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From Medieval Utopia to Modern Dystopia

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Post-Apocalyptic Cultures

Part of the book series: Palgrave Studies in Utopianism ((PASU))

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Abstract

The rich vocabulary of medieval Islamic apocalyptic and eschatological compilations is familiar to modern Arab writers, yet influenced by modern western utopic/dystopic literature, their own novels have marked a turning point in Arabic literary production. A condensed account of the medieval work serves as a launch pad to the first section of this contribution, followed by an account of contemporary Arabic belles-lettres (including science fiction) and its gloomy portrayal of impending doom.

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Notes

  1. 1.

    This noun appears 147 times in the Holy Qurʾan (chap. 9, 71–72).

  2. 2.

    To economize space and remain within the limits of this article boundaries I will not develop further the section on the Qurʾan. For additional studies, see Leemhuis (2001: 111–114); Günther (2020: 472–487).

  3. 3.

    Several editions and printings (Cook 2017).

  4. 4.

    A neologism coined by Marshal Hodgson. It means a “social and cultural complex historically associated with Islam and Muslims, both among Muslims themselves and even when found among non-Muslims”.

  5. 5.

    For a summary of the history of this term, see Bashir (2003: 3–28).

  6. 6.

    For more on political astrology, see Arjomand (2022: 299–301).

  7. 7.

    The inner-Islamic competition regarding the identity of the person who at the turn of the tenth Hijri century will bring renewal and revive Islam (mujaddid) reflects this popular mode, which to certain extent reflects apocalyptic vision (Melvin-Koushki 2011: 213; Mauder 2021: 757–768).

  8. 8.

    I was not able to consult the English translation (Gril 2008).

  9. 9.

    For the role of this event in Turkish political discourse, see Azak (2010: 21–43). For a similar vocabulary, see Burke (1976: 206); Katz (2006: 253).

  10. 10.

    This can be detected, for example, in their treatment of legendary stories about Tamīm al-Dārī or Gog and Magog, dealt with above (al-Jarf 2007).

  11. 11.

    I disagree with Badiou (2012: 107–08). Without the army to maintain its hegemony, which culminated in its commanders’ refusal to crush the Tahrir protestors, the anti-Mubarak popular uprising (thawra) could not have gained momentum (Massad 2013: 127–128).

  12. 12.

    I was not able to consult Benjamin Koerber’s translation (Austin 2017; Pepe 2019: 179–191).

  13. 13.

    For the sake of conciseness, I have refrained from dwelling on writing by non-Egyptian authors (Davies 2021: 922–940; Alkhayat 2022: 45–67; Blasim 2001).

  14. 14.

    That is, “critical dystopia” (Moylan 2000: xv; 2021).

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    Yehoshua Frenkel

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Frenkel, Y. (2024). From Medieval Utopia to Modern Dystopia. In: Urabayen, J., León Casero, J. (eds) Post-Apocalyptic Cultures. Palgrave Studies in Utopianism. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-50510-2_9

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