Kuwo wonke amathonsi emvula
A efihlekile obomvu noma ophuzi kusukela imbewu izimbali.
Zonke izinyembezi zazikhala ngabantu abalambile nabanqunu
Nawo wonke amaconsi egazi lezigqila
Ukumamatheka okuhloselwe ukuntwela kokusa,
Ingono ephenduka ibemnandi ezindebeni zosana
Ezweni elisha lakusasa, oletha ukuphila.
Namanje imvula iyanetha
Lawa mazwi avela ku-"Ingoma Yemvula" abhalwe ngu-Bader Shaker Al Sayyab ngo-1960 ekuphakameni kwe-postcolonial nostalgia "yezwe elisha lakusasa" e-Iraq yangakubo. Kube isiphepho semvula ebhuquzayo, mhlawumbe esichazwe kangcono njengesiphepho esinamandla kule minyaka eyishumi edlule, kubantu baseMpumalanga Ephakathi naseNyakatho Afrika, futhi u-2011 usithole esweni lalokho u-Hilary Clinton no-Angela Merkel bobabili abakutholile. "njengesiphepho esihle". Ngokusobala kukhona ukushintsha kwe-tectonic esifundeni esibuswa imibuso ye-neo-colonial, eyabonwa u-Frantz Fanon emashumini ambalwa eminyaka ngaphambili. Esihlokweni sakamuva, u-Hamid Dabashi, umngane othembekile ka-Edward Said, uzwakalise ithemba lokuthi sisempambanweni we-postcoloniality:
Emuva kwenkulumo kaGaddafi ayenze ngomhla zingama-22 kuNhlolanja (February), inkulumo ye-postcoloniality njengoba sesikwazile eminyakeni engamakhulu amabili edlule ifinyelele esiphethweni - hhayi ngesibhaxu kodwa ngenhlokomo. Ngemuva kwaleyo nkulumo sidinga ulimi olusha - ulimi lwe-postcoloniality, olube nokuntwela kokungamanga lapho amandla obukoloni aseYurophu egcwele futhi ehamba, esanda kuqala. Ngemva kweminyaka engamashumi amane nambili yokuvinjelwa kanye nonya olungenakuqhathaniswa, uphakathi kwezinsalela zokugcina zokucekelwa phansi kwamakoloni aseYurophu hhayi nje izinsiza zomhlaba kodwa okubaluleke kakhulu emcabangweni okhululekile wokuziphatha. Kunenombolo yalezi zinsalela ezisekhona. Ababili babo bakhishiwe ezikhundleni. Kepha nokho isihluku sobugebengu kanye nokukhuluma okufanayo kwabanye abaningi - ukusuka eMorocco kuya e-Iran, ukusuka eSyria kuya eYemen - kusazofundiswa isithunzi sokuphuma ngomusa, ukuthula okungenangqondo.
UDabashi uqhubekile nokuphikisana ngokuthi lokhu esikubonayo ezinguqukweni zakamuva emhlabeni wama-Arab "ukudelwa kwe-postcolonial kwahlehliswa" kanye nokukhululwa kwezifundazwe zama-Arab, ikakhulukazi iNyakatho ne-Afrika, ezinsalela ezicindezelayo ze-postcolonialism kuzovula "izwe elisha lokucabanga. yenkululeko, edwetshwe kude nenkolelo-mbumbulu engamanga nengamanga ye-"Islam kanye neNtshonalanga," noma "iNtshonalanga kanye Nokunye." Wagomela ngokufanelekile ukuthi lesi sizinda sezwe esikhululayo sidlulela ngalรฉ kwezwe lama-Arab kanye nelamaSulumane imbala: โKusuka eSenegal kuya e-Djibouti kuqubuka izibhelu ezifanayo. Ukuqala kwe-Green Movement e-Iran cishe eminyakeni emibili ngaphambi kokuvukela emazweni ase-Arab kuye kwaba nemithelela ejulile e-Afghanistan nase-Asia Ephakathi, futhi namuhla kuze kufike e-China kunokwesaba okusemthethweni "kwe-Jasmine Revolution."
