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    <title>Political Islam’s 120-year story - from anti-colonial struggle to now | John Esposito | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-08-10T21:26:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IfjtP2QVsOQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of UNAPOLOGETIC Professor John Esposito — one of the world’s foremost scholars on political Islam — unpacks 120 years of modern Islamic movements. From Afghani and Abdu’s 19th-century reformist vision, through Hassan al-Banna and Maududi’s activism, to Sayyid Qutb’s radical turn, we trace the intellectual and political forces that shaped the Muslim world. We explore the Iranian Revolution, the Afghan war, democratic Islamists, authoritarian crackdowns, and how the West’s perceptions of Islamism were forged. This is a masterclass in the history, ideas, and global impact of political Islam.

UNAPOLOGETIC is hosted by Ashfaaq Carim

Chapters
 0:00 – Intro & episode setup
 2:33 – Esposito’s unlikely journey
 5:41 – Immersion in Muslim scholarship
 10:14 – Plan: 120 years’ history
 12:14 – Afghani & Abdu’s vision
 15:45 – Islam as civilization & faith
 18:09 – Abdu’s modernist reform ideas
 22:02 – Anti-colonial political Islam roots
 23:54 – Al-Banna & Maududi emerge
 26:44 – Movements spread transnationally
 30:58 – Ideas spread without media
 33:15 – Critique of elites & clerics
 38:58 – Sayyid Qutb’s radical turn
 43:39 – America through Qutb’s eyes
 47:14 – Nasser’s crackdown & prisons
 50:33 – Cross-pollination of movements
 52:47 – Iranian revolution reshapes politics
 55:03 – Authoritarianism fuels radicalisation
 57:12 – Gradualists vs violent factions
 1:04:05 – Revolution’s impact on perceptions
 1:09:58 – Shah, hostage crisis, US errors
 1:18:22 – Afghan jihad to al-Qaeda
 1:27:05 – Democratic Islamists in power
 1:35:48 – Post-Cold War Islamism shifts
 1:40:19 – 9/11 & war on terror
 1:49:15 – Arab Spring & Brotherhood
 1:53:32 – Egypt’s coup & repression
 2:02:08 – Islamism, democracy & inclusion
 2:07:39 – Misrepresentation in Western discourse
 2:12:22 – Closing reflections & lessons"]]></description>
<dc:subject>johnesposito ashfaaqcarim 2025 islam history politics politicalislam anticolonialism modernism iran transnationality iranianrevolution revoution society muslims democracy arabspring brotherhood islamicbrotherghood sayyidqutb 9/11 egypt repression us afghanistan movements civilization faith muslimbrotherhood abula'lamaududi muhammad'abduh jamalal-dinal-afghani afghani abdu abduh pakistan 'abduh maulanamaududi india panislamism turkey modernity 1960s 1970s malaysia indonesia transnationalism islamism wwi ww1 authoritarianism radicalization 20thcentury sudan syria jamaat-e-islami jamaat uk jihad britishempire imperialism france corruption elites religion islamicmovements activism worship hassanal-banna maududi al-banna west europe science technology printing writing publishing ottomanempire westernization secularism culture economics materialism coldwar palestine israel russia secularnationalism osamabinladen ayatollahkhomeini necmettinerbakan receptayyiperdoğan erdoğan isis al-qaeda neocolonialism mohamma</dc:subject>
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<item rdf:about="https://www.historicalmaterialism.org/stefan-kipfer-gramsci-as-geographer/">
    <title>Stefan Kipfer: Gramsci as geographer - Historical Materialism</title>
    <dc:date>2025-06-03T15:07:38+00:00</dc:date>
    <link>https://www.historicalmaterialism.org/stefan-kipfer-gramsci-as-geographer/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Looking at Gramsci’s work as a whole, it is important to point out that the city-country question is not covered neatly by the Southern question, nor is it coterminous with the relationship between industry and agriculture in Italy as a whole. It is true, however, that Gramsci repeatedly analysed the relationship between South (that is, the semi-feudal nexus of landlords, the Church and the peasants) and the North (that is, the Northern industrialists and ruling circles in the newly formed unified Italy) as a semi- or quasi-colonial relationship. Rooted in economic dependency and political domination, it reproduced pre-capitalist modes of life in the South and limited the capacity of the Italian ruling class to build an integral national hegemony. (I would use the term internal colony with great caution to describe the Italy of the interwar period to avoid what Gramsci himself did not do: establish a parallel between Southern Italy and social spaces populated by former slaves or immigrant populations from the former colonies in, say, the U.S.A., France, and the United Kingdom).

