Download Ebook Reading Darwin in Arabic, 1860-1950, by Marwa Elshakry 0

Download Ebook Reading Darwin in Arabic, 1860-1950, by Marwa Elshakry

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Reading Darwin in Arabic, 1860-1950, by Marwa Elshakry

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Review

“Thoroughly researched. . . . [A] densely argued and fascinating book [that] gives extensive coverage to such matters as missionary ambitions and strategies in the Middle East, Muhammad Abduh’s attempts to reform al-Azhar as a teaching institution, the rise of Pharaonism as a cultural movement, the growing sense of an Islamic civilization with a history, the eleventh-century Sufi al-Ghazali’s overweening presence in philosophical debates, and Arab interest in Atatürk’s reforms.” (Robert Irwin Times Literary Supplement)"Rewarding. . . . Reading Darwin in Arabic is about more than its title suggests. It describes the intellectual ferment in Egypt as the country grappled both with Darwinism and colonial rule, and an Islamic liberalism shone briefly before being all but extinguished by the brutal ideologies of the twentieth century." (Christopher de Bellaigue New York Review of Books)“Elshakry’s book is a remarkable feat of scholarship that builds on an impressive base of sources. . . . I believe Reading Darwin in Arabic will serve as a beacon of insight and inspiration for scholars of the Middle East and historians of modern science.” (Harun Küçük, Max Planck Institute for the History of Science Science)"A fresh perspective on the reception of Darwinism. While the title of her book suggests a focus on the impact of Darwin’s Origins of Species on Arabic readers, it is, in fact, a work relevant to anyone interested in the reception of scientific ideas on a global scale. . . . A solid contribution to knowledge, and one that will remain a cornerstone of the intellectual history of the Arabic reading world." (Andrew Bednarski, Gonville and Caius College Studies in History and Philosophy of Biological and Biomedical Sciences)"Elshakry’s wonderfully rich book adds a great deal to our knowledge concerning the reception of modern science by Arab and Muslim intellectuals." (John Kelsay, Florida State University Quarterly Review of Biology)"Even as Christian apologists combed scripture for Biblical refutations of Darwin, Islamic scholars as high up the intellectual ladder as Egypt’s grand mufti, Muhammad 'Abduh, 'had little difficulty reconciling modern principles of evolution with revelation,' Elshakry observes in this thorough study of the question of the compatibility of Darwin’s ideas with Islamic thinking." (Tom Verde AramcoWorld)"With the limited scholarship focusing on science translation between the Global North and the Global South, Elshakry’s Reading Darwin in Arabic is a much welcome contribution to the existing literature on the globalization, translation and popularization of science, especially in colonial and postcolonial contexts. Reading Darwin is an invaluable resource for historians of science and intellectual historians of the Middle East. It is also a crucial contribution to science-and-religion studies." (Soha Bayoumi, Harvard University Endeavour)"Elshakry’s Reading Darwin in Arabic is a tour-de-force. Without question, Elshakry has made an invaluable contribution to the global and cultural histories of decolonization."Maurice Jr. M. Labelle (University of Saskatchewan) (Maurice Jr. M. Labelle, University of Saskatchewan H-Net)“This pathbreaking book opens up a new world of understanding about the encounters of science in an era of imperial rivalries and nationalist ambitions. Following networks of travel, print, and translation across the Arabic-speaking world, Marwa Elshakry not only brings to life a vibrant intellectual culture too little known in the West but also illuminates contemporary global debates about tradition, faith, and evolutionary science.” (James A. Secord, University of Cambridge)“A tour de force, this book moves on a spectacular trajectory from Darwin’s original texts to their translation, interpretation, and contestation in zones that remain terra incognita to most scholars today. Elshakry shows for the first time how science-and-religion issues that still agitate Americans were first brought to Ottoman Syria and Egypt by Americans themselves—and, tellingly, she points up multiple ironies in the creative and often unexpected ways in which evolutionary ideas were appropriated by Muslims and Christians alike. To an age obsessed by ‘the clash of civilizations,’ Reading Darwin in Arabic will be revelatory.” (James Moore, coauthor of Darwin and Darwin’s Sacred Cause)

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About the Author

Marwa Elshakry is associate professor in the Department of History at Columbia University, where she specializes in the history of science, technology, and medicine in the modern Middle East. She lives in New York.

