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Who is Hamid Dabashi ?

 Hamid Dabashi (Persian: حمید دباشی) born 1951 in Ahvaz is an Iranian-American Professor of Iranian Studies and Comparative Literature at Columbia University in New York City.[1]
He is the author of over twenty books[2]. Among them are his Theology of Discontent; several books on Iranian cinema; Staging a Revolution; an edited volume, Dreams of a Nation: On Palestinian Cinema; and his one-volume analysis of Iranian history Iran: A People Interrupted.[3]



 Biography

Born and raised in southern city of Ahvaz in Iran, Dabashi was educated in Iran and then in the United States, where he received a dual Ph.D. in sociology of culture and Islamic studies from the University of Pennsylvania in 1984, followed by a postdoctoral fellowship at Harvard University. He wrote his dissertation on Max Weber’s theory of charismatic authority with Philip Rieff, the most distinguished Freudian cultural critic. He lives in New York with his wife and colleague Golbarg Bashi.[4]

 

Major works


In his book Iran: A People Interrupted, Dabashi argues that Iranian history must be understood as defiance against both domestic tyranny (monarchical or Islamist) and colonialism/imperialism.
Hamid Dabashi’s books are Iran: A People Interrupted, which traces the last two hundred year's of Iran's history including analysis of cultural trends, and political developments, up to the collapse of the reform movement and the emergence of the presidency of Mahmoud Ahmadinejad. Dabashi argues that "Iran needs to be understood as the site of an ongoing contest between two contrasting visions of modernity, one colonial, the other anticolonial".
His book Theology of Discontent, is a study of the global rise of Islamism as a form of liberation theology. In this book Dabashi coined the term “colonial modernity," which refers to the paradoxical reception of the European project of Enlightenment modernity by the rest of the world, whereby non-Europeans are assigned subjectness precisely at the moment of the denial of their historical agency.[5]
His other book Close Up: Iranian Cinema, Past, Present, Future is the founding text on modern Iranian cinema and the phenomenon of (Iranian) national cinema as a form of cultural modernity – featured even in the Lonely Planet travel guide for Iran. In his essay "For the Last Time: Civilizations", he has also posited the binary opposition between “Islam and the West” as a major narrative strategy of raising a fictive centre for European modernity and lowering the rest of the world as peripheral to that centre.[6]
In Truth and Narrative, he has deconstructed the essentialist conception of Islam projected by Orientalists and Islamists alike. Instead he has posited, in what he calls a “polyfocal” conception of Islam, three competing discourses and institutions of authority – which he terms “nomocentric” (law-based), “logocentric” (reason-based) and “homocentric” (human-based) – vying for power and competing for legitimacy. The historical dynamics among these three readings of “Islam”, he concludes, constitutes the moral, political and intellectual history of Muslims.
Among his other work — which has been translated into many languages — are his essays Artist without Borders (2005), Women without Headache (2005), For the Last Time Civilization (2001) and "The End of Islamic Ideology" (2000).[7]
Hamid Dabashi is also the author of numerous articles and public speeches, ranging in their subject matters from Islamism, feminism, globalised empire and ideologies and strategies of resistance, to visual and performing arts in a global context.

 

