{"id":888,"date":"2023-08-24T12:20:02","date_gmt":"2023-08-24T12:20:02","guid":{"rendered":"https:\/\/cch.um6p.ma\/?page_id=888"},"modified":"2023-10-14T20:10:26","modified_gmt":"2023-10-14T20:10:26","slug":"beyond-europe-perspectives-on-minorities-religions-secular-states-faisal-devji","status":"publish","type":"page","link":"https:\/\/cch.um6p.ma\/?page_id=888","title":{"rendered":"Beyond Europe: Perspectives on Minorities, Religions &#038; Secular States. Faisal Devji"},"content":{"rendered":"<p>Conversation with Reda Benkirane. Videoconference, 29 December 2020, 115 minutes <br \/>\nIntroductory text by <span style=\"font-weight: 400;\">Dada Kehinde<\/span><br \/>\n<iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/dXfwehhKhRo?si=Omg55u45zlfEXG_G\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">In an insightful interview led by Reda Benkirane, Oxford historian Faisal Devji&#8217;s diverse background and academic journey are highlighted. Devji, originating from a migrant trading community with roots in East Africa, travelled from Canada to England, exemplifying exposure to various cultures and nations. His research revolves around the broader Muslim community rather than being limited to Indian and South Asian demographics. Devji consciously maintains a broader perspective on his intellectual pursuits and academic work, as seen in his article &#8220;Gesture of Homage,&#8221; which explores Tanzania&#8217;s political landscape.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">Devji&#8217;s approach to Postcolonialism and Subaltern studies distinguishes him from his colleagues working on these historical and geographical areas. While his colleagues focus on post-colonial nation-states, Devji&#8217;s approach delves into the journey of ideas between people. He sees Subaltern studies as a continuation of anti-colonial nationalism and views it as an evolving concept rather than a static one tied to a particular geography.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">In terms of secularism, Devji emphasizes a non-European perspective. He highlights the South Asian viewpoint where secularism entails treating all religious groups equally, fostering harmony among diverse communities, and addressing historical conflicts. Devji&#8217;s interpretation resonates with the partition of India and the creation of Pakistan, where separate nations were established to facilitate coexistence of different faiths.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">Regarding the role of Muslims in the 21st century, Devji sees them as potential mediators in various contexts. He discusses shifts in India from caste-based issues to religious differences and notes Pakistan&#8217;s internal religious variations within Islam. Donevji also points out Islam&#8217;s historical role as a connector among various religions, making it a bridge.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">The interview delves into the relevance of Mohammed Iqbal&#8217;s philosophical work today. Devji highlights Iqbal&#8217;s unique perspective, combining Eastern and Western philosophies to redefine modernity as an intellectual concept beyond technological advancement. Iqbal&#8217;s insights align with contemporary discussions on technology&#8217;s societal impacts, offering valuable analysis of modern dynamics.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">In conclusion, the interview with Faisal Devji provides a captivating exploration of his background, research, and perspectives on topics ranging from Postcolonialism to secularism and the role of Muslims in the modern era. His unique insights and approaches contribute to a deeper understanding of these complex subjects.