Orientalism

Our modern life is totally linked to the modern media. I have searched for the dangers of the modern media in terms of bringing up the children because the child is born free of mind and is influenced by everything he sees and hears from his parents and environment. Therefore, it is necessary for a Muslim mother to hold Islamic values and teachings and transfer it to her child and raise him on the Islamic behavior and protect him from moral and religious deviance and social evils.  In Islamic perspective, Mother is considered first school of learning for every Muslim child, so this school should be aware of modern evils and dangers which can affect the Muslim family and children in any stage of life especially in age of infant.  Then question arises what types of care and actin needed to cure our children from this most dangerous phenomena.  In this his study the efforts are made to highlights responsibilities of a Muslim mother to transform and protect her children and family in modern media ages.  In this research paper, there is tried to evaluate the stages of bringing up the children into three sections: Childhood, teenage, and youth. At each stage, there are mentioned three main types of challenges faced by the Muslim mother from contemporary media. At the end of the research, seven preventive measures and the divine treatment are mentioned to alleviate the damage. The focus includes spiritual education, interest in the Islamic faith, the opening of dialogue with the children, protection of the family from disputes and differences, correct misconceptions published by contemporary media.
Key words:  Responsibility,  Muslim Women, transformation, children, age of Media, analysis.

Initially published on 23 June 2004 in Politics Forum
https://www.politicsforum.org/forum/viewtopic.php?t=24876

Republished on 24 September 2006 in Buzzle

Excerpts:
The absolute reality that the colonial empires could not have existed without the unleashed armies of the Orientalists of all sorts, decipherers of forgotten scriptures, epigraphists, philologists, historians, archeologists, ethnologists, anthropologists, architects, specialists in Linguistics, Numismatics, History of Religion, Comparative Literature, Art History, Political, Social and Economic History, etc. has been kept as a hermetic secret.

And more the Orientalist colonial armies of specialists advanced in their work of deciphering and learning the 'other' (thus empowering their countries with the unsurpassed, incommensurate  strength of the newly acquired ancient knowledge and spirituality), more the colonial diplomats were pulling strengths in a way that Ottomans, Mughal, Iranians and others be further engulfed into
a) barbaric ignorance and lack of identity,
b) cultural somnolence,
c) hysteric hatred of the Lumieres, and of the Antiquities emanating from the just rediscovered access to ancient civilizations, and
d) minimization of the Islamic civilization into a caricature of few religious prescriptions able to guarantee the besotted 'believers' a Paradise in the 'other world'!

To put it in a very simple way, Napoleon would have never gone to Egypt (1798) without his many dozens of academia, who achieved a unique scholarly breakthrough by publishing the unprecedented ‘Description de l’ Egypte’.

Initially published on 17 September 2005 in Buzzle
Excerpt:
Since the World History offers no 'clash' of civilization until the 16th century, what happened after that moment to paradoxically allow us to use such a term? We have point out first that Modern History does not offer either an example or a model of 'clash' of civilizations. Then, the question may arise about what made such an expression possible nowadays.

The reason one can eventually speak about a plausible 'clash of civilizations' and not be immediately rejected and laughed at is that a 'new' viewpoint was introduced across the European and the American educational systems over the past 200 years. According to this peremptory and unsubstantiated viewpoint, the World 'is' divided into 'West' and 'East'. Additional qualifications have been introduced and made of this nonexistent and paranoid divide a totally Manichaean rift and clash.

The aforementioned fake divide was dictatorially imposed by all means and worldwide as an unprecedented and primordial polarization between
• Christian, progressive, enlightened West
and
• Islamic, backward, tenebrous East.

The Greco-Romano-centrism of the West was fabricated to idiotically 'demonstrate' that the Europeans' past was older and greater than that of the other peoples and nations. It was a further investment into the same theoretical construction. One further step towards the falsehood!

After numerous, ridiculous French academic and theoretical denunciations of Manicheism, and of any Manichaean approach, the bogus-academia of Colonial France embarked on the most Manichaean division that has ever occurred in the History of the Mankind. They divided the world into two parts, namely the Colonial and 'Superior' Europe and its appendices on one side, and the rest of the world, i.e. Asia, Eastern Europe, Africa, Pre-Colombian America, Oceania on the other side.

