Oren artfully touches on Middle Eastern influence on American popular culture, from the hootchy-kootchy dance to Camel cigarettes, but tends to dissociate this from the wider Western tradition of Orientalism. At several junctures, Oren paints Europe as stubbornly resistant to American policy, without adequately substantiating the charge or explaining European motives.
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View all New York Times newsletters. While correctly noting the peculiar mix of cultural disdain and romantic fascination that has marked American attitudes to Muslim Middle Easterners, Oren curiously declines to distance himself from some unflattering views. And a hint of distaste sometimes infuses his language. Commendably, in a work of such scope, there are very few errors of fact or omission.
Oren mostly avoids the temptation to seek historical parallels to modern events.
The occasions when he succumbs reveal the peril for historians of this habit. Tell us what you think. Please upgrade your browser. See next articles. Newsletter Sign Up Continue reading the main story Please verify you're not a robot by clicking the box. Invalid email address. Please re-enter. You must select a newsletter to subscribe to. Sign Up. You will receive emails containing news content , updates and promotions from The New York Times.
You may opt-out at any time. You agree to receive occasional updates and special offers for The New York Times's products and services. Thank you for subscribing. The Buchanan Brigades promote the idea that anything we do to promote civilization in the region is probably at the behest of Israel—or at least AIPAC. Support for Israel is also a key element of the media's new all-purpose pejorative, "neoconservative.
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In fact, support for a Jewish homeland in Palestine predates any paleo conservative" isolationist movement in the United States by at least a hundred years. Critics might argue that wild-eyed Evangelicals of the 19 th Century who followed the religious revival known as the Second Awakening wanted to restore Israel to Palestine to hasten the Kingdom of God; but it is only recently that a policy of bringing freedom to the Muslim world and a pro-Jewish policy in the Middle East had any political punch.
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Wrong again. In fact, he asserts, the reality of Muslim aggression against Mediterranean trade was a major impetus in both the forming of the United States Navy, and a Constitution with a strong enough central government to build it into a major force. Most history texts, if they even deal with the subject, treat the Barbary corsairs as mainly a piracy issue.
But the Founders, Oren writes, were shocked to confront the ideology of jihad.
It led them to believe that diplomacy with—and ransom payments to-- the "Musselmen" would not be a long-term solution. Even George Washington, no fan of needless "foreign entanglements," proposed that "such banditti for half the sum that is paid them be exterminated from the earth.
Once the Barbary Pirates were dealt with, most history books record that Mediterranean trade opened up for Americans, and leave it at that. But as Oren records, Americans became a dominant commercial presence in the region—and a not insignificant military and cultural presence as well. The most fascinating section of Power, Faith and Fantasy is Oren's account of the vast collection of Americans-- missionaries, adventurers, pilgrims and military people-- who flocked to the Middle East throughout the s.
This is a largely untold story in modern history texts—though many famous Americans made the trip, and wrote enormously popular accounts of their journeys. Perhaps that's because the most influential Americans in the Middle East of the 19 th Century were missionaries, a verbotten subject in modern American education. But in the s, they had the ear of Presidents and Secretaries of State, the attention and support of the public, and the protection of American gunboats. The "Restoration Movement" officially began with a sermon in Boston's famed Old South Church by Levi Parsons to kick off what would be a century of missionary efforts in Palestine.
Samuel Clemens' first book as Mark Twain, Innocents Abroad , was a debunking of American fantasies about the exotic Middle East and a huge bestseller that made his career. Herman Melville took the tour, hoping to relieve his writer's block by getting on the Mideast travel book bandwagon, but was soured by the squalor of a place he'd had exotic fantasies about. Grant and Secretary of State William Seward also made pilgrimages, and one of Abraham Lincoln's last words was to suggest to his wife that they should tour the Middle East after the war was over.
Some of the most fascinating chapters are those dealing with America and Egypt. Egypt became important during the Civil War as competition for Confederate cotton, and took a huge economic hit when it became the American interest to once again promote the crop in the South. Among the more ill-fated expeditions recounted in the book—and there are many—was that of prominent Civil War veterans helping to establish a professional army in Egypt. They began their stay as honored guests, but those who survived were treated as scapegoats for Egyptian shortcomings on the battlefield.
Their story encompasses each of Oren's themes: Power, faith and fantasy. Most missionaries had a goal of establishing a homeland in Palestine for their "theological cousins," the Jews, Oren writes. However, they were about as successful at that as they were in converting very many Muslims. Probably the most enduring legacy of those missionaries—many of whom died from disease or terrorists—was the establishing of modern hospitals and schools in the region. It was missionaries who called world attention to the genocide of Armenians by the Turks and tried to provide relief, making this event a cause celebre in the United States.
In a similar manner to modern relations with China, the United States juggled keeping good trade agreements going with the Ottoman Empire with condemnation of the plight of the Armenians. While Oren explains the revivalist beginnings of the Restoration movement that spawned the missionary expansion in Palestine, he is a little more vague about the theological leanings of the missionaries at the later half of the century and early 20 th Century who cooled on the Zionist movement.
He does give a clue, however, by mentioning that many of them were Ivy League grads and from "mainstream" denominations. The fact that this cooling of enthusiasm happened around the time that Progressivism was infecting the prestigious American seminaries is probably a major factor.follow url
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Ironically, it was about the same time that secularism was dampening enthusiasm for Zionism in the missionary community that American Jews finally took up the cause in the post-WWI years. It was largely led by secular and socialist Jewish groups. For decades religious American Jews had shied away from Zionism and even spoken out against it, fearing it would make them look less American.
As Oren himself admits, much of what he covers about the 20 th Century is well-known.
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