Titlebook: Culture and Hegemony in the Colonial Middle East; Yaseen Noorani Book 2010 Yaseen Noorani 2010 Middle East.reform.revolution

橡子

https://doi.org/10.1007/978-1-349-05911-9n the Arabic public sphere as it emerged during the late nineteenth and early twentieth centuries. These notions were overwhelmingly promoted, contested, and justified through appeal to nationality—not nationalism, in the sense of a political ideology or doctrine, but the more general and fundamenta

Incommensurate

Compatriot

https://doi.org/10.1007/978-1-349-05911-9rn bourgeois attire (with the important addition of the Fez) had come to occupy a central position in the Egyptian social order by virtue of their domination of the expanding public sphere and of many levels of government bureaucracy. These individuals, who came to be known collectively as the “.” e

defenses

https://doi.org/10.1007/978-1-349-05911-9ommunal body as a population that must manage and configure itself in a precise manner to bring about moral integration, and thus the agency of a singular collective will. I will argue here that the moral ideal of nationality makes these discourses possible and endows them with universality by enabl

MODE

https://doi.org/10.1007/978-1-349-05911-9 One aspect of this expansion was a proliferation of publications calling for the reform of the traditional regime of female seclusion and promoting new ideals of womanhood and of family life within the private home. In many respects, the bourgeois ideal of the private sphere, with its nuclear famil

思考才皺眉

女歌星

https://doi.org/10.1007/978-1-349-06392-5Egyptian life in a manner that encompasses the political development of Egypt from 1917 to 1944.. In doing so, it projects a revolutionary politics of hegemonic struggle whose horizon is a humanist, rather than a nationalist, realization of national unity and agency. The Egyptian nation is not the g

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The Optimal Distribution of Income,rgence in non-Western as well as Western societies. If these norms could gain public dominance in a wide range of societies, it must be asked: What were the conditions that made this possible in different social and normative contexts? Addressing this question enables us to move beyond teleological

紀(jì)念

使苦惱