Armenian friends and experience of teaching for years in Armenian high schools. It also considers the extent to which Tanpınar's own indebtedness to a nationalistic monocultural sublime can be factored into this selective amnesia and explores the possible sources of his nationalism—either the influence of the French writers Charles Maurras and Maurice Barrès or equally (and more locally) Tanpınar's own Sufi sensibilities.
re-configuration, provincialization/de-universalization, fissuring through internal Othering and strategies of commonality. Each of these strategies, be they philosophical, philological, historical
or geographical, tries to undermine the notion of ‘Europe’ as a self-contained space, either by alienating its origens, splitting it into alternative topographies, reducing it to just another language
game, revealing its internal differences or showing how many of its features spill over into adjacent cultural spaces. The essay ends with some thoughts on what the consequences of a deconstructed Europe might be.
taken from pp95-137 of Two Faiths One Banner (Harvard UP 2009)
Meski punya tema yang cukup heboh, niat menerbitkan
buku ini sebenarnya sederhana; mengisi lubang kecil dalam
wacana filsafat dan sosial-kebudayaan di Indonesia. Relasi
di antara Islam dengan nama-nama yang duduk di bangku
depan buku-buku sejarah pemikiran masih menjadi tanda
tanya. Tak hanya di antara kita, secara global literatur me-
ngenai hubungan kedua dunia ini masih terbilang langka.
Bahkan keduanya terasa ganjil bila dipadankan.
Yang lamas akan dieksplorasi lewat tulisan Ian Almond
yang terangkum dalam buku ini adalah tali tak kasat mata
di ancara para pemikir garda depan kritik modernisme (dan
peletak fondasi pasca-modernisme) dengan Islam. Penulis
memperlihatkan, tali yang tak kasat mata itu sebenarnya
amatlah kasat mata. Nietzsche, sebagai concoh, relatif sering
menyinggung kata Islam dalam karya-karyanya. Foucault
dengan sangat bersemangat memamerkan energi Islam yang
merambat menjadi Revolusi Iran lewat tulisan-tulisannya.
Pertanyaannya, mengapa vitalitas mereka membicarakan
Islam jarang dicermati?
Rupa-rupa citra Islam akan kita jumpai lewat eksplorasi
Almond atas citra Islam di lanskap karya Nietzsche, Der-
rida, dan Foucault. Sebagai penanda keyakinan yang dianut
vii
viii
oleh begicu banyak penduduk, Islam, menariknya, mereka
jadikan peluru uncuk menghunjam modernisme Barat da-
lam permainan bahasa mereka. Tetapi, menariknya lagi,
Islam diperlakukan dengan tak konsisten dalam pemikiran
para pemikir pascastrukturalis ini; terombang-ambing, tak
punya landasan fakcual yang kuat, kerap berputar kembali
ke prasangka Barat tentang Islam. Almond akan mengupas
dengan tajam mengapa dan bagaimana kita menempat-
kannya dengan pantas, sebagai suatu fenomena unik dan
bukan terdakwa.
Kami berterima kasih kepada Ian Almond yang telah
memperkenankan kami menerbitkan karyanya yang mena-
rik ini, serta memberi kata pengantar edisi bahasa Indonesia
dan berbagai kelengkapan lainnya. Terima kasih juga kami
haturkan kepada Zacky Khairul Umam yang telah menyem-
patkan diri untuk menyumbangkan sebuah esai pembuka.
Ada greget yang cukup besar menanti buku ini untuk
sampai ke tangan para pembaca. Meskipun hanya sedikit,
semoga karya ini memberi manfaat bagi mereka yang me-
minatinya.