Philosophy

Among the distinctive aspects of Dabashi’s thinking are a philosophical preoccupation with geopolitics and the transaesthetics of emerging art forms that correspond to it. Dabashi’s principle work in which his political and aesthetic philosophy becomes historically anchored is his work on the rise of national cinema. There he contends that the only way out of the paradox of colonial modernity is the creative constitution of the postcolonial subject via a critical conversation with the historical predicament of the colonial subject. Dabashi argues that it is on the aesthetic site that the postcolonial subject must articulate the politics of her emancipation. In this respect, Dabashi’s major theoretical contribution is the collapsing of the binary opposition between the creative and the critical, the true and the beautiful, the poetics and the politics etc. On the colonial site, Dabashi argues in a memorable dialogue with Nietzsche and Heidegger, the Will to Power becomes the will to resist power. (Citation needed)
In an essay on Qur’anic hermeneutics, “In the Absence of the Face” (2000), Dabashi has also taken the Derridian correspondence between the signifier and the signified and expanded it from what he considers its “Christian Christological” context and read it through a Judeo-Islamic frame of reference in which, Dabashi proposes, there is a fundamental difference between a sign and a signifier, a difference that points to a metaphysical system of signification that violently force-feed meaning into otherwise resistant and unruly signs. It is from this radical questioning of the legislated semantics of signs incarcerated as signifiers that Dabashi has subsequently developed a notion of non-Aristotelian mimesis, as best articulated in his essay on Persian Passion Play, "Ta’ziyeh: A Theater of Protest" (2005). Here he proposes that in Persian Passion Play, we witness an instantaneous, non-metaphysical and above all transitory, correspondence between the signifier and the signified and thus the modus operandi of the mimesis is not predicated on a permanent correspondence in any act of representation. There are serious philosophical implications to this particular mode of non-representational representation that Dabashi has extensively examined in his essays on the work of the prominent artist Shirin Neshat. Dabashi’s political dedication to the Palestinian cause, and his work on Palestinian cinema, has an added aesthetic dimension in which he is exploring the crisis of mimesis in national traumas that defy any act of visual, literary, or performative representation.
Dabashi’s primarily feminist concerns are articulated in a series of essays that he has written on contemporary literary, visual and performing arts. There his major philosophical preoccupation is with the emergence of a mode of transaesthetics (“art without border”) that remains politically relevant, socially engaged and above all gender conscious. In his philosophical reflections, he is in continuous conversation with Jean Baudrillard, the distinguished French philosopher, and his notion of “transaesthetics of indifference”. Contrary to Baudrillard, Dabashi argues that art must and continues to make a difference and empower the disenfranchised.
In a critical conversation with Immanuel Kant, the founding father of European philosophical modernity, Dabashi has articulated the range of social and aesthetic parameters now defining the terms of a global reconfiguration of the sublime and the beautiful—in terms radically distanced from their inaugural articulation by Kant. His essays on transaesthetics, where these ideas are articulated, have been published in many languages by major European museums.
So far in his political thought, Dabashi has been concerned with the emerging patterns of global domination and strategies of regional resistance to them. Equally important to Dabashi’s thinking is the global geopolitics of labour and capital migration migration.

 

Film and art

Hamid Dabashi has been principal advisor for many globally recognized artists and filmmakers; most recently he was the chief consultant to Ridley Scott in his making of Kingdom of Heaven[8] (2005, Fox Twentieth Century, Hollywood, USA). Scott defended his film by saying that it was approved and verified by Dabashi, he also said that in his opinion, Dabashi is "an important man in New York".[9]
Dabashi was the chief consultant to Hany Abu-Assad's “Paradise Now” (2005), awarded the Golden Globe for best foreign language film and an Academy Award nominee in the same category, and Shirin Neshat’s “Women without Men” (2006).
Professor Dabashi has also served as jury member on many international art and film festivals [10], most recently the Locarno International Festival in Switzerland. In the context of his commitment to advancing trans-national art and independent world cinema, he is the founder of Dreams of a Nation, a Palestinian Film Project, dedicated to preserving and safeguarding Palestinian Cinema.[1] As a theorist of trans-aesthetics (“art without border”), his articles and essays on the relationship between art and politics have been featured, translated to many languages, and published by museums and cultural institutes in Europe [11]. For his contributions to Iranian cinema, Mohsen Makhmalbaf, the Iranian film-maker called Dabashi "a rare cultural critic".

 

Public commentary and criticism

Professor Dabashi has been a commentator on a number of political issues, often regarding the Middle East, Columbia University, American foreign policy, or a combination of those.

 

Columbia University

In 2004, Professor Dabashi was involved in a dispute at Columbia University between Jewish students and pro-Palestinian professors, which included accusations of antisemitism against the professors.[12] According to the New York Times, Dabashi was mentioned principally because of his published political viewpoints, and that he canceled a class to attend a Palestinian rally.[13] The New York chapter of the American Civil Liberties Union sided with the professors.[14] An ad hoc committee formed by Lee C. Bollinger, Columbia University's president, reported in March 2005 that they could not find any credible allegations of antisemitism, but did criticize the university's grievance procedures, and recommended changes. However, the committee was criticized for failing to examine an article in which Dabashi wrote that Israelis suffer from "a vulgarity of character that is bone-deep and structural to the skeletal vertebrae of its culture."[15]
In 2002, Dabashi sharply criticized Rabbi Charles Sheer (who was the university's Jewish chaplain between 1969 and 2004) after he sharply criticized several professors for cancelling their classes to attend pro-Palestinian rallies. Dabashi wrote in the Columbia Spectator that Rabbi Sheer "has taken upon himself the task of mobilizing and spearheading a crusade of fear and intimidation against members of the Columbia faculty and students who have dared to speak against the slaughter of innocent Palestinians."[16]

