Islamska civilizacija je bila v srednjem veku mogočna kulturna in politična sila. V številnih vidikih je pomembno vplivala na kulturni, znanstveni in politični razvoj Evrope ter navdihovala številne ...zahodne raziskovalce in popotnike, zlasti v 19. in zgodnjem 20. stoletju. V odnosu do islamske civilizacije sodobni zahodni diskurz izraža veliko mero strahu in nezaupanja. Razlogi za tako stanje so med drugim v nepoznavanju islama ter v neobjektivnem pisanju o tej civilizaciji. Za bolj uravnotežen diskurz o islamu sta potrebna poznavanje in civilizacijski dialog. Prispevek obravnava diskurz o islamski civilizaciji v povezavi s slovenskimi in ameriškimi učbeniki. V slovenskih učnih načrtih za zgodovino je v 7. razredu islamski civilizaciji namenjena le izbirna tema. Spričo množice izbirnih tem to pomeni, da se zaradi drugih zanimivih tem le redki učitelji odločijo za obravnavo islamske civilizacije. V ameriškem kontekstu pa so učbeniki kritizirani zaradi naklonjenosti islamu. Pristop, ki ga priporoča American Textbook Council, ne pripomore k razumevanju in spoštovanju islamske civilizacije, ker islam v določeni meri enači s fundamentalizmom in nanj meče senco krivde stereotipnih obtožb. V članku zagovarjamo stališče, da je tak pristop destruktiven, kajti javnost na podlagi stereotipov in nepoznavanja islam vse pogosteje identificira z ekstremističnim fundamentalizmom. Takšno podajanje zgodovine islama bi odnose med islamom in Zahodom v bodoče utegnilo le še poslabšati.
Islamic civilization was a powerful cultural and political force during the Middle Ages. It has greatly influenced the cultural, scientific and political development of Europe and inspired many ...Western travellers, explorers and academics, especially in the 19th and early 20th centuries. Contemporary Western discourse, however, shows considerable fear and distrust in its relation to Islamic civilization. Important reasons for this lie in the lack of knowledge and biased writing about Islam, and therefore a more balanced discourse on Islam is needed which would be based on knowledge and dialogue between civilizations. The paper examines the presentations of Islamic civilization with regard to Slovene and American textbooks. In the Slovenian history curriculum for 7th grade students, Islamic civilization is only an elective topic. Moreover, faced with a wide choice of interesting elective topics, few students choose themes related to Islamic civilization. In the American context, certain history textbooks have been criticized by the American Textbook Council for their favourable presentation of Islamic civilization. The paper argues that such positions do not contribute to the understanding of and respect for Islamic civilization, because they equate Islam with fundamentalism and make accusations based on stereotypes. It is concluded that such an approach is destructive, as Islam is increasingly identified with extremist fundamentalism by the public, on the basis of stereotypes and a lack of knowledge. Such a presentation of Islam in textbooks could only make the situation between Islam and the West worse in the future.
Libraries are one of the indicators of the cultural developments in Maribor. They spread around the city after 1918. In 1921, the pre-war scientific library of the Historical Society for Slovenian ...Styria transformed into the general scientific Study Library. Under the expert leadership of Janko Glazer, it soon became the first and largest Slovenian scientific library in Styria. In the interwar period, the libraries in Maribor were – because of the socio-political and ideological splits – divided among three political camps: the liberals with the People’s Library; the Catholics with the Educational Catholic Library; and the socialists with the Chamber of Labour Library. The libraries of the Association of Cultural Societies also played an essential role in national awakening and culture. The educational institutes and numerous societies in Maribor had their libraries as well.
In the 19th century, the Western colonial powers took over the Muslim world and implemented policies which were traumatic for ruled Muslims. Although Muslim countries gained formal independence in ...the middle of the 20 th century, the bulk of world's Muslims believes that the West still dominates their world through neo-colonialism. This perception has been particularly generated by military interventions of the Western powers. At first Muslims had tried to resist perceived Western domination through the secular Arab nationalism, however after 1967, Islam has assumed the role of nationalist instrument of resistance. The relations between the Muslim world and the West, especially radicalization of Muslims, can be explained by application of the sociological concepts of cultural defense, religious performance and cosmic war.
Odnosi med Evropo in islamskim svetom so bili pogosto zaznamovani z nasiljem in spopadi. V času Omajadskega kalifata (661–750) so muslimani zasedli sveto mesto kristjanov, judov in muslimanov ...Jeruzalem, oblegali Konstantinopel, prodrli na Pirenejski polotok in jug Evrope. V tej prvi fazi širjenja kalifata se je islam soočal z vse hujšimi boji znotraj svojih vrst. Že kmalu po nastanku islama so obstajale razlike znotraj islamskega sveta, to je v glavnem med prevladujočo sunitsko obliko in šiiti.