Osmanlı romanlarının birçoğu modernleşme veya yaygın bir şekilde tanımlandığı gibi “Avrupalılaşma” veya “Batılılaşma” sürecini konu edinirler. Osmanlı aydınları için modernleşme süreci yeni ufuklar açsa da bir yandan da modernleşmenin beraberinde getirdiği değişimler onları tedirgin etmiştir. İntibah ve Araba Sevdası gibi ilk Türk romanlarında da geleneksel değerler ve modernite arasında kalmış veya yolunu kaybetmiş gençlerin hikâyelerinden bahsedilir. Safveti Ziya’nın Salon Köşelerinde (1898) romanı da benzer bir hikâyeyi konu edinir. Romanda on dokuzuncu yüzyılın Şarkiyatçı ortamının ve istibdat yönetiminin Batılılaşmış Türk elit üzerindeki travmatik etkileri ve taklit eylemi mercek altına alınır. Şekip bu süreçte kafası karışmış modern elitin psikolojisini, toplum içinde yabancılaşmasını, psikolojik çıkmazlarını aktaran bir karakter olarak dönemin edebiyat karakterleri arasında öne çıkar. Bu açıdan Salon Köşelerinde’yle birlikte edebiyat tarihimizi yeniden düşünmek; Osmanlı edebiyatında modernleşme, Şarkiyatçılık ve Oksidentalizm gibi konuları inceleyen literatüre önemli katkılarda bulunabilir.

Initially published on 28th November 2004 in Buzzle

Excerpts:
If Giscard neglects Turkey, Alexander the Great rejected Europe!
How can one consider king Alexander of Macedonia, rejected by the Athenians and by the famous orator Demosthenes, as a 'European' without taking his model into proper account? Alexander did not see the Adriatic coast of Illyria, did not set foot on the Greek islands of the Ionian Sea, and did not advance even 1 km beyond the western borders of Macedonia, whereas his military expeditions and invasions drove him more than 4000 km away in the East, on rather Asiatic territory!

For Alexander, Egypt (Africa) was more important than the Ancient Greek cities – colonies of the Black Sea.

Syria and Judea were more valuable to him than Iberia.

Even more so, Persia was more precious for Alexander than the Italian peninsula.

For Alexander, apparently Amun - Ra was far more sublime than Zeus, Jupiter and the Celtic gods.

Furthermore, Bactria, Sogdiana, Transoxiana, in Central Asia, Arachosia, Gedrosia, Pentapotamia, in Eastern Iran and Pakistan, were the circumferences he wished to unify under his scepter – not the Scandinavian Peninsula, the Alps, and the plains of Scythia/Russia.

The border was not in the Azores or the Faeroes, but in the North of India, whereas the epicenter, the capital of Alexander’s vast empire, was at Babylon, Mesopotamia! What a blow for … Europe!

As a consequence, Alexander the Great, the embodiment of military virtue for Julius Caesar, becomes now a non-European!

Initially published on 20th January 2008 in Buzzle, AfroArticles, and American Chronicle
Republished on 21st January 2008 here:
http://turkishdigest.blogspot.com/

Excerpt:
This shows that, although admiring Western technological advance, Kemal Ataturk was not naïve enough to believe the Manichaean Western European separation of the world into two parts, the West and the East. This theoretical fabrication of the Colonial Classicists and Orientalists serves colonial interests that targeted in the past the existence of the Ottoman Empire, and nowadays target Turkey’s integrity.

In fact, Islam and Christianity, East and West, all are One World, and within this world the West introduced novelties that changed the world's face in its entirety. There is no resistance to the Western civilization from other parts of the world, and there is no theoretical background dynamics available for this purpose.

Initially published on 27th December 2007 in Buzzle, AfroArticles and the American Chronicle
Republished on 10th March 2010 in https://abeymag.blogspot.com

This article is the fifth of a series of articles about the historical background of the Turkish/Ottoman - French relations; the first four articles are here:
Turkey, Kurds, France and Freemasonic Messianism
https://www.academia.edu/42964848/Turkey_Kurds_France_and_Freemasonic_Messianism

Turkey, Kurds, Anglo-French Freemasonry, Islam, and Orientalism
(Republications)
https://www.academia.edu/24266848/Turkey_Kurds_Anglo-French_Freemasonry_Islam_and_Orientalism_-_by_Prof._Muhammad_Shamsaddin_Megalommatis

Turkey and 'Kurdistan': How to Outfox the Anglo-French Freemasonic Plot
https://www.academia.edu/42972363/Turkey_and_Kurdistan_How_to_Outfox_the_Anglo-French_Freemasonic_Plot

Turkey’s Global Strategy against the Freemasonic Anglo-French elites: the Afro-Asiatic Alliance
https://www.academia.edu/42973855/Turkeys_Global_Strategy_against_the_Freemasonic_Anglo-French_elites_the_Afro-Asiatic_Alliance

This paper discusses the Crimean episode of famous Memoires of Prince Charles de Ligne, who visited the peninsula in 1787. This book contributed to the shaping of the Crimean image in West European thought. Particularly, it interpreted the Crimea as a pure Orient, a romantic and beautiful place resembling Arabian and Persian tales.