Akungabazeki ukuthi imibono ka-Dabashi ilungile ekuhlosweni kwayo, yabikezelwa ngisho nomsebenzi wabo bobabili u-Said no-Fanon abadweba imibono yabo ebanzi ye-postcolonialism ikakhulukazi ezifundweni ze-Palestine ne-Algeria. Kodwa kunephuzu elilodwa elibalulekile okufanele lengezwe kulokho okuphawulwe nguDabashi: ubuSulumane bezombangazwe, ngokungangabazeki, buzodlala indima ecacile โesimweni esisha somcabango wenkululekoโ futhi bunethuba eliyingqophamlando lokuguqula i-binary eye yabusa ipolitiki yaseMpumalanga phakathi โkwe-Islamโ kanye โneNtshonalangaโ. Amaqiniso ale minyaka eyishumi edlule abonise ukuthi inkulumo ephikisanayo yeqiniso phakathi kwemiphakathi โyaseNtshonalangaโ neyamaSulumane ayinakwenzeka ngokuchazwa kwabaxoxisana namaSulumane aseNtshonalanga kanye nezifundiswa zodwa, ezibhekene nenkinga yokubeka izimfuno zemiphakathi yamaMuslim. kunalokho izethameli zezwe nezingenaluzwela. Inqobo nje uma isigaba samaSulumane โamabiโ sihlala sigxile kakhulu, futhi sihlanganisa wonke ama-Islamist kusukela ku-Al Qaeda kuya ku-Muslim Brotherhood esizweni esifanayo esinonya, ukusebenzelana kwangempela phakathi kwemiphakathi yamaSulumane nengewona amaMuslim, ngisho naphakathi kwezazi zamaSulumane ngokwazo, ngeke. bathele. Futhi umzuzu "wendawo entsha yomcabango yenkululeko" kaDabashi uzophinde uhlehliswe.
Kuleli phuzu, ukuhlukaniswa kuka-Olivier Roy kwabadlali abane abakhulu bemibono eMpumalanga Ephakathi kuwusizo ngokukhethekile. Lezi zigaba ziqukethe ama-Islamist akhankasela inhlangano yezepolitiki; โabashisekeli benkolo yobufandamentaliโ abafuna ukusungula umthetho weShariah; amajihadist ababukela phansi izinsika zaseNtshonalanga ngokuhlasela okuhlosiwe okungokomfanekiso; kanye namaSulumane amasiko akhuthaza ukuhlukahluka kwamasiko noma ubunikazi bomphakathi (51). U-Roy uveze ukuthi lezi zinhlangano ezine zivame ukungqubuzana, zikhombisa "ukushuba kwesimo phakathi kwe-deterrorialization kanye ne-deculturation ngakolunye uhlangothi (amaphekula kanye nama-multiculturalists), kanye nokuhlelwa kabusha kwezindawo kanye nokuzalanisa ngakolunye (amaSulumane nama-fundamentalists)" (52). Ukuhwebelana kwembulunga yonke kuhambisana nakho kokubili isifiso sokwenza isiko kanye nokuba yingxenye yomphakathi onwebekayo futhi womhlaba wonke, kanye nesifiso esiphikisayo sokubeka ubuwena namasiko njengokuhamba phambili lapho kubhekwa imiphumela yamasiko ehlanganisa ukuhwebelana kwembulunga yonke. Ngakho-ke, ukuhlukana kwangempela akukhona phakathi kwe-secularism kanye ne-Islam, kodwa phakathi kwamandla adonsela phakathi kwe-deculturation, ethatha isimo se-universalism evame ukuhlotshaniswa ne-secularism kanye ne-capitalism yomhlaba wonke, kanye ne-acculturalization, ephikisana nokuhlukana phakathi kwenkululeko yomhlaba wonke kanye nenkululeko. ukuvuselelwa kolwazi lwendabuko. Yile nqubo yemvelo ye-dialectical echaza kangcono ukungezwani okukhona ngaphakathi kwamaSulumane, kanye neminye eminingi, imiphakathi. Njengoba uRoy ephikisene ngamafuphi, "Ngamafuphi, kunezibonelo eziningi, kodwa akukho ndawo eMpumalanga Ephakathi lapho kunempi nama-Islamist ngakolunye uhlangothi kanye nentando yeningi yezwe ngakolunye, kanti izingxabano zabezindaba eYurophu zinikeza umbono wokuthi lena yiyona ehamba phambili. umehlukoโ (60).
