Bulliet is professor of history at Columbia University. He lives in New York City. Table of Contents Preface Chapter 1. Islamo-Christian Civilization Chapter 2.
What Went On? Chapter 3. After this book, it will no longer be possible to consider with any degree of seriousness the pop philosophy of a "clash of civilizations. Though Islamo-Christian civilization may be a neologism, it is a creative key term that this book will make into a household word.
Richard Bulliet reveals the flimsiness of their arguments. They are the key to our collective future as members of Islamo-Christian civilization.
The Case for Islamo-Christian Civilization
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Temporarily Out of Stock Online Please check back later for updated availability. Overview Conventional wisdom maintains that the differences between Islam and Christianity are irreconcilable. About the Author Richard W. Bulliet looks beneath the rhetoric of hatred and misunderstanding to challenge the prevailing and misleading views of Islamic history and Clash of Civilizations. Bulliet argued that the sibling Christian-Muslim societies begin at the same time, go through the same developmental stages and confront the same internal challenges. Yet as Christianity grows rich and powerful, Islam finds success around the globe but falls behind in wealth and power.
According to Bulliet, the term Islamo-Christian civilization denotes a prolonged and fateful intertwining of sibling societies enjoying sovereignty in neighboring geographical regions and following parallel historical trajectories. Neither the Muslim nor the Christian historical path can be fully understood without relation to the other. There is still a tendency to say that Muslims are less open to new ideas than Christian Westerners and that Muslims are more prone to conflict between themselves and to hate non-Muslims.
The Case for Islamo-Christian Civilization by Richard W. Bulliet
Many Westerners often view the actual life of backward, poor, and sometimes violent Muslims in the light of the ideal peaceful separation between religion and the church in the West. On the other hand, many Muslims still blame the West as the cause of their backwardness materially and their moral crisis simply by referring to, for example, sexual freedom appearing in mass media.
As Bulliet suggests, Westerners characterize militant Muslims as the dominant voice and scarcely recognize the presence of moderate and liberal minds. Muslims on the other hand, see the West as the secular land of sin, salesmanship, and superficiality. Both sides seem unaware of the admirable positive qualities that most Muslims and Westerners exhibit in their daily life. Westerners do not include Islam in their civilization mainly because they are heirs to a Christian construction of history that is deliberately exclusive.
The Case for Islamo-Christian Civilization / Edition 2
Western Christendom regards Islam as a malevolent Other for many centuries and has invented any number of reasons for holding this view. In the academic circle in the West, we tend to read European or Western history in Euro-centric perspective as if the world is only the West. On the other hand, Muslims have their own historical reading as if there is only an Islamic history and there is no interaction between them and others. I have not find any single work on world history considering Islam, Christianity and others as one historical actor in a shared civilization.
In other words, there is no a truly shared world history being written and promoted. In Indonesia, historiography tends to be exclusive. For example, Christianity has been regarded as a colonial religion; a religion that was carried and preached by the Dutch colonials —and English, Germans, Americans. This has become the main obstacle for mutual understanding among Muslims and Christians in Indonesia.
The historical fact is that Christianization is not always part of colonial enterprises. There were Christians who opposed Dutch colonialism; and when some of them did not they were engaged in education and cultural development. Many of them were independent missionaries, just like Muslim preachers.
Understanding this more objective history is crucial in rehabilitating hidden distrust between Muslims and Christians.
It is true that the majority of Indonesians today are Muslims, but this does not necessarily mean that non-Muslims, including Christians did not play a part in Indonesian independence and postcolonial local and national development.