By Elzain Elgamri
From the past due Ayatollah Khomeini's fatwa opposed to Salman Rushdie, to the extremism of the Taliban and the mass homicide of the September eleventh assaults, a twin of Islam as a violent and anti-Western religion has featured dominantly within the international mass media. during this publication, Elzain Elgamri units out to refute such generalizations. bearing in mind the traditionally conditioned Orientalist discourses, in gentle of the polarized dating among Islam and the West, and deconstructing what has truly been pronounced within the British caliber press, Elgamri issues out that what has truly been journalistically coated is an incomplete fragment of a way more complicated state of affairs. whereas acknowledging that those negative acts have been certainly dedicated within the identify of Islam, and they did contain bloody violence that claimed the lives of blameless civilians and triggered a lot intimidation, Elgamri argues that those occasions were represented by means of the media as an archetype of Islam, while in reality there's no unmarried monolithic Islam and, hence, no unmarried monolithic Muslim neighborhood. the writer concludes that, opposite to what's often depicted, Islam and Muslim societies should not constrained purely to war of words, violence, terrorism, and antagonism in the direction of every little thing Western, yet quite are super diversified of their spiritual and political outlooks.
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Extra info for Islam in the British Broadsheets: The Impact of Orientalism on Representations of Islam in the British Press
The beginnings of this counterattack were, to some extent, influenced by the emergence of an ad hoc Christian identity that came about in response to alien rule, and to the presence of the new enemy in territories believed to be strictly Christian. This uneasy and conflicting relationship provided the inhabitants of the conquered Christian lands with a prevailing but distorted image of the religion of Islam, and of its prophet Mohammed. The success of the Muslim conquests was not considered as an evidence of truth, but as a challenge to the truth.
Underlying this distinction is the reinforcement of Western uniqueness and superiority: there is a contrast between the rational Occident and the irrational Orient, the democratic Occident and the despotic Orient, the dynamism of Western industrialized civilization and the alleged stagnation and backwardness of the Orient (Rodinson, 1988: p. 66). e. between the Occident and the Orient, which came to represent Europe’s striking image of the Other. Approached in this way, the Arab Islamic Orient in particular was portrayed as symbolizing several types and systems of deficiencies and absences, against the uniqueness of the West, its distinctive identity and its identity-centred culture and civilization.
The West is typically equated with progress and rationality, and the ‘Rest’ with backwardness and superstition. Hall argues that the concept of discourse is governed by power, because it is power that makes things true: Discourses always operate in relation to power – they are part of the way power circulates and is contested . . When it is effective – organizing and regulating relations of power (say, between the West and the Rest) – it is called a “regime of truth”. (Hall and Gieben, 1992: p.