Islamicate Cosmopolitan Spirit. Bruce B. Lawrence

Islamicate Cosmopolitan Spirit - Bruce B. Lawrence


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CA: University of California Press, 2014), where one reviewer noted that “cooke exquisitely captures the civilizational barzakh of the Arab Gulf states—the generative space connecting/disconnecting, mixing/separating ‘the tribal’ and ‘the modern.’” For my own development of barzakh logic, with reference to the Andalusian philosopher-mystic, Muhyiddin ibn ‘Arabi, see Bruce B. Lawrence, Who is Allah? (Chapel Hill, NC: University of North Carolina Press, 2015): 40–45.

      To look at Islamicate civilization is to face the choice of where and when to look but it also requires one to invoke fuzzy or barzakh logic at the outset. There is no great divide between East and West or between Islam and its political–religious rivals, whether in the premodern or the modern world. Many are the historians who have labored to point out that civilizational study is predicated on “gray” not black and white visions of the past, and multiple, local understandings of civilizational actors, events, institutions, and legacies.

      In short, cosmopolitan studies, like civilizational studies with which it is allied and on which it must be modeled, requires decentering the West and reappropriating the “rest” for a deeper, truer sense of what is genuinely world history.

      I contest the assumption that only modernization finally works, and that religions must be judged good or bad by how congruent or dissonant they are with forces, structures, and goals of modernization. I prefer to stand this question on its head, suggesting that modernization is neither monolithic nor inevitable. It is not monolithic because it did not impact on all parts of Euro-America with equal success. Nor is it inevitable since it was a concatenation of circumstances rather than any single cluster of ideal traits or the convergence of such traits with technical discoveries, all of which produced what Hodgson termed the Great Western Transmutation.

      The Intervention of Huricihan Islamoğlu

      A Turkish socio-economic historian, who herself studied with Hodgson, Huricihan Islamoğlu has offered a brief recapitulation of his legacy that underscores yet again why and how Islamicate civilization matters. In a 2012 essay titled “Islamicate World Histories?” Islamoğlu rehearses then reassesses several approaches to Ottoman historiography before closing with this query: can we write world histories that are genuinely “world histories”?

      Our present history at least suggests that it is time to look beyond Western domination. A genuine rethinking of world history implies transcending the binaries of West and non-West, European center and non-European periphery, premodern and modern. It implies questioning the identification of modernity with the West, whereby institutions emerging from Western history represented universal attributes of modernity, merely imported or adopted or resisted by non-Westerners […]

      And the problem that this acceleration and dominance pose for global comity is the same for her as for Hodgson. What was lost was a differential view of human progress.

      Subsequently Islamoğlu elaborated on her expansive view of global change by adding an accent on the metaphysical underpinning, the core moral imperative, that suffuses The Venture of Islam. At WOCMES 2014 in Ankara, she observed that:


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