234:. Examining a host of varying sources including Arab fiction and commentary from the Arab press, Sheehi maps out a "formula" for Arab reform during 19th and 20th century al-nahda, which predicates "progress and civilization" as "proleptic" teleological endpoints. Linguistically and semiotically structuring this formula was an axiomatic "nomenclature of reform" that was found in all Arab reform writing and thought despite the ideological, sectarian, political, or national position of the author. This commonality, Sheehi reveals, is due to that historical and political fact that all reform paradigms during the late Ottoman and Mandate periods arose from a fundamental
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known as the Arabic
Renaissance. Bashkin added that "Sheehi's selection of texts is unique and original. Instead of focusing on either works in social thought or narrative prose, the book studies a variety of texts - pamphlets, newspaper articles, and philosophical tracts as well as maqamat, novels, and sketches - in an attempt to explicate new conversations and ideas, which were articulated in different genres and linguistic modes." Anthropologist Lucia Volk writes that Sheehi proves that these intellectual "elites actively produced indigenous ideologies of modernity while struggling against the overwhelming powers of Western
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at a time of radical transformations in governance and political economy. Sheehi locates the battle for "self" and "other" outside of the "colonial encounter" between
Western colonizer and Eastern colonized. Instead, the dialectic between Self and Other transpired internally—epistemologically and
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scholar Orit
Bashkin stated that "Sheehi’s work is an innovative and important contribution to the field of Arabic literature, Arab culture, and intellectual history" is noted for its "imaginative outlook on the ways in which we read the texts that make up the canon of the Arab nahda," otherwise
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As this epistemology is based on priorities of indigenous and colonialist capitalist development and
Western political hegemony, recast in the form of liberalism and Western cultural and superiority, intellectual paradigms, political programs, and visions of new national social order among Arab
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identity from a confrontation between two undifferentiated cultures, the book closely reads "foundational" Arabic texts from turn of the century to demonstrate that the ideology and discourses of Arab subjectivity were internally formed within the
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theory within modern Arabic literature and thought, Sheehi proposes that the concept of cultural "failure" is inherent to the ways modern Arab intellectuals critically reorganized and redefined Arab subjectivity during
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project. Hence, what is self-diagnosed as "the inherent failure of Arab culture and "identity" is not proof of the inability of the Arab world to enter into modernity but in fact is precisely a condition of it. Hence,
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is a cornerstone for Nahdah
Studies, critically re-examining the intersection of European colonialism and the creation of Arab modernity. Reframing the conception of modern
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thinkers inevitably always express "lack" as the core of Arab identity because it is engaged in an endless struggle of authority and "subjective presence" with the
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Please remove or replace such wording and instead of making proclamations about a subject's importance, use facts and attribution to demonstrate that importance.
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discursively—on a plane of dynamic cultural and social formations within
Ottoman Arab society and polity during the
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Among the first of a wave of scholars to apply post-colonial and post-structural theory, most notably the theory of
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reveals that a "spectral
European presence" is ever present in Arab modernity and its paradigms of Arab identity.
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of Arab modernity; a hybridized but still thorough modern form of modernity that Sheehi states was "autogenetic."
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Jewish
Writers in the Arab East: Literature, History, and the Politics of Enlightenment, 1863–1914
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372:"Foundations of Modern Arabic Identity"
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201:and others including
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