Many books have been written on the subject of English for Specific Purposes (ESP) since the emergence of the concept in the early1960s but the present book is unique in its approach as it is an effort to digitalize the various aspects of ESP, thereby widening the scope and vision of ESP practitioners and learners. The book provides research-based practical knowledge from professional experts on the incorporation of modern means of information technology to boost the efficacy level of teaching and learning of the English language. It provides insights related to ESP, EAP (English for Academic Purposes), and EOP (English for Occupational Purposes) in contexts where English is used or taught as a second or a foreign language. The book consists of three sections. Section One dwells upon the pedagogical principles in English for specific purposes, Section Two focuses on English for academic purposes, and the third section deals with English for occupational purposes. The foreword by Dr. Augustyn Surdyk stimulates the interest of the readers by highlighting the features and significance of information and communication technologies (ICTs) and ludology in the teaching and learning of English language. As the book implies, ICTs include the internet, emails, audio & video live communication, and other technologies facilitating face-to-face interaction; whereas, the discipline of ludology refers to game studies. Ludology is equally important in maintaining the effectiveness of learning. Both ludic techniques and ICTs refer to gamification, which is used to 'increase engagement, efficiency and positive attitudes' (p. vii). .....

Nam loquens lingua, non hominibus loquitur, sed Deo 1. Pablo de Tarso, epístola Ad Corintios (1 Co: XIV, 2) Au debut, quand je me mis à étudier l'arabe, je n'avais d'autre intention, étant donné l'affinité des deux langues, que de pénétrer plus avant dans l'intelligence de l'hébreu, et je ne songeais pas à l'héresie musulmane 2. Nicolas Clénard-Niklaas Cleynaerts (1495-1542) RESUMEN La gramática de Ibn Dāwūd al-Ṣanhāŷī (Ibn āŷurrūm), nacido y fallecido en Fez (672/1273-723/1323), ha sido una de las gramáticas de la lengua árabe más utilizadas para la enseñanza del árabe en el mundo árabe-islámico durante siglos y uno de los textos fundacionales de la enseñanza del árabe en Europa a partir del siglo XVI. En este artículo se presenta la tradición latina (siglos XVI y XVII) de esta gramática. Se concluye que esta tradición textual es testi-monio del interés en aquel tiempo por un árabe des-islamizado y pertinente para abordar ciertos textos científicos (sobre todo de medicina), para la conversión de musulmanes en España y, algo más tarde, para los estudios bíblicos. PALABRAS CLAVE: Gramática árabe, Ibn Dāwūd al-Ṣanhāŷī (Ibn āŷurrūm), traducciones lati-nas de la gramática árabe, orientalismo, estudios orientales en Europa. NAM LOQUENS LINGUA… THE LATIN TRADITION OF THE GRAMMAR BY IBN āJURRūM (672/1273-723/1323) IN THE SIXTEENTH AND THE SEVENTEENTH CENTURIES ABSTRACT The Arabic grammar by Ibn Dāwūd al-Ṣanhājī (Ibn ājurrūm) (Fez, 672/1273-723/1323) has for centuries been one of the most widely used in the teaching of Arabic in the Arab world. It was also one of the foundational texts for the teaching of Arabic in Europe from the sixteenth century onwards. This paper presents the Latin editions and translations that appeared in the sixteenth and seventeenth centuries. The paper concludes that this textual tradition witnesses the interest of the time in a de-Islamized form of Arabic for certain scientific content (especially medical texts), for the conversion of Muslims in Spain and, sometime later, as an academic language in the context of biblical studies.

Este artículo presenta un análisis de la marcha mora, el género musical de la Fiesta de Moros y Cristianos que define al bando moro. Más
concretamente, se analizan y se someten a crítica, desde la perspectiva del orientalismo de Edward W. Said, los tópicos musicales utilizados en la marcha mora y que le confieren a esta un «carácter oriental». Así mismo, y a la luz de este análisis, se evalúa el modo en que
estos tópicos, junto con el resto de elementos de la fiesta, ayudan a moldear una determinada imagen del musulmán que, en nuestra sociedad actual, resulta conflictiva.

This essay challenges the French poet, naval doctor, archaeologist and sinologist Victor Segalen’s established image as a literary modernist who broke with colonial exoticism. I use a set of previously understudied primary sources, including Segalen’s own travel journals, archaeological accounts, letters and photo albums, as well as Chinese gazetteers and a stele inscription documenting his excavation of a tomb associated with Bao San Niang 鮑三娘 – the supposed daughter-in-law of the famous Chinese general Guan Yu 關羽. Through a study combining both textual and field investigations, this article not only points out the disjuncture between Segalen’s progressive theory and his actual practice, but also questions the tendency among critics – both Western and Chinese – to overstate Segalen’s contribution to East–West cross-cultural representation, while intentionally omitting his exploitative deeds.