Ngaphandle kwalapho le kanambambili engakhiqizi idilizwa, amaSulumane awasoze amukelwa njengabalingani abalinganayo emhlabeni jikelele wezombangazwe. Kuyathakazelisa ukuqaphela, isibonelo, ukuthi amaqembu amathathu okuqala kaRoy wonke afakwe njengamaSulumane "amabi", ngaphandle kokuhlukaniswa phakathi kwawo. Lokhu kwakhiwa kweqembu elikhulu lamaMuslim โamabiโ kuwumbumbulu ohlehlisa ngokungapheli ukusebenzelana kwangempela nezimpikiswano ezivela emazweni amaningi angamaSulumane - uthi izimiso zokuziphatha zamaSulumane zinganikeza enye indlela noma โipolitiki ephikisayoโ. Kulokhu, u-Alastair Crooke Ukumelana: Ingqikithi ye-Islamist Revolution kuwumnikelo oyingqayizivele futhi obalulekile njengoba ugxile ekuhlaziyeni ngokuhlelekile izimiso zefilosofi, ukuziphatha, amasiko, ezenkolo, ezomnotho, ezengqondo, zezwe kanye nezombusazwe ze-Islamism. UCrooke ugxile ekwehlukeni kwefilosofi nokuziphatha phakathi kwe-Islamism namasiko aseNtshonalanga ahunyushelwe kwezombusazwe zokusebenza ngabantu abaningi abanamandla abafake u-Sayyed Qutb, u-Mohammed Baqer al-Sadr, uMusa al-Sadr, u-Ali Shariati, u-Sayyed Mohammad Hussein Fadallah. , Ayatollah Ruhollah Khomeini, Sayyed Hassan Nasrallah, and Khaled Mesha'al. UCrooke uthe ama-Islamist afuna ukuvuselela okunye ukwazi - okuthathwe emasikweni awo obuhlakani angamelana ne-paradigm yaseNtshonalanga futhi ngaleyo ndlela imele ukuguqulwa okuphelele kwenkululeko yobunxiwankulu bezwe. KuCrooke inguquko yamaSulumane ingaphezu kwezepolitiki; kungumzamo wokwakha ukwazi okusha - ngokungangabazeki, ukuqonda kwe-postcolonial.
Kodwa-ke, phakathi kwabahumushi be-post colonial, kukhona ukuntula ukuzimisela ukuzibandakanya ne-Islam yezombangazwe. Ngokwesibonelo, u-Anouar Majid uye waphawula ukuthi inkolo yobuSulumane ayizange ihileleke engxoxweni ephathelene nokubusa kobukoloni ngenxa yokuthi le nkulumo-mpikiswano isekelwe ezisekelweni zezwe zezifundo eziye zandisa โukuba kude kwe-Islamโ futhi ngenxa yalokho iye yabeka imingcele emibonweni yokufakwa kanye nokusetshenziswa kwenkolo. bandise inkolelo yokuthi ukuvumelana komhlaba jikelele kuhlala kungaqondakali hhayi ngenxa yobudlelwano bonxiwankulu kodwa ngenxa yezingxabano zamasiko (3). Uphikisane neqiniso โukuthi ithiyori ye-postcolonial ibinganakile ikakhulukazi umbuzo we-Islam emnothweni womhlaba, iveza ukwehluleka kwayo ukuhlanganisa imibuso ehlukene yeqiniso embonweni wangempela womhlaba wonke onamasiko amaningiโ (19).