 

Views on Israel

Dabashi has described the state of Israel as "a dyslexic Biblical exegesis," "occupied Palestine," "a vicarious avocation," "a dangerous delusion," "a colonial settlement," "a Jewish apartheid state," and "a racist apartheid state"[17] In an interview with AsiaSource in June 2003, Dabashi stated that supporters of Israel "cannot see that Israel over the past 50 years as a colonial state - first with white European colonial settlers, then white American colonial settlers, now white Russian colonial settlers - amounts to nothing more than a military base for the rising predatory empire of the United States. Israel has no privilege greater or less than Pakistan or Kuwait or Saudi Arabia. These are all military bases but some of them, like Israel, are like the hardware of the American imperial imagination."[18]
In an interview with the Electronic Intifada in September 2002, Dabashi referred to the pro-Israel lobby as "Gestapo apparatchiks" and that "The so-called "pro-Israeli lobby" is an integral component of the imperial designs of the Bush administration for savage and predatory globalization." He also criticized "fanatic zealots from Brooklyn" who have settled on Palestinian lands.[19] Dabashi has also harshly criticized the New York Times for what he describes as a bias towards Israel, stating that he paper is "the single most nauseating propaganda paper on planet."[20]
In September 2004, Dabashi sharply criticized Israel in the Egyptian newspaper Al-Ahram, writing that:
What they call "Israel" is no mere military state. A subsumed militarism, a systemic mendacity with an ingrained violence constitutional to the very fusion of its fabric, has penetrated the deepest corners of what these people have to call their "soul."... Half a century of systematic maiming and murdering of another people has left its deep marks on the faces of these people, the way they talk, the way they walk, the way they handle objects, the way they greet each other, the way they look at the world. There is an endemic prevarication to this machinery, a vulgarity of character that is bone-deep and structural to the skeletal vertebrae of its culture. [21]
Responding to Dabashi’s Al-Ahram essay, Columbia University President Lee Bollinger said, “I want to completely disassociate myself from those ideas. They’re outrageous things to say, in my view.”[22] Jonathan Rosenblum, director of Jewish Media Resources, later wrote that "Dabashi apparently subscribes to Lamarkian genetics [that an organism can pass on characteristics that it acquired during its lifetime to its offspring]. Not only have the alleged actions of Israeli Jews effected changes in their very bone structure, but those changes are transmitted to subsequent generations. Dabashi’s depiction of the debased Jewish physiognomy is racism pure and simple."[23] In The Bulletin, Herb Denenberg wrote that Dabashi's article "is not borderline racism. It’s as gross and obvious as racism can get."[24]
In a sworn statement submitted to the US Commission on Civil Rights, Dabashi stated that he has not expressed, nor ever harbored, any anti-Semitic sentiments and that the 2004 Al-Ahram essay was being misconstrued.[25] He has also criticized pro-Israel groups in the United States, saying that the "pro-Israeli Zionist lobby in the US banked and invested heavily in infiltrating, buying, and paying for all the major and minor corridors of power."[26] In the same article, Dabashi endorsed cultural and academic boycotts of Israel.[26]
In a letter to the Columbia Spectator, Dabashi wrote that the above passage was "not a racial characterization of a people, but a critical reflection on the body politics of state militarism" and the effects that it has on human beings. Dabashi also apologized for "any hurt that I may have inadvertently caused" due to the interpretation of the passage.[27]

 

