Abstract
Nobel laureate V. S. Naipaul’s (1932-2018) first Islamic travelogue Among the Believers: An Islamic Journey (1981) contains his experience of a visit from August 1979 to February 1980 to the four non-Arab Muslim-majority countries – Iran, Pakistan, Malaysia, and Indonesia. Similarly, his last Islamic travelogue Beyond Belief: Islamic Excursions among the Converted Peoples (1998) has a description of another visit to the same countries for five-month in 1995. Concurrently, Daniel Pipes (1949-), an American historian, published his doctoral dissertation, Slave Soldiers and Islam: The Genesis of a Military System (1981), which represents Islamic culture as the first instigator of military slavery in the world. Then, he wrote an analysis of modern Islamic history In the Path of God: Islam and Political Power (1983), which historicizes Islam as a politically failed force all over the world. These travelogues and history are generically different. But a common topological relationality can be mapped in the anecdotes of Naipaul’s travelogues and the historiography of Pipes’ history, as they use identical tropological configurations to historicize Islamic cultures. This similar tropological historiography, this article argues, is covertly an offshoot of the contemporary spatiotemporal context in which they were produced. The context was networked by certain ideological implications, ethnocentrism, and some cultural misapprehensions regarding Islamic/Muslim culture, making the historicism of both Naipaul and Pipes seem ahistorical.
Recommended Citation
Habibullah, Md..
"Topological Tropology of V.S. Naipaul’s Islamic Travelogues and Daniel Pipes’ Islamic History: Ahistorical Historicism."
CLCWeb: Comparative Literature and Culture
25.2
(2023):
<https://doi.org/10.7771/1481-4374.3965>
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