Ngempela, kunefa elide lokushiya i-Islam ngaphandle kwe-post colonial theorization. Ku Ukumboza i-Islam, eyashicilelwa okokuqala ngo-1981 futhi yanyatheliswa kabusha ngo-1997, USid wapenda isithombe esibi se-Islam yezombangazwe: e-Algeria, kufanele kusolwe i-Islam yezombangazwe โizinkulungwane zongqondongqondo, izintatheli, abaculi nababhali [ababulewe]โ; eSudan, wabiza u-Hassan al Turabi ngokuthi โumuntu ononya ngokukhaliphile, u-Svengali no-Savonarola ogqoke izingubo zamaSulumaneโ; e-Egypt wabhala ngobuzalwane bamaSulumane kanye ne-Jamรกt Islamiya, โnjengenobudlova nokungayekethisi kakhulu kunomunyeโ; e-Palestine waphikisa ngokuthi i-Hamas kanye ne-Islamic Jihad "ishintshe yaba yizibonelo ezisatshwayo nezimbozwe yintatheli ye-Islamic extremism"(xiii). Sekukonke, uhlu luka-Said lwama-Islamist lwaluyiqembu elifanayo lama-tribalists anobudlova - hhayi iqoqo elithembisayo lezishoshovu ezingathinta izinguquko zangempela zomphakathi. Isibonelo, imivimbo ebanzi apenda ngayo i-Muslim Brotherhood kanye ne-Jamรกt Islamiya njengento eyodwa futhi efanayo iyashaqisa futhi amanga nje njengoba imibono yamaqembu amabili ihluke kakhulu, ikakhulukazi mayelana nokusetshenziswa kodlame. Ukulwa nobuSulumane kukaSaid kubonakala ikakhulukazi esimweni sengqondo nasolimini abekhuluma ngalo ngeHamas. Cabangela ukubhekisela kwakhe kokuqala okubhaliwe ku-Hamas ngo-1993:
Ngo-1992 lapho ngilapho, ngahlangana kafushane nabaholi babafundi abambalwa abamele i-Hamas: Ngahlabeka umxhwele ngokuzibophezela kwabo kwezombusazwe kodwa hhayi neze imibono yabo. Ngabathola belinganisela lapho kuziwa ekwamukeleni amaqiniso esayensi yesimanje, ngokwesiboneloโฆ.abaholi babo bengabonakali ngokukhethekile futhi bengabonakali kahle, imibhalo yabo ivuselela amapheshana amadala obuzwe, manje abhalwe ngesisho โsamaSulumaneโ (Ipolitiki Yokuphucwa Impahla 403).
Kamuva, wayezobiza ukuphikiswa kwe-Hamas ngokuthi โโizindlela zokumelana nobudlova nezindala. Uyazi, lokho uHobsbawn akubiza ngokuthi i-pre-capital, ezama ukubuyela kumafomu omphakathi, ukulawula ukuziphatha komuntu siqu ngemibono elula nelula yokunciphisa "(Amandla, Ipolitiki, Namasiko 416). Kwenye futhi inhlolokhono, nayo ephrintiwe Kwezepolitiki Namasiko, U-Said uphendule umbuzo wokuthi ngabe kuyamkhathaza yini ukuthi umsebenzi wakhe uvame ukucashunwa ama-Islamist:
Impela, futhi ngiye ngazwakalisa kaningi ukukhathazeka kwami โโngale ndaba. Ngithola imibono yami ihunyushwe ngokungeyikho, ikakhulukazi lapho ihlanganisa nokugxeka okukhulu kokunyakaza kwamaSulumane. Okokuqala, ngingumuntu wezwe; okwesibili, angizethembi ukunyakaza kwezenkolo kanti okwesithathu angivumelani nezindlela, izindlela, ukuhlaziya kanye nezindinganiso zalokhu kunyakaza (437).
Ngokusobala, nakuba u-Said avikela i-Islam ekuhlaselweni kwama-imperialism kanye nobuzwe, kwakunzima kuye ukubona noma yiziphi ezinye izindlela eziqhubekayo emikhankasweni yokuphikisa yamaSulumane. Uma sikhuluma iqiniso, nokho, amagama kaSaid abe nencazelo eningi encwadini yakhe yokugcina I-Humanism kanye neDemocratic Criticism; ngokusobala, i-post 9/11 izwe lashintsha igama likaSaid kodwa hhayi isikhundla sakhe esimaphakathi - leso sokuvikela i-Islam ngokombono wezwe kodwa singabandakanyi ngokujulile umnikelo obuSulumane obungawenza ekufundiseni noma ekushintsheni kwezenhlalakahle.