নীরদ সি চৌধুরী (১৮৯৭-১৯৯৯) জন্মেছিলেন ময়মনসিংহের কিশোরগঞ্জে। বাংলা ভাষার ইতিহাসে অন্যতম বিতর্কিত লেখক নীরদ সি চৌধুরী সাহিত্য জীবন শুরু করেন আলোচিত বিদ্রূপাত্মক পত্রিকা শনিবারের চিঠি-তে লেখালেখির মধ্য দিয়ে। বাংলা ভাষায় চারটি বই লিখলেও তাঁর প্রধান পরিচিতি ইংরেজী ভাষার লেখক হিসাবেই। মৃত্যুর পরও তাকে ঘিরে কৌতুহল ও বিতর্কের সমাপ্তি ঘটেনি। আত্মঘাতী বাঙালী, বাঙালী জীবনে রমণী, The Autobiography of an Unknown Indian প্রভৃতি গ্রন্থে তাঁর প্রকাশিত বক্তব্য ও দৃষ্টিভঙ্গি তাঁকে আজও আলোচিত এবং প্রাসঙ্গিক রেখেছে।কেন নীরদ সুদূর অক্সফোর্ড বিশ্ববিদ্যালয়ে পরবাসী হলেন? কেনইবা তিনি আপন সংস্কৃতি থেকে বিচ্ছিন্ন হয়ে ঔপনিবেশিক শাসকের সংস্কৃতির একান্ত অনুরাগীতে পরিণত হলেন? ইসলাম ও মুসলমানদের বিষয়ে নীরদ সি চৌধুরীর বিশেষ দৃষ্টিভঙ্গির ব্যাখ্যা কী? নীরদের সদা বিষন্নতার উৎস কী? ইয়ান অ্যালমন্ড এই সব প্রশ্নেরই জবাব দেয়ার চেষ্টা করেছেন নীরদ সি চৌধুরীর মন গ্রন্থটিতে। এসব ঘটনার ব্যাখ্যা দিতে গিয়ে তাকে আশ্রয় নিতে হয়েছে মনোবিশ্লেষণ তত্ত্বের, উত্তর- ঔপনিবেশিক তত্ত্বের, মার্কসবাদের, ‘অ্যাফেক্ট থিওরি’ বা দেহাবেগ তত্ত্বের, এবং ইতিহাসবাদের। এখন পর্যন্ত নীরদ চৌধুরীকে নিয়ে যতগুলো বই লেখা হয়েছে, নীরদ সি চৌধুরীর মন তাদের মাঝে সবচেয়ে তথ্যবহুল এবং গভীর। সাহিত্য, ইতিহাস, দর্শন কিংবা রাজনীতিতে আগ্রহ আছে এমন যে কারো জন্যই এ বই গুরুত্বপূর্ণ।
پژوهش تطبیقی افکار ابن عربی و ژاک دریدار که یکی عارفی است از شرق و دیگری فیلسوفی از غرب در بادی امر غریب است اما حکایت از روزگار پرماجرای ما دارد که میل مردم به تفکر و حصول حقیقت است هرجا که باشد. حیرت و متن دو مقوله اصلی این پژوهش است که به رغم تفاوت ذهن و زبان و محیط ابن عربی و دریدا مشترکاتی می یابد که نگاه ما را در مطالعه آثار این دو تغییر می دهد یا دست کم باید گفت که به تامل بیشتر وا می دارد.
이언 아몬드 지음, 최파일 옮김
색다른 시선, 재미난 분석. 이 책은 20세기 중반 이후 종교 때문에 갈라져 있는 현대인들에게 생각할 과제를 던졌다. 현대의 관점에서 과거를 바라볼 때, 현대의 편견이 과거 분석에 영향을 미치지 않도록 해야 한다. 서구 문명이 혼자서 성장한게 아니라 수없는 영향 속에서 교류하며 성장했는데, 이슬람 문명이 바로 그것이다. 서기 1000년 이후 십자군 전쟁은 "종교 간 갈등"이라고 현대에서 정의를 내렸는데, 이 책에 따르면 오히려 그런 단순 정의가 현대의 문명/종교 간 교류를 막고 있는 것이다.
이 책의 저자는 터키 이스탄불에서 6년 정도 강의를 했다. 그러면서 자료를 모아보니 최근 1천 년 동안 "종교 갈등"은 우리가 잘못 알고 있었고 종교와 무관하게 권력 다툼이었다는 것이다. 스페인 지역은 서로마 붕괴 이후 게르만족 이동에 의해 여러 왕국이 난립하다가 북아프리카를 넘어온 이슬람 세력에 의해서 점령당했다. 샤를마뉴 대제의 에스파냐 정복은 전설이나 무훈시에서 절대적인 위치를 차지하고 있지만, 사실은 사라고사까지 겨우 진격한 것이었다. 다시말해서 프랑스 변두리만 깔짝대다 만 것이다.