<\/span><\/p>\n<p style=\"text-align: right;\"><span style=\"font-weight: 400;\">Dada Kehinde<\/span><\/p>\n<p style=\"text-align: justify;\"><strong>Faisal Devji<\/strong> is professor of history at the university of Oxford. He is the author of <em>Landscapes of the Jihad: Militancy, Morality, Modernity<\/em> (Hurst, 2005), <em>The Terrorist in Search of Humanity: Militant Islam and Global Politics<\/em> (Hurst, 2009), <em>The Impossible India: Gandhi and the Temptation of Violence<\/em> (Harvard University Press, 2012) and <em>Muslim Zion: Pakistan as a Political Idea<\/em> (Harvard University Press, 2013). He has coedited <em>Islam after Liberalism<\/em> (with Zaheer Kazmi, Oxford University Press, 2017) and <em>Political Thought in Action: The Bhagavad Gita and Modern India<\/em> (with Shruti Kapila, Cambridge University Press, 2013).<\/p>\n<p style=\"text-align: center;\">_________________________________<\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">Dans une interview men\u00e9e par Reda Benkirane, le parcours acad\u00e9mique diversifi\u00e9 et les ant\u00e9c\u00e9dents de l&#8217;historien d&#8217;Oxford, Faisal Devji, sont mis en avant. Devji, originaire d&#8217;une communaut\u00e9 de commer\u00e7ants migrants ayant des racines en Afrique de l&#8217;Est, a voyag\u00e9 du Canada en Angleterre, illustrant ainsi son exposition \u00e0 diverses cultures et nations. Sa recherche porte sur la communaut\u00e9 musulmane dans son ensemble, plut\u00f4t que d&#8217;\u00eatre limit\u00e9e aux donn\u00e9es d\u00e9mographiques indiennes et sud-asiatiques. Devji entretient consciemment une perspective plus large dans ses recherches intellectuelles et son travail acad\u00e9mique, comme le montre son article &#8220;Geste d&#8217;hommage&#8221;, qui explore le paysage politique de la Tanzanie.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">L&#8217;approche de Devji envers le postcolonialisme et les \u00e9tudes subalternes le distingue de ses coll\u00e8gues travaillant sur ces domaines historiques et g\u00e9ographiques. Alors que ses coll\u00e8gues se concentrent sur les \u00c9tats-nations postcoloniaux, l&#8217;approche de Devji plonge dans le voyage des id\u00e9es entre les personnes. Il voit les \u00e9tudes subalternes comme une continuation du nationalisme anticolonial et les consid\u00e8re comme un concept en \u00e9volution plut\u00f4t que comme un concept statique li\u00e9 \u00e0 une g\u00e9ographie particuli\u00e8re.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">En ce qui concerne la la\u00efcit\u00e9, Devji met l&#8217;accent sur une perspective non europ\u00e9enne. Il met en avant le point de vue sud-asiatique selon lequel la la\u00efcit\u00e9 implique de traiter toutes les communaut\u00e9s religieuses de mani\u00e8re \u00e9gale, de favoriser l&#8217;harmonie entre les diff\u00e9rentes communaut\u00e9s et de r\u00e9soudre les conflits historiques. L&#8217;interpr\u00e9tation de Devji r\u00e9sonne avec la partition de l&#8217;Inde et la cr\u00e9ation du Pakistan, o\u00f9 des nations s\u00e9par\u00e9es ont \u00e9t\u00e9 \u00e9tablies pour faciliter la coexistence de diff\u00e9rentes confessions.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">En ce qui concerne le r\u00f4le des musulmans au XXIe si\u00e8cle, Devji les voit comme des m\u00e9diateurs potentiels dans divers contextes. Il discute des \u00e9volutions en Inde, passant des probl\u00e8mes bas\u00e9s sur la caste aux diff\u00e9rences religieuses, et note les variations religieuses internes au sein de l&#8217;islam au Pakistan. Devji souligne \u00e9galement le r\u00f4le historique de l&#8217;islam en tant que lien entre diff\u00e9rentes religions, en faisant ainsi un pont.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">L&#8217;interview explore la pertinence de l&#8217;\u0153uvre philosophique de Mohammed Iqbal de nos jours. Devji met en avant la perspective unique d&#8217;Iqbal, combinant des philosophies orientales et occidentales pour red\u00e9finir la modernit\u00e9 en tant que concept intellectuel au-del\u00e0 de l&#8217;avancement technologique. Les id\u00e9es d&#8217;Iqbal s&#8217;alignent sur les discussions contemporaines sur les impacts soci\u00e9taux de la technologie, offrant une analyse pr\u00e9cieuse des dynamiques modernes.