슈우비야(Shu‘ūbiyya) 기원과 발전 연구 -이그나즈 골드지허 이후 학자들의 의견을 중심으로-
Studies on the Shu‘ūbiyya Movement’s Origins and Development: Based on Scholarly Perspectives Following Ignaz Goldzihe
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The literary and political movement against the Arab world, the Shu‘ūbiyya, can be traced to the power conflict between the Persians and Arabs in the eighth and tenth centuries. This movement has spread to Arab countries of Islam, which originated in al-Ḥijāz, incorporated various traditions of Persian society in non-Arab countries, which became the center of a superb civilization in the Middle Ages, in addition to the history of civilization in Andalusia, the Middle East, and North Africa. In contrast to Arab-nationalism, the Shu‘ūbiyya movement contributed to the attainment of “Al-taswiyah” beyond geographical boundaries and to the flourishing of cosmopolitan Islam across the Abbasid Empire. Ignaz Goldziher was the first Western scholar to provide a historical analysis of Arab and non-Arab conflicts based on precise analytic academic research on the Abbasid caliphate and to assess the influence of early Islamic ideals on the European Andalusian civilization, which became the foundational frameworks for Judaism, Christianity, and Islamic studies, revealing inequality between Arabs and non-Arabs. Later, academic scholars such as Gibb, Mottahedeh, and Larsson argued that his research was constrained by the nineteenth-century hegemonies of nationalism. Nevertheless, the Shu‘ūbiyya movement integrates complex ideological discourses and diverse contradictory views against the Arabs’ prerogative powers over Dhimmī; thus, it is an inclusive term that can collectively refer to the ideologies of all ethnic minorities from an egalitarian perspective. In this study, the author explained the meaning of Sh‘ūb in the Qur’an and then examined the opinions of twentieth-century scholars on how the medieval idea of Shu‘ūbiyya developed into the Shu‘ūbiyya perspective and its movement. In addition, it is suggested that, in order to comprehend the ethnic dynamics at play in the twenty-first century between non-Arab forces and Arab nationalism, the current flows of the Neo-Shu‘ūbiyya movement must be analyzed, as it echoes the earlier Shu‘ūbiyya movement and catalyzes the political and social frictions to pursue equality.
Abstract
The literary and political movement against the Arab world, the Shu‘ūbiyya, can be traced to the power conflict between the Persians and Arabs in the eighth and tenth centuries. This movement has spread to Arab countries of Islam, which originated in al-Ḥijāz, incorporated various traditions of Persian society in non-Arab countries, which became the center of a superb civilization in the Middle Ages, in addition to the history of civilization in Andalusia, the Middle East, and North Africa. In contrast to Arab-nationalism, the Shu‘ūbiyya movement contributed to the attainment of “Al-taswiyah” beyond geographical boundaries and to the flourishing of cosmopolitan Islam across the Abbasid Empire. Ignaz Goldziher was the first Western scholar to provide a historical analysis of Arab and non-Arab conflicts based on precise analytic academic research on the Abbasid caliphate and to assess the influence of early Islamic ideals on the European Andalusian civilization, which became the foundational frameworks for Judaism, Christianity, and Islamic studies, revealing inequality between Arabs and non-Arabs. Later, academic scholars such as Gibb, Mottahedeh, and Larsson argued that his research was constrained by the nineteenth-century hegemonies of nationalism. Nevertheless, the Shu‘ūbiyya movement integrates complex ideological discourses and diverse contradictory views against the Arabs’ prerogative powers over Dhimmī; thus, it is an inclusive term that can collectively refer to the ideologies of all ethnic minorities from an egalitarian perspective. In this study, the author explained the meaning of Sh‘ūb in the Qur’an and then examined the opinions of twentieth-century scholars on how the medieval idea of Shu‘ūbiyya developed into the Shu‘ūbiyya perspective and its movement. In addition, it is suggested that, in order to comprehend the ethnic dynamics at play in the twenty-first century between non-Arab forces and Arab nationalism, the current flows of the Neo-Shu‘ūbiyya movement must be analyzed, as it echoes the earlier Shu‘ūbiyya movement and catalyzes the political and social frictions to pursue equality.
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