Anthony Wallace and Muslim Reform Movements: A Comparative Understanding from Central and South Asia

Shibin Fouad
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Abstract

Historical-evolutionary approach of colonialism and the waves that it created in the ‘colonies’ show a similar trend in both regions. Colonialist discourse portray the inability or the inefficiency of the local culture and traditions to cope up with the ‘colonial power and their stakes’. Both these regions witnessed degeneration of communities both in terms of religious and secular yardsticks. To add on that, many superstitions had also crept in which was a serious issue that the reformers found very difficult in convincing people. Scholars from these regions had connections with the wider world and this helped them in drawing parallels in order to compare the plight of their society. Reformation activities were initiated by individuals who attracted severe friction from the society and faced alienation in different spheres of their life. People were initially reluctant to even listen to them but slowly things started to change and they started to make use of new techniques of education and participate in the ‘modern political activities’. This can be depicted as a manifestation of ‘cultural lag’ in these regions. By the starting of the twentieth century, international mercantile-politics took a new turn and the globe witnessed some hitherto unheard things. If the First World War was a common point to both these regions; on a segregated level, Russian Revolution and the Non- Cooperation Movements brought in ripples in Ferghana and Malabar respectively. People started to realise from their experience the necessity of political participation in bringing about ‘preferred change’. The numerical strength of schools had aided to the discourse of the reformers who had received the wrath of authorities. When we extrapolate the graph to the cotemporary times, we can easily understand the repercussion these movements had produced. This paper will discuss the course of these movements in the framework of revitalization given by Wallace.
安东尼·华莱士与穆斯林改革运动:来自中亚和南亚的比较理解
殖民主义的历史进化方法及其在“殖民地”中产生的浪潮在这两个地区都显示出类似的趋势。殖民主义话语描述了当地文化和传统在应对“殖民权力及其利益”方面的无能或低效。这两个地区在宗教和世俗标准方面都见证了社区的退化。除此之外,许多迷信也悄悄出现,这是一个严重的问题,改革者发现很难说服人们。来自这些地区的学者与更广阔的世界有联系,这有助于他们找到相似之处,以便比较他们社会的困境。改革活动是由受到社会严重摩擦并在生活的不同领域面临异化的个人发起的。人们一开始甚至不愿意听他们说话,但慢慢地情况开始改变,人们开始利用新的教育技术,参与到“现代政治活动”中来。这可以被描述为这些地区“文化滞后”的表现。到20世纪初,国际商业政治发生了新的转折,全球见证了一些前所未闻的事情。如果说第一次世界大战是这两个地区的共同点;在种族隔离的层面上,俄国革命和不合作运动分别在费尔干纳和马拉巴尔产生了涟漪。人们开始从他们的经验中认识到政治参与带来“首选变革”的必要性。学校数量上的优势有助于那些受到当局愤怒的改革者的言论。当我们将图表外推到当代时,我们很容易理解这些运动所产生的反响。本文将在华莱士复兴的框架下讨论这些运动的进程。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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12 weeks
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