Akuyona ingozi ukuthi u-Said athathe u-Fanon njengeqhawe elihlakaniphile, ngisho noma wayengenamdlandla njengoFanon ngendima yodlame ekuguquguqukeni. UFanon, nokho, wayenobudlelwano obuthakazelisa kakhulu nobuSulumane obuye bacindezelwa ngokusungulwa kwethiyori ye-postcolonial eyavela emsebenzini wakhe. Nakuba engumguquli wezwe, u-Fanon wahlela iphepha le-FLN El-Moudjahoid, ngaleyo ndlela ngokuyisisekelo ilwela uguquko olwase lwachazwa njenge jihad. Encwadini ayibhalele u-Ali Shariati, ungqondongqondo owadala uguquko lwase-Iran kanye nomhumushi wabo bobabili uChe Guevara noFanon, uFanon uzwakalise ukukhathazeka ngokuthi inkolo ingaba yisithiyo ekubumbaneni kwezwe lesithathu kodwa futhi wakhuthaza iShariati ukuthi isebenzise izinsiza ze-Islam ukuze kwakhiwe umbuso umphakathi omusha olinganayo: "phefumulela lo moya emzimbeni we-Muslim Orient" (qtd in Slisli). UFanon wayecacile ngethonya lamaSulumane emibonweni nasezenzweni zakhe kwenye yezincwadi zakhe ezazingaziwa kangakoI-Colonialism Efayo, ishicilelwe okokuqala njenge L'an cinq de la Revolution algerienne Ngo-1959. Kwakukule ncwadi lapho abhala khona ngokuqondile โngamaqabane akhe angamaMoslemโ (165) futhi walandisa ngomhlangano othakazelisayo aba nawo namaSulumane namaJuda e-Algeria owavusa ukuthuthukiswa kwemibono yakhe ngodlame โnjengokweqisa okwenziwe nokwenzeka ukweqisa kobukoloniyaliโ (165). U-Fanon ulandisa ngomzabalazo wakhe wangaphakathi wokwamukela ubudlova njengengxenye edingekayo yomzabalazo wase-Algeria nokuthi, ekugcineni, waqinisekiswa kanjani isikhulumi esingumJuda emhlanganweni esamyenga โngomsebenzi wokholoโ โowayewukushisekela izwe, uhlamvu lwezingoma futhi nothandoโ (166). Kuyathakazelisa ukuthi u-Fanon wabuye wabonisa ukuchema kwakhe kanye neqiniso lokuthi wayekholiseka kalula umJuda kunomSulumane, ephawula ukuthi "Ngase nginomuzwa wokungazi lutho wokulwa nama-Arab kimi" (166). Kuwo wonke I-Colonialism Efayo, UFanon wachaza kabanzi ukuthi inkolelo-mbono yakhe ngesidingo sodlame yajula kanjani ezingxoxweni zakhe namaSulumane futhi wabhekisela โkunembeza wabo nokulinganiselaโ, ephawula ukuthi โkancane kancane ngase ngiqala ukuqonda incazelo yomzabalazo wezikhali kanye nesidingo sawoโ (167). . Ecabanga ngomzabalazo wakhe wangaphakathi wokuba yilungu le-FLN, uFanon wabhala:
Ukuthambekela kwami โโkwesokunxele kwangiholela enjongweni efanayo neyabashisekeli bobuzwe bamaSulumane. Nokho ngangiyiqaphela kakhulu imigwaqo eyahlukene esasifike ngayo esifisweni esifanayo. Ukuzimela yebo ngavuma, kodwa ukuzimela? Ingabe sasizolwela ukwakha umbuso wamaMoslem ongokwasezulwini owawungathandwa abantu bakwamanye amazwe? Ubani ongasho ukuthi sinendawo e-Algeria enjalo? (168)
Impendulo yalo mbuzo iqhamuke ngokugqamayo kuzakwethu we-FLN owaphendula ngokuthi kusezabantu base-Algeria ukuthi banqume. Futhi lena impendulo efanayo amazwe amaSulumane aseMpumalanga Ephakathi naseNyakatho Afrika adinga ukuyichaza namuhla.
