“Imperialism Within Imperialism”
An Excerpt from K.K. Aziz’s The British in India [Longer Notes, 291-2]
“Imperialism Within Imperialism”
An Excerpt from K.K. Aziz’s The British in India [Longer Notes, 291-2]
I fashioned this world out of one and the same clay;
You made Iran; Ethiopia and Tartary.
From mere earth I made steel, pure and without alloy;
You fashioned sword and arrowhead and musketry.
You made the axe, with which you felled trees grown by me,
And fashioned cages for my singing birds, born free.
You made the night; I made the lamp that lights it up.
You fashioned clay; I made of it a drinking cup.
You made the wilderness, the mountain and the steppe;
I fashioned garden, orchard, avenue and scape.
I change dread poisons into panaceas, and
I am the one who fashions mirrors out of sand.
[ source: Muhammad Iqbal, Message from the East, پیام مشرق ]
“The tongue is a beast; if it is let loose, it devours.”
“As intelligence increases, speech decreases.”
“Take wise points from wherever they may be, because if a wise saying is in the bosom of a hypocrite it flutters in his bosom till it comes out and settles with others of its own category in the bosom of the believer.”
“The worth of every man is in his attainments.”
“Whoever abandons saying, “I do not know” meets his destruction.”
“I love the opinion of an old man more than the determination of a young man.”
“The hearts get weary as bodies get weary; so look for beautiful wise sayings for them (to dispel their weariness).”
“The lowest form of knowledge is that which remains on the tongue and the most superior form is that which manifests itself through (the action of) the limbs and the organs of the body.”
“When you hear a tradition test it according to the criterion of intelligence not that of mere hearing, because relaters of knowledge are numerous but those who guard it are few.”
“He who acts solely according to his own opinion gets ruined, and he who consults other people shares in their understanding.”
Source: Nahj al-Balagha [The Path of Eloquence]
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـٰكُمْ عَبَثًۭا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?
[Surah Al-Mu’minun: 115] Translation: Muhammad William Marmaduke Pickthall
The Noble Qur’an uses the terms In-saan [انسان] and bash’ar [بشر] to refer to a human being [man and woman].
They are often used interchangeably but they, nevertheless, have differences.
Bash’ar is a more empirical description. It is concerned with the outward appearance. It is the superficial and material account of a human being.
Now, as far as In-saan is concerned, it signifies a more profound and higher state.
The word shares its roots with the word Nisyaan [نسيان] which means forgetfulness and amnesia.
It is said that In-saan is a being who is in a state of forgetfulness with regards to its purpose.
So, when a Bash’ar is aware of his/her lack of knowledge and forgetfulness and strives to overcome it, he/she attains the rank of In-saan.
The Self is called Nafs (نفس).
It has three categories:
Nafs Ammarrah [نفس أمارة] : The part of self that entices Man to follow his lust and baser instincts.
Nafs Luvammah [نفس اللوامة] : The part of self that admonishes Man to review, repent, and mend his ways.
Nafs Mutma’innah [نفس المطمئنة] : The highest level of self whose bearer finds satisfaction and bliss in absolute submission to the Ultimate Reality [الحق].
The primordial condition on which every human being is born is called Fitrah [فطرة]. It is a kind of operating system, a software which in its uncorrupted and undefiled form helps Man to establish a connection with Allah Almighty.
As Rumi says,
Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”—
Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in thy milk.”
When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
When the prophet utters a cry from without, the soul of the community falls to worship within,
Because never in the world will the soul’s ear have heard from any one a cry of the same kind as his.
That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God’s tongue (the words), “Verily I am near.”
“The Perennialists claim to be saving religion from the onslaught of modernity, but by adopting a pluralist epistemology, and especially one that is applied to the truths at the core of a given religion, they are sacrificing its most essential element: sacrality; for if religion is deprived of its exclusive claim to absolute truth, then it is deprived of its sacrality and sacrosanctity and can no longer claim to be sacred. This, of course, is precisely the loss that the Perennialists claim to be avoiding. Ultimately, the whole movement is a modernist reaction which is supposedly against modernity. Again, you can’t make this stuff up!”
Arash Najaf-Zadeh (The European New Right – A Shi’a Response: A Radical Critique of Alexander Dugin, E. Michael Jones, and Alain de Benoist, pg. 131)
It begins with an etymological description of the word ‘nation’ and how a people precede a state not vice versa, and, therefore, “one cannot define the nation by reference to the state”, which is a valid point.
It then lists four arguments in support of ethnonationalism.
The argument from particularism
The pragmatic argument
The argument from fairness
The argument from diversity
Let us analyze each one separately.
“Argument from Particularism”
In the “argument from particularism”, the author describes nation as an “extended kinship group”. And since we prioritize our family and its interests over others, the same can be said in the context of a nation.
The subtext is “evolutionary” that sees Man as a descendent of ape-like ancestors whose behavior should be studied within the parameters of empirical sciences.
