https://doi.org/10.59132/zvs/2023/1/79-87
Izvleček
V 19. stoletju so bili številni poskusi, kako ohraniti Osmansko cesarstvo, kako obnoviti islam, kako se soočiti z vse večjim vplivom evropske kulture in načina življenja. Posledice tega so bili številni poskusi kulturnega preporoda. Ko govorimo o arabskem kulturnem gibanju oz. renesansi, ki se je začela v Egiptu v poznem 19. in v začetku 20. stoletja, naletimo na arabsko besedo al-Nahda. Gibanje nahda velja za obdobje intelektualne modernizacije in reforme v arabskem svetu. Narodi in kulture na območju Prednje Azije so se znašli pred veliko preizkušnjo: ali se podrediti moči evropske tehnologije in znanosti ali se ji prilagoditi za ceno opuščanja lastnih civilizacijskih tradicij ali poiskati tretjo pot, na kateri bodo narodi s tega območja našli možnost, kako sodelovati z Zahodom, pa vendar ob tem ohranili lastno identiteto. Večina islamskih intelektualcev je bila mnenja, da je treba ponovno odkriti lastno avtentičnost oziroma kulturne, verske in sploh civiizacijske korenine. Če se ozremo na kasnejše dogajanje, lahko ugotovimo, da Zahod kljub agresivnemu vmešavanju v dogajanje na tem območju ni uničil islama in tudi ne civilizacije Prednje Azije. Proces prilagoditve tega dela sveta sodobnemu svetu še vedno ni končan. Na nekaterih področjih je žal ostal še vedno na isti točki kot pred prvo svetovno vojno.
Abstract
Beginning of the Modern Period in the Islamic World
In the 19th century there were numerous attempts to preserve the Ottoman Empire, revive Islam, and deal with the growing influence of European culture and lifestyle. This resulted in numerous attempts at a cultural revival. When talking about the Arab cultural movement or renaissance, which began in Egypt in the late 19th and early 20th century, we come across the Arab word alNahda. The Nahda movement is considered a period of intellectual modernization and reform in the Arab world. The nations and cultures of Western Asia were facing an ordeal: should they yield to the power of European technology and science, should they adapt to it at the cost of abandoning their own civilizational traditions, or should they find a third path, in which the nations of this region would find a way to cooperate with the West while preserving their own identity? Most Islamic intellectuals felt that they should rediscover their own authenticity or their cultural, religious and overall civilizational roots. If we look back at subsequent events, we can see that, despite its aggressive intervention in the developments in this region, the West has not destroyed Islam, nor the civilization of Western Asia. The process of adapting this part of the world to the modern world is still in progress. In certain aspects, it has unfortunately remained the same as it was prior to World War I.