이뿐이 아니다. 유명 작곡가의 클래식 음악 중에는 "터키 행진곡"이 있다. 1453년 콘스탄티노플 함락 이후 16, 17세기에 오스만제국은 오스트리아의 빈을 포위 공격했었다. 현재의 동유럽 지역은 모두 무슬림 지역이 되었던 것이다. 그렇다고 해서 그것을 "종교적인 대립"으로 보면 곤란할 것이다. 아무리 신념과 사상이 중요하다해도 이익이 생기지 않는 일에 끼어드는 것은 무모하고 바보같을 것이다.
предварительные замечания к сравнительному изучению
Майстера Экхарта и Ибн аль-Араби
pensée critique en islam ?
http://www.mizane.info/ian-almond-existe-t-il-une-place-pour-la-pensee-critique-en-islam/
Was wussten Leibniz, Kant, Herder, Goethe, Schlegel, Hegel, Marx und Nietzsche über den Islam? Wahrscheinlich mehr, als man gemeinhin annimmt. Und waren sie den „Mohammedanern“ wohlgesonnen? Oder standen sie ihnen ablehnend gegenüber? Hier liegt die Wahrheit wie so oft im Sowohl-als-auch.
Ian Almond hat dies- und jenseits des ‚west-östlichen Divan‘ unzählige überraschende und oft widersprüchliche Äußerungen der großen Dichter und Denker über den Islam, das Osmanische Reich, die Muslime und ihre Sprache, Kultur und Geistesgeschichte zusammengetragen. Aus welchen Quellen sie sich speisen, in welchem Kontext sie entstanden, wie sie einzuordnen sind und was sie über den jeweiligen Autor verraten, erklärt Almond in diesem beeindruckenden Überblick, mit dem er nicht zuletzt den von Edward Said geprägten Orientalismus-Begriff infragestellt.
O Islã das Trevas no Gótico Americano:
motivos sufistas nas estórias de H. P. Lovecraft*
RESUMO │ O presente ensaio faz uma descrição analítica da ambígua ressonância de temas islâmicos na ficção de Howard Phillips Lovecraft. Para tanto, em um primeiro momento, examina o lugar sociopolítico do Islã como um topos nas estórias de Lovecraft – os vários sultões-demônios, figuras orientais e sábios árabes que encontramos em sua obra – pressupondo a vasta pesquisa já existente a respeito das posições conservadores e racistas nutridas por este autor. Assim sendo, examina a possibilidade de que Cthulhu e os outros deuses obscuros da mitologia lovecraftiana, com seus secretos planos de invadir e subverter a nossa realidade humana, serem na realidade uma espécie de ressurgimento de um familiar medo cristão do Turco terrível às portas de Viena; desta vez, entretanto, situado contra a paisagem da Nova Inglaterra ao invés da de Tours ou de Lepanto. No restante do texto, faz-se uma leitura de Através dos Portões da Chave de Prata, conto escrito em 1932 em colaboração com Edgar Hoffmann Price e que é uma das estórias mais orientais de Lovecraft, reinterpretando suas referências desde a perspectiva do sufismo, uma corrente mística do Islã.
yazdığı bu mektupta, Bonn’daki teoloji eğitimini terk etmesinin sebeplerini açıklar.
Nietzsche’nin pek çok eseri gibi bu mektup da İslam’la doğrudan alakalı değildir. Ve
sonunda, Hıristiyanlığın taşralılığı olarak düşündüğü şeyi ifade etmek için alternatif bir
metafor arayan Nietzsche, Muhammet ismiyle karşılaşır. Bu karşılaşma, on dokuz
yaşındaki Elisabeth’i tahrik etmekten başka işe yaramayan bir ifadedir: Nietzsche, eğer
Muhammet’in takipçileri olsaydılar, hayatlarının çok farklı olmayacağını, en azından
şok edecek kadar farklı olmayacağını ileri sürer. İslam’ın, Judeo-Hıristiyan
modernitesinin “Avrupa hastalığını” taşralılaştırılması ve yeniden değerlendirilmesinde
bir araç olarak kullanması, Nietzsche’nin eserlerinde şaşırtıcı derecedeki sıklıkla tekrar
eder.
