By B. Tibi
The 3rd variation incorporates a new half 5 at the tensions among Arab nationalism and Islam bobbing up from the concern of the countryside and of the de-legitimisation of Pan-Arab regimes. the consequences of the Arab defeat within the Six-Day battle 1967 and the increase of political Islam within the Nineteen Seventies are the point of interest of the hot half. The heritage of the research of the effect and serve as of nationalism and its contribution to social and political switch within the 3rd international, taking the increase of nationalism within the heart East as a historic instance. Professor Tibi concentrates at the interval after the 1st global struggle, whilst many Arab intellectuals turned dissatisfied with Britain and France because of the profession in their international locations. One concentration of this research are the writings and effect of Sati' al-Husri on center japanese politics. Professor Tibi illustrates the relationship among glossy Arab nationalism and nineteenth-century German Romantic nationalism, with a view to be of specific curiosity to the English reader. Professor Tibi concludes that whereas nationalism has performed an important and significant function within the move for nationwide independence within the heart East, it has considering constructed into an ideology which turns out to impede extra social and political emancipation. This 3rd version, introduced thoroughly brand new by means of a considerable new advent and new concluding chapters, might be of specific curiosity to historians and social scientists facing nationalism and crises of the countryside in addition to to scholars of the center East and modern Islam.
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Additional info for Arab Nationalism: Between Islam and the Nation State
It was hoped that Pan-Arab nationalist rhetoric 24 Arab Nationalism: A Critical Enquiry would be replaced by a new enlightened outlook. However, the myth of an Arab nation has been replaced by another one: it is the myth of Islamic universalism whose claims are incompatible with the structural realities of the present world of nation-states. This new myth is based on the revived idea of worldwide Islamic community, al-umma al-Islamiyya, combined with the concept din wa dawla (the divine state order).
It is thus incorrect to declare 40 that Rousseau's theory of popular sovereignty as the philosophical premise of the national state is the source of a new authoritarianism in the form of'modern state absolutism', or even to label Rousseau as the spiritual ancestor of modern totalitarianism. 41 Even in its early phase, the national state was a liberal constitutional state. Compared with the dynastic state, its organisation was progressive, in the same way as the dynastic state was itself a progressive development in comparison with the feudal particularism which preceded it.
14 Arab Nationalism: A Critical Enquiry Domestically the basic requirements of nation-state are still lacking. To state this is not tantamount to revoking the basic argument of this introduction, namely that Arab nationalism is more than simply an ideology. We cannot fail to acknowledge that the domestic requirements of a pan-Arab nation-state are still lacking. On the one hand, Arab nationalism is related to the global structure of the system of nation-states; on the other, this ideology is domestically confronted with pre-national parochialisms and primordial cultural identifications.