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-weight: 400;\">En conclusion, l&#8217;interview avec Faisal Devji offre une exploration captivante de son parcours, de ses recherches et de ses perspectives sur des sujets allant du postcolonialisme \u00e0 la la\u00efcit\u00e9 et au r\u00f4le des musulmans dans l&#8217;\u00e8re moderne. Ses id\u00e9es et approches uniques contribuent \u00e0 une compr\u00e9hension plus approfondie de ces sujets complexes.<\/span><\/p>\n<p style=\"text-align: right;\"><span style=\"font-weight: 400;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><span style=\"font-weight: 400;\">DK<\/span><\/p>\n<p style=\"text-align: justify;\"><strong>Faisal Devji<\/strong> est professeur d&#8217;histoire \u00e0 l&#8217;universit\u00e9 d&#8217;Oxford. Il est l&#8217;auteur de <em>Landscapes of the Jihad: Militancy, Morality, Modernity<\/em> (Hurst, 2005), <em>The Terrorist in Search of Humanity: Militant Islam and Global Politics<\/em> (Hurst, 2009), <em>The Impossible India: Gandhi and the Temptation of Violence<\/em> (Harvard University Press, 2012) and <em>Muslim Zion: Pakistan as a Political Idea<\/em> (Harvard University Press, 2013). He has coedited <em>Islam after Liberalism<\/em> (with Zaheer Kazmi, Oxford University Press, 2017) et <em>Political Thought in Action: The Bhagavad Gita and Modern India<\/em> (with Shruti Kapila, Cambridge University Press, 2013).<\/p>\n<p style=\"text-align: center;\">_________________________________<\/p>\n<p dir=\"rtl\" style=\"text-align: right;\"><span lang=\"AR-SA\"><span style=\"font-weight: 400;\">\u200e <span style=\"font-family: Thabit, sans-serif;\">\u0641\u064a \u0645\u0642\u0627\u0628\u0644\u0629 \u0623\u062c\u0631\u0627\u0647\u0627 \u0631\u0636\u0627 \u0628\u0646\u0643\u064a\u0631\u064a\u0646 \u060c \u062a\u0645 \u062a\u0633\u0644\u064a\u0637 \u0627\u0644\u0636\u0648\u0621 \u0639\u0644\u0649 \u0627\u0644\u062e\u0644\u0641\u064a\u0629 \u0627\u0644\u0623\u0643\u0627\u062f\u064a\u0645\u064a\u0629 \u0627\u0644\u0645\u062a\u0646\u0648\u0639\u0629 \u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062a\u0627\u0631\u064a\u062e \u0641\u064a \u0623\u0643\u0633\u0641\u0648\u0631\u062f \u0641\u064a\u0635\u0644 \u062f\u064a\u0641\u062c\u064a. \u062f\u064a\u0641\u062c\u064a \u060c \u0627\u0644\u0630\u064a \u064a\u0646\u062d\u062f\u0631 \u0645\u0646 \u0645\u062c\u062a\u0645\u0639 \u062a\u062c\u0627\u0631\u064a \u0645\u0647\u0627\u062c\u0631 \u0644\u0647 \u062c\u0630\u0648\u0631 \u0641\u064a \u0634\u0631\u0642 \u0625\u0641\u0631\u064a\u0642\u064a\u0627 \u060c \u0633\u0627\u0641\u0631 \u0645\u0646 \u0643\u0646\u062f\u0627 \u0625\u0644\u0649 \u0625\u0646\u062c\u0644\u062a\u0631\u0627 \u060c \u0645\u0645\u0627 \u064a\u062c\u0633\u062f \u0627\u0644\u062a\u0639\u0631\u0636 \u0644\u0645\u062e\u062a\u0644\u0641 \u0627\u0644\u062b\u0642\u0627\u0641\u0627\u062a \u0648\u0627\u0644\u0623\u0645\u0645. \u062a\u062f\u0648\u0631 \u0623\u0628\u062d\u0627\u062b\u0647 \u062d\u0648\u0644 \u0627\u0644\u0645\u062c\u062a\u0645\u0639 \u0627\u0644\u0645\u0633\u0644\u0645 \u0627\u0644\u0623\u0648\u0633\u0639 \u0628\u062f\u0644\u0627\u064b \u0645\u0646 \u0623\u0646 \u062a\u0642\u062a\u0635\u0631 \u0639\u0644\u0649 \u0627\u0644\u062a\u0631\u0643\u064a\u0628\u0629 \u0627\u0644\u0633\u0643\u0627\u0646\u064a\u0629 \u0627\u0644\u0647\u0646\u062f\u064a\u0629 \u0648\u062c\u0646\u0648\u0628 \u0622\u0633\u064a\u0648\u064a\u0629. \u064a\u062d\u0627\u0641\u0638 \u062f\u064a\u0641\u062c\u064a \u0628\u0648\u0639\u064a \u0639\u0644\u0649 \u0645\u0646\u0638\u0648\u0631 \u0623\u0648\u0633\u0639 \u0641\u064a \u0633\u0639\u064a\u0647 \u0627\u0644\u0641\u0643\u0631\u064a \u0648\u0639\u0645\u0644\u0647 \u0627\u0644\u0623\u0643\u0627\u062f\u064a\u0645\u064a \u060c \u0643\u0645\u0627 \u0647\u0648 \u0645\u0648\u0636\u062d \u0641\u064a \u0645\u0642\u0627\u0644\u0647 \u0628\u0639\u0646\u0648\u0627\u0646 &#8220;\u0644\u0641\u062a\u0629 \u0627\u0644\u062a\u062d\u064a\u0629&#8221;\u060c \u064a\u062a\u0645 \u0627\u0633\u062a\u0643\u0634\u0627\u0641 \u0627\u0644\u0645\u0634\u0647\u062f \u0627\u0644\u0633\u064a\u0627\u0633\u064a \u0641\u064a \u062a\u0646\u0632\u0627\u0646\u064a\u0627.