Arab identity in the globalization world

Abstract

One aspect of the crisis of Arab culture is evident at the present time, in the distorted understanding of identity, and in the struggle over concepts that are in conflict with it. The issue is old in our countries, but what is new about it is that it has become part of the crisis of society, the crisis of development, and the crisis of culture. If the disagreement over the relationship between heritage and modernity, with their different names, had expressed, in previous periods, including periods of rise, the problems of the transition from backwardness to progress, then it is now, in light of the aggravation of the general crisis, a decline in awareness and a retreat in the definition The objective development needs of our countries, and defining the tasks associated with them. The problem is now much deeper than ever before. The collapse of projects that carried the slogans of liberation, progress and social justice, in the name of socialism, or in other names, gave the problem new dimensions. In the current struggle over identity, in its relationship to the search for a solution to the existing crisis, there are two dangerous approaches, one of which complements the other as indicated by Karim Marwa - the first, who sees the solution in identification with everything that comes to us again from the world. Adherence to heritage is a barrier to progress. For this team, progress is an absolute process, and in launch, here, the progress function is absent. It is presented only in time and place, and in the political, economic, social, cultural and human reality, that is, in the national peculiarities in which the identity is defined. With this connection between space, time and man, and between progress, progress takes its rightful place. Second, he sees a return to the past. That is, to what he considers to be the assets, the solution to our problems. He believes that the main source of the imbalance, represented in the existing crisis, is a distancing from the heritage, in this sense, that is, moving away from what is being portrayed as the basis of cultural and civilizational identity in its historical and ideological form.

This team sees the outside as an enemy, just because it is the different other, and rejects everything that comes from it, even if it contains something that helps our progress. And he deals with it, even if it is science and general human knowledge, as a consumer commodity imposed on us. Among the ideologists of the brutal known capital, those who consider the inevitability of this type of conflict between these two wrong positions, in our countries, and in the countries with which we meet with regard to belonging to the backward world, of the kind of clash of civilizations, and the type of wars of cultures, stand out, knowing that the clash of civilizations is An artificial concept, not justified by all the elements of difference and differentiation existing between peoples. As for the wars of cultures, they are a misleading topic launched by the ideologue of globalized capital Hennington. The reality is that there are cultures that are produced, today, and generalized, consciously, in order to be a source of artificial wars, and the phenomenon of national and religious intolerance in the current situation cannot be considered an expression of a national awakening, or a religious awakening, and this opinion does not diminish the importance of the national question. , Nor of the importance of the religious issue. But it aims to restore matters to normal, to prevent distortion and forgery (Karim, 1997, p.11).