Kuyathakazelisa ukuqaphela ukuthi ukufana kusanda kwenziwa phakathi kwenguquko yama-Arab kanye nezinguquko zaseMpumalanga Yurophu, eMelika Ephakathi neseNingizimu ngeminyaka yawo-1980. Nokho, kufanele sikhumbule ukuthi ukuqhubekela phambili kwentando yeningi kulo lonke elaseMelika Ephakathi neseNingizimu kwakuhileleke ngokujulile emfundisweni yenkolo yenkululeko yamaKhatholika. Ngokwesibonelo, eBrazil, izikhungo zenkolo zaba nengxenye ebalulekile ekushintsheni kwayo futhi i-Workers Party (PT), ephethe amandla njengamanje, yasungulwa ngo-1978 njengenyunyana phakathi kwezishoshovu zabasebenzi, izishoshovu zenkolo zeSonto LamaKatolika nezinhlangano zamalungelo abantu. Ngokunjalo, imibhikisho ka-1989 eMpumalanga Yurophu ingalandelelwa kuze kufike ePoland lapho, phakathi nawo-1980, iSolidarity Movement kaLech Walesa yasekelwa ngokuqinile yiSonto LamaKatolika. Kuye kwafakazelwa kaninginingi ukuthi ukugomela kukaMarx kokuthi inkolo iwukuzikhohlisa kwabantu kwakumane kuyiphutha.
Futhi ngokungangabazeki ukugomela kukaMarx okudumile kuzophinde kubonakale kuyiphutha njengoba imibhikisho ihlasela iMpumalanga Ephakathi naseNyakatho Afrika. Kunethuba elingakaze libonwe lokuthi imiphakathi yamaSulumane ibe nenkulumo-mpikiswano ngeqhaza le-Islam ekubunjweni kwempilo yabo yezombangazwe nepolitiki, ingxoxo ehlehlisiwe kusukela ekuhlukaneni kwayo nabaphathi bayo bamakoloni. Akumele futhi sikhohlwe, indima โyempi yobushokobeziโ edlalile ekuvimbeleni le ngxoxo njengoba bonke omashiqela abaxoshwa manje bebengabambisene nabo โohlelweni lokuhumusha oluyisimangalisoโ lweCIA futhi basebenzisa usongo lokungavikeleki ukucindezela. inkulumo yepolitiki. Ngokwesibonelo, uMartin Scheinin, unobhala okhethekile we-UN mayelana nokuvikelwa kwamalungelo abantu, uye wachaza kabanzi indlela imithetho nezinqubo-mgomo zokulwa namaphekula zaseTunisia zaba nengxenye eyinhloko ekuchobozeni kukahulumeni wangaphambili ukuphikiswa kwezombusazwe. Izinkulumo ezifanayo ezasetshenziswa u-Ben Ali ziqashwe nguMubarak futhi, muva nje, uQaddafi ekwehliseni uguquko oludumile, esola ama-radicals, ama-Islamist kanye ne-al Qaeda ngokudukisa ingqondo nokudlisa intsha ukuze isebenze. Kusobala ukuthi umthwalo oyihlazo futhi ongemuhle โwempi yobushokobeziโ, ikakhulukazi eNyakatho ne-Afrika, uzohlupha amazwe aseNtshonalanga.
Kunobufakazi e-Egypt naseTunisia, bokuthi abantu, njengoba sebefike lapha, ngeke bakwamukele ukushintshwa kukamashiqela oyedwa esikhundleni somunye, okuhambisana nezithakazelo zaseMelika, futhi bamagange ukuhlola imifelandawonye ehlukahlukene ehlanganisa namaSulumane ezombusazwe. E-Egypt imibhikisho iyaqhubeka njengoba abantu befuna ukuziphendulela kanye nobulungiswa kanti i-Muslim Brotherhood isiyingxenye ezwakalayo yalolu hlelo lwezingxoxo. E-Tunisia i-Al Nadha Party ka-Rashid Ghanooshi isisemthethweni. Isimo saseLibya siyinkimbinkimbi kakhulu ngenxa yokungabikho kwenhlangano yomphakathi eqinile, njengaleyo ekhuthazwa futhi iqiniswe yipolitiki yama-Islamist emaphakathi ye-Brotherhood eGibhithe ngokwesibonelo, ngenxa yokucindezelwa ngokweqile kwe-Islamism yazo zonke izinhlobo zikaQaddafi. Ngalesi sizathu i-Libya isengozini enkulu yokuba yisisulu se-ajenda yamaSulumane aqinile futhi i-jihadist amaqembu. Futhi ngokuqinisekile singabikezela ukuthi noma yiziphi izenzo zobudlova noma ubandlululo ezenziwa amaqembu ahlukene ama-Islamist ashibhile esifundeni nakanjani zizogqanyiswa njengobufakazi bokuthi amaSulumane angamane nje enkathi ephakathi futhi ewusana ukucacisa ikusasa lemiphakathi yawo.