Gramsci also established links between the Southern question and Italy’s imperial adventures in North and East Africa. He observed that Italy’s imperial adventures were promoted not only for capital export but also for purposes of colonial settlement and domestic political legitimacy, not the least to build popular support from land-hungry Southerners. Gramsci also noted that modern raciology treated Southern Europeans (and Southern Italians in particular) as an intermediary ‘race’ between Northern and ‘Alpine’ Europeans, on the one hand, and various non-Europeans, on the other. In Italy, the force of this double-sided raciology helped link the Southern to the imperial question. But not unlike racism in other countries like France, raciology in Italy radiated much beyond the aristocratic circles that had produced some of the early versions of modern race theory. For example, Gramsci stressed that racism against Southerners (‘sudici’) had acquired a popular, pseudo-scientific dimension and weighed on both class relations and left politics.

To give proper due to racism and uneven development in Italy, Gramsci spent much time criticizing a broad cross-section of Italian intellectuals who were responsible for articulating a racialized conception of social relations. Among these were important figures in Gramsci’s own Socialist Party such as Achille Loria and Cesare Lombroso (the infamous criminologist whose questionable work fills a whole museum in Turin still today). As Marcus Green has pointed out, Gramsci’s critique of these intellectuals, which cuts across important segments of the Prison Notebooks, brilliantly highlights the philosophical link (positivism) between racism, economic determinism, pseudo-scientific conceptions of progress and political fatalism.[7] Establishing this link helped Gramsci develop the non-reductive historical material method as well as the multidimensional conception of subalternity that define his work.

The fact that Gramsci has been of great interest to intellectuals committed to anti-colonial and anti-imperial strategies is thus related not only to Gramsci’s interest in particular topics: city and country, agriculture, uneven development, colonialism, imperialism, and racism. It is also related to the weight these themes carried as Gramsci developed his conception of Marxist theory and practice. There are thus good reasons why his work has been taken up by generations of intellectuals in Latin America, the Caribbean and South Asia, for example. As you say, the most well-known Gramsci-inspired currents in the English-speaking world are the subaltern studies collective (in India and the Anglo-American academy) and the Birmingham school of cultural studies, of which Stuart Hall is the most well-known exponent. These currents, which underwent numerous transformations themselves, have left many invaluable – direct as well as diffuse – neo-Gramscian traces, notably in historiographies of hegemony, nationalism and subalternity in the non-European world and socio-political analyses of race, class, gender, migration and nationalism in the imperial North.

There is no consensus among anti-colonial and ant-racist thinkers about how to interpret and make use of Gramsci.[8] This state of affairs should not surprise us. There is no such intellectual consensus about Gramsci in the sprawling universe of Gramsci scholarship as a whole (nor is there theoretical unanimity in the even more widespread world of post-colonial theory). I am personally most drawn towards those who have tried to develop Gramsci’s historical materialist method for purposes of analysing racism, colonialism and nationalism: Stuart Hall, who, next to many other things, has produced some of the finest Gramscian methodological statements in his work on racism and authoritarian populism;[9] Himani Bannerji, who has mobilized Gramsci for a pathbreaking Marxist-feminist critique of ideology and the sharpest of analyses of Hindutva, the fascist political nébuleuse governing India today,[10] and Ato Sekyi-Otu, the philosopher who has produced the most ambitious, notably Gramsci-inflected reading of Frantz Fanon.[11]

What these attempts to work with and redirect Gramsci tell us is that Gramsci is not the exclusive property of ‘the West’, or ‘Western Marxism’. Contrary to a conception that was more widespread when I started reading Gramsci seriously a quarter century ago, Gramsci’s conception of East and West is relational and strategic, not ontological. In the Prison Notebooks, Gramsci treated East and West not as transhistorical essences (ontologies) but historically malleable constructions strongly influenced by the visions and practices of the ‘educated classes.’ (On this point, Gramsci fleetingly anticipated Edward Said’s pathbreaking work on Orientalism). In various comments (on Gandhi and political strategy, and religiosity in tributary societies shaped by Islam, Hinduism or Catholicism, for instance), Gramsci indicated that civilizations are neither unique nor mere variations of the same. They are simply comparable. As evolving and interrelated historical constructs, their features can be ‘translated’: understood across boundaries and adapted in different contexts.