Victor Luria

In September 2004, Victor Luria, a Ph.D. student who worked in a Columbia genetics lab and who served in the Israeli military in 1998, sent an email to Dabashi sharply criticizing him for an article he wrote in Al-Ahram in which wrote that black soldiers in Israel are "mesmerized pigeons now under the spell of a cobra." Luria wrote that during his service in the Israeli military, Black soldiers were always treated equally.[21][28] Dabashi forwarded the email to several top Columbia officials, including Columbia's provost Alan Brinkley, claiming that Luria had engaged in "conduct unbecoming of a student of Columbia University." Dabashi also stated that he felt physically threatened by Luria, and asked for campus security to be notified "to protect my person from a potential attack by a militant slanderer," although he added that he would not contact the police "for the time being."[28][29] Brinkley subsequently told Dabashi that he was overreacting, that there was nothing threatening about Luria's email and that he would not notify campus security.[28] In an interview with The New York Sun, Luria defended his email, stating that "As a member of the university, I have the right to tell him he's wrong," and accused Dabashi of trying to "silence" him,[28] and criticized him in an article in the Columbia Daily Spectator. Dabashi declined any further comment on the incident.[30]

 

Criticism of the movie "300"

Dabashi criticized the film 300, the 2007 movie which depicts the of Battle of Thermopylae in 480 BC of 300 Spartans against the Persian Empire. Dabashi stated that the director Zack Snyder is "fearful of all the racialised minorities in and out of the United States—Jews, Muslims, Asians, Africans, Latinos—gathering storm around his white-washed racism." Dabashi also stated "That monstrosity that Snyder pictures marching towards Thermopylae is the American empire -- and that band of brothers that stood up to that monstrosity are those resisting this empire: they are the Iraqi resistance, the Palestinians, Hizbullah."[31]

 

Criticism of Lee Bollinger's Comments on Ahmadinejad and Allegations of White Supremacy

Following Columbia University President Lee Bollinger's statements on Iranian President Mahmoud Ahmadinejad during Ahmadinejad's visit to Columbia in September 2007 (in which Bollinger stated that the Iranian President was a "petty and cruel dictator" who lacked the "intellectual courage" to offer real answers on denying the Holocaust) Dabashi wrote that Bollinger's statements were "the most ridiculous clichés of the neocon propaganda machinery, wrapped in the missionary position of a white racist supremacist carrying the heavy burden of civilizing the world." Dabashi further stated that Bollinger's comments were "propaganda warfare … waged by the self-proclaimed moral authority of the United States" and that "Only Lee Bollinger's mind-numbing racism when introducing Ahmadinejad could have made the demagogue look like the innocent bystander in a self-promotional circus." In addition, Dabashi wrote that when Bollinger made these comments, "Nothing short of the devil incarnate, the Christian Fundamentalist in Bollinger thought, was sitting in front of him" and that Bollinger's "shamelessly racist" comments were "replete with racism."[32][33]
Judith Jackson, a professor of epidemiology at Columbia who is the co-coordinator of Scholars for Peace in the Middle East, criticized Dabashi for his remarks, stating that Dabashi's article was "sheer demagoguery" and that "attributing President Bollinger's remarks or behavior to racism is absurd."[32]

 

Criticism of the U.S. foreign policy

Dabashi has described the United States as "the most devastating military machinery in human history, which in turn generates and sustains other militant monstrosities like Ariel Sharon, Saddam Hussein, Osama Bin Laden, Mullah Omar, and Yasser Arafat."[19] Dabashi has also stated that "American imperialism... is written into the DNA of this country's political culture"[17] In a 2006 essay, Dabashi referred to the World Trade Center towers (which were destroyed by the attacks of September 11, 2001) as "two totem poles of U.S. empire in New York.".[34]
Dabashi has also sharply criticized Iranians living in the United States who support a US policy of regime change in Iran. In August 2008, Dabashi wrote that:
"A band of useless expatriate Iranians are now swarming Washington D.C. hotel lobbies and the White House and State Department offices, seeking a pathetic role and a lucrative salary for regime change in Iran, doing nothing but wasting our tax money, while registering their ignoble names in the annals of a maligned nation. History is now recording their shameful names and will deal with them in proper time -- Abbas Milani, Mohsen Sazegara, Amir Taheri, Azar Nafisi, Ramin Ahmadi, Roya Hakakian, and an ilk of reprehensible names next to them."[20]

 