<\/span><\/span><\/span><\/p>\n<p dir=\"rtl\" style=\"text-align: right;\"><span lang=\"AR-SA\"><span style=\"font-weight: 400; 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(\u0645\u0637\u0628\u0639\u0629 \u062c\u0627\u0645\u0639\u0629 \u0647\u0627\u0631\u0641\u0627\u0631\u062f\u060c 2013). \u0643\u0645\u0627 \u0634\u0627\u0631\u0643 \u0641\u064a \u062a\u062d\u0631\u064a\u0631 \u0643\u062a\u0627\u0628 &#8220;\u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0628\u0639\u062f \u0627\u0644\u0644\u064a\u0628\u0631\u0627\u0644\u064a\u0629&#8221; (\u0628\u0627\u0644\u0627\u0634\u062a\u0631\u0627\u0643 \u0645\u0639 \u0638\u0647\u064a\u0631 \u0643\u0627\u0638\u0645\u064a\u060c \u0645\u0637\u0628\u0639\u0629 \u062c\u0627\u0645\u0639\u0629 \u0623\u0643\u0633\u0641\u0648\u0631\u062f\u060c 2017) \u0648\u0643\u062a\u0627\u0628 &#8220;\u0627\u0644\u0641\u0643\u0631 \u0627\u0644\u0633\u064a\u0627\u0633\u064a \u0641\u064a \u0627\u0644\u0639\u0645\u0644: \u0628\u0647\u0627\u063a\u0627\u0641\u0627\u062f \u063a\u064a\u062a\u0627 \u0648\u0627\u0644\u0647\u0646\u062f \u0627\u0644\u062d\u062f\u064a\u062b\u0629&#8221; (\u0628\u0627\u0644\u0627\u0634\u062a\u0631\u0627\u0643 \u0645\u0639 \u0634\u0631\u0648\u062a\u064a \u0643\u0627\u0628\u064a\u0644\u0627\u060c \u0645\u0637\u0628\u0639\u0629 \u062c\u0627\u0645\u0639\u0629 \u0643\u0627\u0645\u0628\u0631\u064a\u062f\u062c\u060c 2013). \u064a\u0645\u0643\u0646\u0643\u0645 \u0645\u0639\u0631\u0641\u0629 \u0627\u0644\u0645\u0632\u064a\u062f \u0639\u0646\u0647 \u0639\u0628\u0631 \u0632\u064a\u0627\u0631\u0629 \u0627\u0644\u0631\u0627\u0628\u0637 \u0627\u0644\u062a\u0627\u0644\u064a:<\/span><\/span><\/p>\n<p style=\"text-align: right;\"><span lang=\"AR-SA\"><span style=\"font-family: Thabit, sans-serif;\"><a href=\"https:\/\/www.sant.ox.ac.uk\/people\/faisal-devji\"><span style=\"font-weight: 400;\">https:\/\/www.sant.ox.ac.uk\/people\/faisal-devji<\/span><\/a><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Conversation with Reda Benkirane. Videoconference, 29 December 2020, 115 minutes Introductory text by Dada Kehinde In an insightful interview led by Reda Benkirane, Oxford historian Faisal Devji&#8217;s diverse background and academic journey are highlighted. Devji, originating from a migrant trading community with roots in East Africa, travelled from Canada to\u2026 <a class=\"continue-reading-link\" href=\"https:\/\/cch.um6p.ma\/?page_id=888\">Lire plus \/ Read more<\/a><\/p>\n","protected":false},"author":1,"featured_media":905,"parent":1930,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"ngg_post_thumbnail":0,"footnotes":""},"categories":[120,65],"tags":[133,135,91,136,137,134,139,88,138,140],"class_list":["post-888","page","type-page","status-publish","has-post-thumbnail","hentry","category-humanities","category-resources","tag-faisal-devji","tag-india","tag-muhammad-iqbal","tag-muslim-zion","tag-nationalism","tag-pakistan","tag-post-colonialism","tag-religion","tag-state","tag-subaltern-studies"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/pages\/888","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=888"}],"version-history":[{"count":6,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/pages\/888\/revisions"}],"predecessor-version":[{"id":2652,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/pages\/888\/revisions\/2652"}],"up":[{"embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/pages\/1930"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=\/wp\/v2\/media\/905"}],"wp:attachment":[{"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=888"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=888"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cch.um6p.ma\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=888"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}