https://www.youtube.com/watch?v=D7xwatoxoyw&t=1s
Novels dealt with are: "Chowringhee" by Sankar, "Motherland Hotel" by Yusuf Atilgan, and "Hotel DF" by Guillermo Fadanelli.
https://www.youtube.com/watch?v=yAIIU6eq7sQ&t=593s
https://www.youtube.com/watch?v=QBsY28p1AxU
https://www.youtube.com/watch?v=l3UCO_YOnNM&t=8s
https://eclectic-intellection.simplecast.com/episodes/islam-postmodernism-and-new-orientalism-a-conversation-with-ian-almond
https://www.youtube.com/watch?v=-GorV_LTGWw&t=312s
https://www.youtube.com/watch?v=zAPilNmt5W0
https://www.timeshighereducation.com/blog/why-do-us-universities-tolerate-debt-bondage-their-qatar-campuses
https://www.aljazeera.com/indepth/opinion/danger-conflating-anti-zionism-anti-semitism-180812094500385.html
http://www.counterpunch.org/2017/05/19/the-secret-joke-of-our-democracy-britains-elephant-in-the-boardroom/
) ) لندن ونيويورك: دار أي. ب. توريس، 2007
عرض: فؤاد عبد المطلب
أستاذ في كلية الآداب- جامعة جرش الأهلية- الأردن
World Literature Decentered: Beyond the "West" through Turkey, Mexico and Bengal is a first its kind, in that it looks critically at the controversial concept of World Literature from a platform that brings multiple "peripheries" alongside each other. It is an avant-garde attempt to discuss World Literature because for the first time, distant corners at the peripheries of the Western center, such as Turkey, Mexico and Bengal, are brought together. In this sense, it is a very important contribution to the attempts at expansion in World Literature studies. For Turkish audiences, the selection of literature from Mexico and Bengal might be surprising in such a dialogue, because literary histories of Turkey and comparative studies in Turkey often make reference to Western European (primarily French and English) literatures to encompass aspects of Turkish literature within the center-periphery scheme. However, for those who remember references to the visionaries of the Mexican revolution in Ahmet Hamdi Tanpınar's Huzur or Halide Edip Adıvar's trip to India years before the partition of Bengal, such a platform connecting Turkey to Mexico and Bengal as a starting point for a global literary conversation is not surprising at all. The book comprises six chapters, each of which takes a specific keyword-ghost, hotel, femicide, myth, melancholy, and the Orient-as its explicit focus to look back through the lens of the local literatures of Turkey, Mexico and Bengal. Ian Almond successfully builds his attempts for decentralization on the criticism of the patronizing influences of Eurocentric World Literature theories. He does not refer to his Turkish-Mexican-Bengali platform with Fredric Jameson's infamous label "Third-World Literatures"; rather, he keeps a keen eye on the differences between those literatures in as much as he attempts to decipher their shared features. Around the selected keywords, he carries out a very interesting comparative reading of these three national literatures. The first chapter takes ghost stories at its explicit focus and analyses the state of being haunted by history. Rabindranath Tagore and Bibhutibhushan Banerji, Carlos Fuentes and Juan Rulfo, and Peyami Safa and Ahmet Hamdi Tanpınar are considered side by side here. The second chapter delves into hotel narratives. Almond discusses how hotels indicate precarity and alienation in modern literature, and the ways in which they also serve as a microcosm of the nation. Authors dealt with include Mani Mukherjee Sankar, Yusuf Atılgan, and Guillermo Fadanelli. Almond analyzes how hotels as spaces produce hegemony, melancholy, and misogyny. The explicit focus of the third chapter on femicide gives Almond the opportunity to carry out a gendered reading of the "subaltern class", following texts by Rosario Castellanos, Mahasweta Devi, and İnci
In Sufism and Deconstruction, Ian Almond brilliantly contrasts the meta-philosophical mysticism of the Andalusian and Damascene writer and teacher Muhyiddin Ibn al-Arabi (d. 1240) with the provocative writing of the celebrated and excoriated gadfly of French post-structuralism, Jacques Derrida (d. 2004). Neither, however, is neatly ensconced in these respective categories. Almond bravely discards undue regard for their historical or cultural distance
published in the journal
POLITICS, RELIGION & IDEOLOGY
2019, VOL. 20, NO. 4, 1–3