Reading Lolita in Iran and Azar Nafisi

Main article: Reading Lolita in Tehran
In 2006, Dabashi sharply criticized Azar Nafisi for her book Reading Lolita in Tehran, stating that "By seeking to recycle a kaffeeklatsch version of English literature as the ideological foregrounding of American empire, Reading Lolita in Tehran is reminiscent of the most pestiferous colonial projects" and accusing her of being a "native informer and colonial agent."[34] In an interview with Z Magazine, Dabashi compared Nafisi to former American soldier Lynndie England, who was convicted of abusing Iraqi prisoners at Abu Ghraib."[35][36]
Nafisi responded to Dabashi's criticism by stating that she is not, as Dabashi claims, a neoconservative, that she opposed the Iraq war, and that she is more interested in literature than in politics. In an interview, Nafisi stated that she's never argued for an attack on Iran and that democracy, when it comes, should come from the Iranian people (and not from US military or political intervention). She added that while she is willing to engage in "serious argument...Debate that is polarized isn't worth my time." She stated that she did not respond directly to Dabashi because "You don't want to debase yourself and start calling names."[35]

[edit] Views on Barack Obama and John McCain

During the 2008 Presidential election, Dabashi criticized democratic presidential nominee Barack Obama for "falling right into the oldest trap that the American Zionist cabal has in its bag of tricks" and criticized him for giving "Jerusalem to a band of white European colonial settlers," arguing instead that "Jerusalem belongs to Palestinians." Dabashi concluded by writing that Obama's pro-Israel stance "spells out the particulars of his own moral depravity and political cowardice." However, Dabashi stated the Obama was preferable to Republican Candidate John McCain because "even if [Obama] has sold his soul, ... he used to have one. That is not the case with McCain."[17]

 

Selected bibliography

 

Islamic and Iranian studies

Islamic Liberation Theology Resisting the Empire By Hamid Dabashi
  • 2008 Islamic Liberation Theology; Resisting the Empire. Routledge
  • 2007 Iran: A People Interrupted. New York, New Press. [2]
  • 2005 Theology of Discontent: The Ideological Foundations of the Islamic Revolution in Iran. (Second Edition) with a New Introduction. New York, New York University Press (1993). New Edition, New Brunswick, NJ, Transaction Publishers.[3].
  • 2005 "Ignaz Goldziher and the Question Concerning Orientalism,” as an Introduction to a new Edition of Ignaz Goldziher’s Muslim Studies. New Brunswick, NJ, Transaction Publishers. [4]
  • 2000 “The End of Islamic Ideology,” Social Research. Volume 67, Number 2, Summer 2000. pp. 475–518. [5]
  • 1999 Staging a Revolution: The Art of Persuasion in the Islamic Republic of Iran. (With Peter Chelkowski). London, Edward Booth-Clibborn Editions.
  • 1993 "Historical Conditions of Persian Sufism during the Seljuk Period." In Leonard Lewisohn (ed.), Classical Persian Sufism: From Its Origins to Rumi. London and New York, Khaniqahi Nimatallahi Publishers.
  • 1992 Authority in Islam: From the Rise of Muhammad to the Establishment of the Umayyads. Second Edition. New Brunswick, NJ & London, Transaction Books. Winner of the 1990 Association of American Publishers Award in the category of religion and philosophy.
  • 1989 Expectation of the Millennium: Shi’ism in History. With S.H. Nasr and S.V.R. Nasr. New York, State University of New York Press.
  • 1989 "By What Authority? —The Formation of Khomeini's Revolutionary Discourse, 1964-1977." Social Compass, vol. 36, no. 4, December 1989.
  • 1988 Shi’ism: Doctrines, Thought, and Spirituality. With S.H. Nasr, and S.V.R. Nasr. New York, State University of New York Press.
  • 1986 "Symbiosis of Religious and Political Authorities in Islam." In Thomas Robbins and Roland Robertson (eds.), Church-State Relations: Tensions and Transitions. New Brunswick, NJ, and London, Transaction Books.
  • 1986 "The Sufi Doctrine of 'The Perfect Man' and a View of the Hierarchical Structure of the Islamic Culture." Islamic Quarterly, vol. 30, no. 2, Second Quarter, 1986.
  • 1989 "Modern Shi’i Thought". The Oxford Encyclopedia of the Modem Islamic World.