To illustrate: Gramsci’s conception of politics and rule – his analyses of hegemony, coercion and consent, state and civil society – were not meant exclusively to understand Western Europe or Euro-America. Gramsci scholars like Carlos Nelson Coutinho, Domenico Losurdo, Peter Thomas, and Gillian Hart have all stressed this point.[12] Precisely because Gramsci was  both a theorist of the (particular) Italian situation and an intellectual of the Communist International (with its universalizing ambitions), he was committed to translating – transporting and modifying – concepts and strategies across national and continental borders instead of fixating them in culturalist-civilizational terms. For him, historical materialism was about linking the particular and the universal in a dialectical, not relativist or abstractly universalist fashion. In our world which witnesses a return of civilizational angst about the decline of the ‘West’ (something Gramsci criticized in his time) and where many forces work towards making the U.S. American doctrine about the Clash of Civilization a living reality, Gramsci’s approach (which, as Sekyi-Otu has pointed out, echoes the partisan-universal orientation of dialectical anti-colonialists such as Frantz Fanon) is as timely as ever."]]></description>
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<item rdf:about="http://vimeo.com/23538008">
    <title>Rebecca Solnit on Hope on Vimeo</title>
    <dc:date>2012-02-05T18:48:16+00:00</dc:date>
    <link>http://vimeo.com/23538008</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Despair is a black leather jacket in which everyone looks good, while hope is a frilly pink dress few dare to wear. Rebecca Solnit thinks this virtue needs to be redefined.

Here she takes to our pulpit to deliver a sermon that looks at the remarkable social changes of the past half century, the stories the mainstream media neglects and the big surprises that keep on landing.

She explores why disaster makes us behave better and why it's braver to hope than to hide behind despair's confidence and cynicism's safety.

History is not an army. It's more like a crab scuttling sideways. And we need to be brave enough to hope change is possible in order to have a chance of making it happen."]]></description>
<dc:subject>mainstreammedia davidgraeber venezuela indigeneity indigenousrights indigenous us mexico ecuador anti-globalization latinamerica bolivia evamorales lula cynicism uncertainty struggle barackobama georgewbush humanrights insurgency hosnimubarak egypt yemen china saudiarabia bahrain change protest tunisia optimism future environment contrarians peterkro peterkropotkin worldbank imf globaljustice history freemarkets freetrade media globalization publicdiscourse neoliberalism easttimor syria control power children brasil argentina postcapitalism passion learning education giftgiving gifteconomy gifts politics policy generosity kindness sustainability life labor work schooloflife social society capitalism economics hope 2011 anti-authoritarians antiauthority anarchy anarchism rebeccasolnit brazil shrequest1 luladasilva antiglobalization</dc:subject>
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</item>
<item rdf:about="http://english.aljazeera.net/indepth/opinion/2011/02/201122414315249621.html">
    <title>A revolution against neoliberalism? - Opinion - Al Jazeera English</title>
    <dc:date>2011-02-28T06:42:16+00:00</dc:date>
    <link>http://english.aljazeera.net/indepth/opinion/2011/02/201122414315249621.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If rebellion results in a retrenchment of neoliberalism, millions will feel cheated."]]></description>
<dc:subject>egypt neoliberalism politics revolution capitalism 2011 us policy international world rebellion aljazeera rhetoric reality history hosnimubarak</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:bbd04617ef50/</dc:identifier>
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</item>
<item rdf:about="http://www.npr.org/2011/02/12/133707476/george-washington-strong-man-but-no-strongman">
    <title>George Washington: Strong Man, But No Strongman : NPR</title>
    <dc:date>2011-02-12T20:34:42+00:00</dc:date>
    <link>http://www.npr.org/2011/02/12/133707476/george-washington-strong-man-but-no-strongman</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There were people who believed that only a strong, longtime authoritarian ruler could keep a country stable in a risky world governed by emperors, kings, and czars. They felt the United States deserved no less.<br />
<br />
But Washington remembered that he had asked his men to fight for a republic. And when he stepped down, he put his young country's future into the hands of every man with a vote.<br />
<br />
We've seen many countries rise up and hold free elections, only long enough for a charismatic, autocratic ruler to win them and hold on to power, like Hosni Mubarak did for so long, like a man afraid to let go of the throat of a snake.<br />
<br />
We all know that democracy can be messy, corrupt, and disappointing. But every few years an event like the revolution in Egypt reminds us why people are willing to struggle and die for it.<br />
<br />
George Washington could have been a king. He decided to be a citizen."]]></description>
<dc:subject>georgewashington egypt hosnimubarak revolution democracy us history classideas elections messiness</dc:subject>
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