By Roxanne L. Euben
The modern global is more and more outlined by way of dizzying flows of individuals and ideas. yet whereas Western commute is linked to a pioneering spirit of discovery, the dominant photograph of Muslim mobility is the jihadi who travels to not research yet to break. Journeys to the opposite Shore demanding situations those stereotypes via charting the typical ways that Muslim and Western tourists negotiate the dislocation of go back and forth to strange and weird worlds. In Roxanne Euben's groundbreaking expedition throughout cultures, geography, background, style, and genders, commute indicates not just a actual flow throughout lands and cultures, but additionally an inventive trip within which ask yourself approximately those that stay another way makes it attainable to determine the area differently.
within the e-book we meet not just Herodotus but additionally Ibn Battuta, the fourteenth-century Moroccan visitor. Tocqueville's trips are set opposed to a five-year sojourn in nineteenth-century Paris via the Egyptian author and translator Rifa'a Rafi' al-Tahtawi, and Montesquieu's novel Persian Letters meets with the memoir of an East African princess, Sayyida Salme.
This striking e-book indicates that interest concerning the unknown, the search to appreciate overseas cultures, serious distance from one's personal global, and the need to remake the international into the common are usually not the monopoly of any unmarried civilization or epoch. Euben demonstrates that the fluidity of identities, cultures, and borders linked to our postcolonial, globalized international has an extended history--one formed not just by means of Western energy but in addition by way of an Islamic ethos of go back and forth looking for knowledge.
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Extra resources for Journeys to the Other Shore: Muslim and Western Travelers in Search of Knowledge (Princeton Studies in Muslim Politics)
53 Travel is gendered, then, but not only because women have historically traveled far less than men. 55 The link between literal and figurative mobility, critical distance, and philosophical reflection also tends to code “heroic” travel as a distinctively Western activity. ”58 This is perhaps nowhere more evident than in both scholarly and popular accounts of Islam. ”59 In a post–September 11 world in particular, the most ubiquitous image of Muslim travel is the mobile jihadi who moves from Saudi Arabia to Pakistan to Africa to the United States and back with terrifying speed and ease.
In contrast, my particular use of travel is an attempt to ground the acquisition of knowledge in those inescapable, ordinary, transformative if inevitably flawed practices of translation so often occasioned by exposures to the unfamiliar. I will argue that travel in search of knowledge is not only a practice of translation but a term of translation,59 a conceptual bridge across traditions separated by culture or time in which the link between mobility and wisdom, as well the corruption or loss it risks, are explicit.
At the same time, however, it suggests that despite the legacy of colonialist and imperialist enterprises, the West does not have a monopoly on what Maria Lugones and Elizabeth Spelman have called “imperialist theorizing,” the kind of theorizing that happens when “I observe myself and others like me culturally and in other ways and use that account to give an account of you. ”64 Representational power is an inescapable feature of translation—the women, Shi"ites, and Chinese of Ibn Battuta’s rihla no more speak for themselves than did Herodotus’s Egyptians—yet techniques of representation may also be said to constitute the very conditions of intelligibility across difference; they make it possible to locate reverberations between what is unfamiliar and familiar and negotiate the dislocation between rootedness and distance.