 

Islamic philosophy

  • 1999 Truth and Narrative: The Untimely Thoughts of Ayn al-Qudat al-Hamadhani. London, Curzon Press.
  • 1996 "The Philosopher/Vizier: Khwajah Nasir al-Din al-Tusi and His Isma’ili Connection." In Farhad Daftari (ed.), Studies in Isma’ili History and Doctrines. Cambridge, Cambridge University Press, 1996.
  • 1994 "Khwajah Nasir al-Din al-Tusi: The Philosopher/Vizier." In Oliver Leaman (ed.), A History of Islamic Philosophy. London, Routledge.
  • 1994 "Mir Damad and the School of Isfahan.” In Oliver Leaman (ed.), A History of Islamic Philosophy. London, Routledge.
  • 1994 "Ayn al-Qudat: That Individual." In Oliver Leaman (ed.), A History of Islamic Philosophy. London, Routledge.
  • 1990 "Danish-namah-yi AIa'i”. Encyclopædia Iranica.
  • 1990 "Mir Damad". The Routledge Encyclopedia of Philosophy.

 

Visual, performing arts and aesthetics

  • 2005 “Artists without Borders: On Contemporary Iranian Art” in Octavio Zaya (Ed), Contemporary Iranian Artists: Since the Revolution (San Sebastian, Spain: Museum of Contemporary Art, 2005). In English, Spanish, and Catalan.
  • 2005 “Shirin Neshat: Transcending the Boundaries of an Imaginative Geography” in Octavio Zaya (Ed), The Last Word. San Sebastian, Spain, Museum of Modern Art. In English and Spanish.
  • 2005 “Women without Headaches: On Shirin Neshat’s ‘Women without Men.’” Berlin, Germany, Hamburger Bahnhof, Museum für Gegenwart. In English and German.
  • 2005 “Ta’ziyeh: Theater of Protest,” in The Drama Review (TDR). [6]
  • 2002 “Bordercrossings: Shirin Neshat’s Body of Evidence,” Catalogue of Castello di Rivoli Retrospective on Shirin Neshat. Turin, Italy. January 2002.
  • 2000 “In the Absence of the Face,” Social Research, Volume 67, Number 1. Spring 2000. pp. 127–185. [7]
  • 1993 Parviz Sayyad's Theater of Diaspora. Costa Mesa, CA, Mazda.

 

World cinema

  • 2008 Makhmalbaf at Large: The Making of a Rebel Filmmaker. London, I. B. Tauris. [8]
  • 2006 Dreams of a Nation: On Palestinian Cinema]. Edited, with an Introduction. London and New York, Verso. [9]
  • 2006 Masters and Masterpieces of Iranian Cinema. Washington DC, Mage. [10]
  • 2004 Yami Karano Kobo] (The Light Arisen from the Darkness: On Mohsen Makhmalbaf) —in Japanese, Tokyo. [11]
  • 2002 “Dead Certainties: Makhmalbaf’s Early Cinema,” in Richard Tapper (Eds), Studies in Iranian Cinema. London, I.B. Tauris.
  • 2001 Close up: Iranian Cinema, Past, Present, Future. London and New York, Verso, 2001. [Translated into Arabic, Japanese, Spanish, and Turkish].
  • 1999 “Mohsen Makhmalbaf’s Moment of Innocence,” in Rose Issa and Sheila Whitaker (Eds), Life and Art: The New Iranian Cinema. London, The British Film Institute, 1999. pp. 115–128.

 

Persian and comparative literature

  • 2007 The Adventures of Amir Hamza. Introduction. Random House Modern Library. [12].
  • 2003 "Nima Yushij and Constitution of a National subject," Oriente Moderno, Volume xxii (lxxxiii), 2003.
  • 1994 "Of Poetics, Politics and Ethics: The Legacy of Parvin E’tesami. In Heshmat Moayyad (ed.), Once a Dewdrop Accosted a Rose: Essays on the Poetry of Parvin E’tesami. Costa Mesa, CA: Mazda Publishers.
  • 1988 "Forough Farrokhzad and the Formative Forces of Iranian Culture." In Michael C. Hillmann (ed.), Forough Farrokhzad: A Quarter Century Later. Literature East and West.
  • 1985 "The Poetics of the Politics: Commitment in Modern Persian Literature." Iranian Studies, Special Issue, The Sociology of the Iranian Writer, ed. by Michael C. Hillmann, vol. 18, nos. 2-4, Spring-Autumn, 1985.
  • Year? "Persian Literature" for The Oxford Encyclopedia of the Modem Islamic World.