Njengoba i-neo-colonialism isongelwa, amaSulumane manje azoba nezingxoxo okudingeka abe nazo ukuze adale "umhlaba omusha wakusasa" u-Al Sayyab ayewubone ngaphambi kwesikhathi. Kubalulekile ukuthi amaSulumane abambe enkumbulweni yawo isimo sokuzenzisa seMelika neYurophu, okusobala ngisho nakubabukeli abadideke kakhulu, njengoba โumphakathi wamazwe ngamazweโ uzama ukuzihlenga emehlweni emiphakathi yamaSulumane ngokufuna ukwesekwa manqikanqika. intando yeningi esifundeni, empeleni, efinyelelwa ngokumelene nentando yabashisekeli bobushiqela abasekelwa iMelika neYurophu, nangokunikela ngezimpilo zabantu besifunda. Kuzothakazelisa futhi kumaSulumane ukuthi abuyise futhi aveze igalelo lomhlaba wonke elenziwe yi-Islam ukuze lithumele izishoshovu zezombusazwe zamakholoni kanye nokubuza ukuthi kwenzeka kanjani ukuba i-post colonialism, lapho ithola ikhaya eliphephile ezikhungweni zemfundo zaseNtshonalanga, ikhohlwe ukuthi uyise, u-Frantz Fanon ilungu elisebenzayo le-FLN langcwatshwa e-Algeria ngaphansi kwegama elithi Ibrahim Fanon emathuneni ka shahid. Ingabe i-Islam โiwumkhondoโ ongabonakali kumbono we-radical postcolonial? Manje-ke ingayibuyisela kanjani indawo yayo emibonweni yokumelana esebenza emiphakathini yamazwe ngamazwe?
Njengoba amaSulumane aya ngokuya ekhuluma ngokwethula amagama awo, izifiso zawo, nezinhlaka zezombangazwe nezefilosofi emazweni aseNtshonalanga, futhi njengoba iNtshonalanga manje iphonswa ekhoneni lapho iphoqeleka ukuba ilalele, mhlawumbe imibuso yentando yeningi yangempela ingavela. ngemiqondo yamaSulumane eyisisekelo sempilo yansuku zonke esifundeni, futhi ayifaki ukungayinaki ipolitiki yama-Islamist eqinile yamaqembu afana ne-Al Qaeda, yona ngokwayo eyinsalela ye-bloodback yangemva kobukoloni. Kodwa ukubambisana okunjalo kufanele wenqaba ukushiya inkolo yobu-Islam engxoxweni ngekusasa lenguquko yama-Arab, ukwakheka kwezifundazwe zangemva kobukoloni, kanye nezinguquko ezenzeka emhlabeni wonke ezisazozalwa njengoba imvula isaqhubeka nokuna.
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http://ouraim.blogspot.com/2008/03/absence-of-islamism-in-fanons-work.html
U-Jacqueline OโRourke ungumxhumanisi kwezocwaningo nezokuxhumana ohlala e- Qatar nase-Canada. Ubhale izincwadi zokufunda ukuze kufundwe ulimi, usanda kushicilela incwadi yezinkondlo futhi okwamanje usalinde ukushicilelwa kwethesis yakhe ye-PhD enesihloko esithi R.sithula Udlame: Jihad, Theory, Fiction. Angafinyelelwa ku [i-imeyili ivikelwe]
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