To quote from the essay:
One sees that in nature, animals keep to their own kind. They move together in groups based on their shared characteristics and look after their own group. Humans are in physical terms really just a very intelligent species of primate, and the same basic principles and laws apply to them as to every other animal.
Now, here is a problem.
Whereas it can be said that animals “do move together in groups based on their shared characteristics and look after their own group”, they do not do this under some order of morality and ethics.
Besides, intra-group infanticide and killings are regular occurrences within the animal kingdom.
The exigencies of leading a pack often result in ruthless massacres of potential rivals irrespective of their age and stature.
A lion does not think twice before attacking a little cub.
Would a particular human ethnic group benefit if it adopts such savage in-group competition where heads of families clash violently among themselves? They would extinct themselves with their own hands.
It is the moral and ethical framework that governs the parameters of human relationships.
Why should a son/daughter listen to his/her father/mother?
Why should he/she respect his/her elders?
Why should a man look after his children?
Why should a mother take care of her newborn?
Why should she not abandon her offspring?
Why should she not have the right to kill them?
Why should I show kindness to those younger than me?
Why should I be gentle towards my co-ethnics?
Why should I be respectful towards other ethnicities/races?
In essence, a moral argument for ethnonationalism can only be raised on moral and ethical foundations, which I do not think the “evolutionary” perspective can provide.
(To be continued)
Following is the comment I posted on Counter-Currents under the title Christianity is a Vast Reservoir of Potential White Allies:
Both Christianity and Paganism(s) have serious structural deficiencies. They can’t challenge let alone overturn the totalitarian marketization of the society.
They do not have a comprehensive way of life. They are made to adjust themselves to the prevailing or developing value system.
The erroneous splitting of the social existence into “secular” and “godly” sectors leaves the latter part at the mercy of the former.
It happened to Pagan traditions when they came into contact with Christianity. The erstwhile pagan royalty and nobility switched towards the new system and overcame the pagan masses and their traditions by granting Christianity a privileged status in society.
This favored status persisted as long as the “secular” world was suffering from administrative weaknesses.
However, once the “secular” domain regained its strength, it outmuscled Christianity socially as well as ideologically.
Now, the “secular” bureaucratic state machinery negotiates from the position of strength. It behaves condescendingly.
Liberal ontology is abominable but formidable.
P.S.: Today, Hinduism too is suffering the same fate Christianity suffered in Europe. The “Hindu revival” (Hindutva) under the ruling Bharatiya Janata Party (BJP) is the market regimentalization of the Hindu portion of the society, which is a corporate-driven effort to decimate the rural strongholds (a potential threat to the liberal urban value system) and force the rural man to migrate towards the big commercial centers in search of “jobs”. His ancestral land will be used to “industrialize” India.
Tacitus writes in chapter 11 of his Germania, and it is a fascinating observation:
“About minor matters the chiefs deliberate, about the more important the whole tribe. Yet even when the final decision rests with the people, the affair is always thoroughly discussed by the chiefs. They assemble, except in the case of a sudden emergency, on certain fixed days, either at new or at full moon; for this they consider the most auspicious season for the transaction of business. Instead of reckoning by days as we do, they reckon by nights, and in this manner fix both their ordinary and their legal appointments. Night they regard as bringing on day.”
Islam too recognizes not the solar but lunar cycles as the primary source for temporal management for Man. The waxing moon, the full moon, and the waning moon, carry deep signification.
The month can be either 29 or 30 days long. A lunar period runs from sunset to sunset. The date changes as the Sun sets.
The ambiguity at the end of the month is deliberate and when we combine this feature with the fact that the lunar months float throughout the seasons, we find with ourselves a way to frustrate the totalitarian imposition of fixed time, which has been one of the most glaring characteristics of the marketization of human societies.
And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf.
Surah Ya Seen Verse 39
Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.
Surah Muzzammil, Verse 6.
Translations: William Muhammad Marmaduke Pickthall
غلامِ نرگسِ مستِ تو تاجدارانند
خرابِ بادهٔ لعلِ تو هوشیارانند
تو را صبا و مرا آبِ دیده شد غَمّاز
و گر نه عاشق و معشوق رازدارانند
ز زیرِ زلفِ دوتا چون گذر کُنی بِنْگر
که از یَمین و یَسارت چه سوگوارانند
گذار کن چو صبا بر بنفشه زار و ببین
که از تَطاوُلِ زلفت چه بیقرارانند
نصیبِ ماست بهشت ای خداشناس برو
که مُستَحَقِّ کرامت گناهکارانند
نه من بر آن گُلِ عارض غزل سُرایم و بس
که عَندَلیبِ تو از هر طرف هزارانند
تو دستگیر شو ای خضرِ پی خجسته که من
پیاده میروم و هَمرَهان سوارانند
بیا به میکده و چهره ارغوانی کن
مرو به صومعه کآنجا سیاه کارانند
خلاصِ حافظ از آن زلفِ تابدار مباد
که بستگانِ کمندِ تو رستگارانند