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Product details

Paperback: 448 pages

Publisher: University of Chicago Press; Reprint edition (February 12, 2016)

Language: English

ISBN-10: 022637873X

ISBN-13: 978-0226378732

Product Dimensions:

6 x 1.1 x 9 inches

Shipping Weight: 1.4 pounds (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

1 customer review

Amazon Best Sellers Rank:

#757,530 in Books (See Top 100 in Books)

Reading Darwin in Arabic by Marwa ElshakryWhen Charles Darwin published his “On the Origin of Species” in 1859, both lay and scientific readers immediately realised the significance of the publication for biology and theology. Darwin had delayed publication because of concerns about its impact on society and faith.Biologists saw it as a rich and well-evidenced explanation of the sheer diversity of life forms while theologians and those committed to a literalist Biblical account of creation saw the theory as a huge and worrying threat. In the 150 years since publication western science has accepted Darwin’s account of evolution as broadly true. European and progressive Christian theologies have accepted the idea of an evolved flora and fauna, contrary to creationist views. Fundamentalist Christians (in the USA and Africa) and Muslims (especially of the Sunni Wahabi tradition) remain strongly opposed to any theory of human evolution which sees humans as merely a recent development of a long evolutionary lineage. Some Jewish orthodox groups also reject Darwin for this reason.Marwa Elshakry’s book needs to be read in this context. The context needs to be further narrowed in both place and time. To be specific, and the author is highly specific, we are dealing with the reception of Darwinian ideas as they were modified and transmitted to an Arab-speaking audience in the Levant, and wider middle east, from 1860 to 1950. It is obvious that this book is aimed at a very specialist readership of historians of ideas and of science. A readership which might be interested in the impact of evolutionary thought in Arab scholarship from the end of the Ottoman era to the start of the anti-colonial struggle.Dr Elshakry points out that by 1870 Arab science in Syria and the Levant was beginning to recognise the strengths of northern European science and polity and noting its attendant power and influence. With Ottoman influence clearly waning, the local Arab-speaking elites began to show interest in reviews of western scientific and technical discoveries published in the local language. The most influential journal of the day was Al Muqtataf, (The Digest) which started in 1876. This reached a rarefied elite of mostly young men who were literate. About 95% of the population of the Levant was then illiterate. Those who read the early issues were both Muslim and Christian and some were probably agnostic materialists. They studied in the new Colleges and Universities of Beirut and Syria, many of these institutions were funded or influenced by American Christian missions or French Colonialists.Elshakry shows how ideological conflicts, that still exist in the middle east today, had their origin in heated debates amongst an intellectual elite of the 1880’s. The same discussions between mystical and materialist thinkers span the last150 years. The author makes clear that early debates, even within this tiny elite, were distorted and hopelessly confused by the poverty of the various translations into Arabic from English and German originals and the more fundamental problem that there is no Arabic equivalent of the word ‘species’, a significant term essential for a grasp of Darwin’s theory.In fact the first verbatim translation of the whole of ‘On the Origin of Species’ into Arabic was in 1918, by which time the local pro and anti-Darwin debate had already become bitter and stylised.Why would an English idea, on a subject at the very fringe of Arab scientific interest, matter so much to Arabs of the late 19th and early 20th centuries? Elshakry says that the clue is to be found in a desire to modernise Arab thought and thus mimic northern European “progress and power”. But the debate was never firmly grounded because of two essential problems:1) the special difficulty of trying to construct an interpretation of Darwin’s theory which would be congruent with the sacred teachings of the Koran.2) A completely bowdlerised and distorted understanding of Darwin which went far beyond biology to attempt to embrace both the concept of‘evolution’ and the wish for social progress. (Or ‘social Darwinism’)As the biological understanding of Darwin faded or became incomprehensible because of poor translation and syntactic disputes, the metaphorical Darwin of ‘Social Progress’ came to be a powerful force for Arab independence and revolutionary change.Elsewhere, Taner Edis, the writer on Islamic science, ( ‘The Illusion of Harmony’, 2007) has described this futile pattern of argument as a form of “Obscurantist cultural apologestics”.There is an obvious problem with the thesis set out in “Reading Darwin in Arabic”. Given that the geographical area chosen by Elshakry has undergone cataclysmic change in the period discussed, it is extremely hard to determine what, if any, influence Darwin’s writings might have had for the populace as a whole. Firstly, the vast majority of Arabs in the Levant at this time would have been illiterate. They certainly would not have been reading Darwin in English or any other language. Nor is it obvious that the tiny elite that had read poorly translated versions of Darwin had much impact on the mass who could not. As Elshakry herself adds, it is unlikely that even the Arab elite shared the English obsession with the heritability of canine behavioural characteristics which so interested Darwin and the gentlemen of his class.Let us consider some of the important historical events in the Levant from 1880 to 1950:The Collapse of the Ottoman economyThe land transfers to the colonial powers as sureties for loansThe rise of the Zionist project in PalestineThe First World War and the emergence of an Arab fighting force under LawrenceThe post-war mandate, a type of ‘colonial occupation’, under Britain and FranceThe Second World War and the stark awareness of colonial powerThe emergence of pan-Arab nationalism, socialism and BaathismThe rise of NasserThe birth of Israel and the displacement of the Palestinian Arabs.Is it not likely that any one of these events would have had an immediate and dramatic impact on the ideas of the local people, whether literate elite or the landless day-labourer, of far greater significance than the distorted and misunderstood ideas of an obscure but wealthy English amateur biologist?

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