Odgovor evropskega krščanstva na prvi veliki džihad sta bila rekonkvista in križarske vojne. Na vzhodu se je krščanska kraljevina Gruzija osvobodila in zagospodarila nad velikim ozemljem od Črnega morja do Kaspijskega jezera. V osrčju Sredozemlja so se krščanski osvajalci izkrcali na Siciliji in Sardiniji in ju odvzeli muslimanom. Višek konflikta v tej fazi so predstavljale križarske vojne. V teh vojnah so skupine kristjanov iz Evrope osvojile in za nekaj časa obdržale območja v Siriji in Palestini. V času Abasidskega kalifata (751–1258) so muslimani sicer utrdili meje na vzhodu ter celo osvojili Sicilijo in Kreto, kljub temu pa so Bizantinci prodirali vedno globlje na območje kalifata. Na območju Osrednje Azije so v tem času nastale polavtonomne vladavine. Egipt in sirsko-palestinski prostor sta leta 969 padla v roke dinastije Fatimidov. Neenotnost in krizo znotraj islamskega sveta so še dodatno poglobili v 11. stoletju Seldžuki in nato v prvi polovici 13. stoletja še vdori Mongolov, ki so leta 1258 dokončno zlomili Abasidski kalifat.
Na meji med muslimani in kristjani v Anatoliji je v 13. st. nastala osmanska država. Sledila je nova sveta vojna. Osmanski sultani so videli sebe kot legitimne naslednike bizantinskih cesarjev. Z osvojitvijo Konstantinopola in s tem ko je postalo mesto prestolnica turškega imperija, so sledili vpadi proti zahodu. V času vladavine Sulejmana Veličastnega (1520–1566) je bil imperij na vrhuncu moči.
Odgovor na drugi džihad je ekspanzija Evrope. Ni presenečenje, da je ta ekspanzija začela na dveh nasprotnih koncih Evrope. Tam, kjer so stoletja dolgo vladali muslimani: na Pirenejskem polotoku in v Rusiji. Predvsem portugalske in španske, kasneje pa tudi angleške in nizozemske ladje so se ustavljale na obalah islamskih držav in začele najprej s trgovino, nato pa tudi z osvajanjem strateških točk. Z vzponom evropskih držav v 19. stoletju so predvsem Velika Britanija, Francija in Rusija začeli postopno zasedati območja Prednje in Osrednje Azije. Razlogov, da je islamski svet postal lahek plen evropskih držav in da je bila islamska civilizacija le še bleda senca nekdanje veličine, je bilo več. Najpomembnejši so bili korupcija in nesposobni vladarji, neenotnost islamskega sveta (suniti, šiiti), politična nestabilnost, prepočasne reforme, splošna tehnična zaostalost in seveda agresivna politika evropskih držav.
The Workers' Cultural Society Svoboda (Freedom) was a leading workers' cultural organisation in Maribor between the two World Wars. The society contributed greatly to the rise of popular education ...and culture. It was divided into several sections such as drama and recitals, sports, nature trips, chess, singing and tamburitsa. The society organised lectures on issues related to the workers' movement. In 1935, the Svoboda society was banned by the authorities because of its political activity. However, only a year later, the Vzajemnost (Solidarity) Society was founded in its stead. It organized lectures, discussions, cultural evenings, singing and theatrical performances, thereby contributing towards a greater general education and Marxist re-education. By dealing with the current socio-economic issues, it attracted workers as well as inteligentsia and students. Among those who collaborated with the Vzajemnost were several prominent Slovenian cultural workers, such as Bogo Teply, Ivan Favai, Jože Babič and Anton Tanc.
Islam between the past and the present Potocnik, Dragan
International journal of Euro-Mediterranean studies,
01/2009, Letnik:
2, Številka:
2
Journal Article
The contribution of the Islamic civilisation to the treasury of the world's arts and sciences is invaluable. The Islamic civilisation reached its peak under the great Umayyad Caliphate and Abbasid ...Caliphate, and later in the khanates which emerged after the collapse of the Mongol Empire. Its days of glory came in the time of Safavid Persia, Mogul India and Osman Turkey. During this almost a thousand-year long period, the Islamic world represented, together with China, the leading civilisation in the world. The relations between Europe and the Islamic world were often marked with violence and conflicts. The latter began shortly after the emergence of Islam, when the Arabs conquered the Pyrenean peninsula. They increased during the Crusades and reached the climax in the 19th century, with the discovery of oil in Western Asia. The crisis deepened in the 20th century, with the collapse of Osman Turkey. What are the reasons for these conflicts? Is the fear of the Muslims' otherness justified? How will these relations continue in the future?
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