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How
would you assess the present Arabic cultural scene? What names or approaches
appeal to you, and seem to be not just a repetition of old doctrines? Jawdat Said to “Current Islamic Issues” |
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I am not pessimistic about
the present Arabic cultural scene, although the change is quite slow. The
Arabic cultural scene is beginning to steer away from glorifying or
condemning the politicians to a critical analysis of ourselves. During the
early days of the Palestinian crisis, the mufti Amin Al-Hussaini said to a
journalist who asked about the solution: "When the sword talks, let the
pen be silent." Well, the sword has talked: there have been noises, and
chaos, and coups d'état, wars and exchanges of accusations; the intellectual's
voice has been quite low or even unheard. But after the Gulf disaster people
no longer lapped it on the politicians; the intellectual has started to think
differently: he begins to think of the social revolution. Some people did
actually say, after the 1967 defeat, though in a whisper, that our defeat was
not only military, it was also cultural. This is something that people learn
from history. It is true now that culture is no longer the monopoly of
innovators, like Al-Afghani and Muhammad Abdoh, and their disciples – it is
rather more generalized and diffused; we do not now expect charismatic
leaders; it is rather a general direction. An example of this is the
establishment of the Centre for the Studies of Arab Unity, a centre that was
not established by politicians, nor does it belong to any state – it is just
a cultural establishment devoted to studies, contributed by thinkers and
researchers. This centre has done some fine work in the production of thought
and analysis; and it holds some serious symposia. Anther establishment is the
International Institute for Islamic Thought, which represents a healthy and
well-guided effort. Some ingenious researches have been trained by this
institute, and an affiliate of this institute is a college of Islamic social
studies, where men and women are trained. Such organizations find some sure
echoes in the Muslim World, slow but sure. Those organizations are
functioning rather weakly, but they are taking root and increasing in
strength and attracting more people. It is hoped that they will have a second
and a third generation; they will also be in demand in the various channels
of the mass media, for such channels compete in having competent thinkers and
researchers debate topics of interest to the public. The public itself watches
with eagerness, which is a very uplifting thing to see. The professional
researchers will hopefully compete in handling the various political, social,
and economic topics; indeed, things are accelerating and it is exhilarating
to see that. There are of course many shortcomings, but there is reason to
assert that there will be continuous improvement in understanding and
performance. We find some people who
begin to monitor all those changes, to collect data and make statistics, and
that is certainly a heartening thing to see. And as for democracy, which is
not as yet a common subject for discussion, it does take root in the minds of
people: that is reflected in the frequent mention of the other's right, the
multiplicity of perspectives, and the freedom of opinion. Such expressions
and terms are beginning to proliferate and take shape, with their underlying
concepts. There is movement in this; there is growth. It is no longer
possible to prevent the ideas from spreading, for ideas have their inherent
penetrative power, that no barriers can hinder their growth, and the exchange
of information is on the increase day by day. It is a pleasure to watch
all that; the book exhibitions in all Arab capitals are also a rejoice to all
those concerned. So also is the exchange of publications, lecturers, and
researchers and, we may add, the progress of Arab art, and television
serialized plays, whose producers compete in being more genuine,
creative and modern. It is true that there are serious drawbacks in all that,
but things are improving all the time, with sure paces. Things are changing
apace. It will not be long before we begin to reestablish the old contacts
and harmony; it will soon be possible to say, after effective intercourse is
established, that we are not going to fall apart any more. Things seem to be
occurring even without words, which is the way circumstances necessitate; new
and different relationships are a necessity now, and even when something is
apparently repeated, it bears a new significance. That is because the rate of
change in the world is so swift that it would not wait for the idle.
Conventional repeated behaviours are no longer tolerated, even in the domain
of politics. The new language is
beginning to be heard, though in whispers at present. An example of this is a
declaration by a certain Algerian minister who announced after the elections:
"We have lost the elections, but won democracy;" and though it is
not yet true that we have won democracy, such words are new and not just a repetition
of older statements. That is creativity and development, and it promises a
lot of good. And when Prince Salman bin
Abdul-Aziz, the Saudi minister of defense, declares in Similarly, a Jordanian
high-ranking official says: "Why is it that when we respond to our
nation's wishes they count that extremism and regression, while if they
respond to the wishes of their nations they count this as a human value, a
progress and an advance towards ideals." Such declarations are so
rare to hear, although they usually get lost among lots of noisy bedlam and
the exchange of condemnations. The Arab World and the Muslim World cracked
and had rifts as a result of the two Gulf wars; both the oppressed and the
oppressors started to review their accounts. We shall have to adapt to
the changes of history; and this phenomenon is a universal one, true anywhere
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