 

Postcolonial theory

  • 2008 Islamic Liberation Theology: Resisting the Empire. New York, Routledge. [13]
  • 2001 “For the Last Time: Civilizations,” International Sociology. September 2001. Volume 16 (3): 361-368. [14]
  • 2001 “No soy subalternista,” in Ileana Rodriguez (Ed), Convergencia de Tiempos: Estudios subalternos / contextos latinoamericanos estado, cultura, subalternidad. Atlanta, GA: Editions Rodopi b.v. 2001. pp. 49–59.

[edit] References

  1. ^ a b Hamid Dabashi official site
  2. ^ Hamid Dabashi's Official Web Site
  3. ^ Iran: A People Interrupted
  4. ^ Hamid Dabashi's Official Web Site
  5. ^ Hamid Dabashi (2006). Theology of Discontent: The Ideological Foundation of the Islamic Revolution. Transaction Publishers. ISBN 1412805163. http://books.google.com/books?vid=ISBN1412805163&id=sTFdNNQP4ewC&pg=PR9&lpg=PP1&dq=dabashi&sig=xgqVb9Fj8S7GReyOKMafuuCuAbI. 
  6. ^ For the Last Time: Civilizations - Dabashi 16 (3): 361 - International Sociology
  7. ^ The End of Islamic Ideology (2000)
  8. ^ "Interviews: Kingdom of Heaven Scholars". Christianity Today. Archived from the original on 2008-02-19. http://web.archive.org/web/20080219211329/http://www.christianitytoday.com/movies/interviews/KOHhistorians.html. Retrieved 2008-02-25. 
  9. ^ "Film-maker defends Crusades epic". BBC News. April 28, 2005. http://news.bbc.co.uk/1/hi/entertainment/film/4492625.stm. Retrieved 2008-02-25. 
  10. ^ "Locarno International Film Festival". IMDB. http://www.imdb.com/Sections/Awards/Locarno_International_Film_Festival/2004. 
  11. ^ Fundació Antoni Tàpies
  12. ^ Columbia University's Own Middle East War
  13. ^ Kleinfield, N. R. (January 18, 2005). "Mideast Tensions Are Getting Personal on Campus at Columbia". The New York Times. http://www.nytimes.com/2005/01/18/education/18columbia.html?pagewanted=2. Retrieved 2008-02-27. 
  14. ^ "Civil Liberties Official Defends Columbia Professors - December 28, 2004". The New York Sun. http://www.nysun.com/article/6826. Retrieved 2008-02-27. 
  15. ^ "Faculty Committee Largely Clears Scholars - March 31, 2005 -". The New York Sun. http://www.nysun.com/article/11414. Retrieved 2008-02-27. 
  16. ^ "Faculty Committee Largely Clears Scholars - March 31, 2005 -". The New York Sun. http://www.nysun.com/article/11414. Retrieved 2008-02-27. 
  17. ^ a b c Obama's Palestinian problem by Hamid Dabashi, Al-Ahram Weekly, 26 June - 2 July 2008, Issue No. 903.
  18. ^ Nermeen Shaikh (June 12, 2003). "AsiaSource Special Report - Interview with Hamid Dabashi". Asia Source. http://www.asiasoc.org/news/special_reports/dabashi.cfm. 
  19. ^ a b Campus Watch: Interview with Prof. Hamid Dabashi, The Electronic Intifada, September 30, 2002 (retrieved on November 8, 2008).
  20. ^ a b How Do We Sleep While Beirut Is Burning? by Hamid Dabashi, OhmyNews, August 9, 2006.(retrieved on November 8, 2008).
  21. ^ a b Hamid Dabashi (September 23–29, 2004). "For a Fistful of Dust: A Passage to Palestine". Al-Ahram Weekly. http://weekly.ahram.org.eg/2004/709/cu12.htm. 
  22. ^ Columbia’s Own Middle East War, Jennifer Senior, Jan. 10, 2005, New York Magazine, [1]
  23. ^ Double standards by Jonathan Rosenblum, Jewish Media Resources, March 18, 2005.
  24. ^ Columbia Has Come To Stand For Terrorism, Genocide By Herb Denenberg, The Bulletin, January 20, 2009.
  25. ^ US Commission on Civil Rights - Campus Anti-Semitism, Briefing Report, July 2006.
  26. ^ a b The Moral and Military Meltdown of Israel by Hamid Dabashi, The Palestine Chronicle, January 12, 2009.
  27. ^ Dabashi Explains Comments on Militarism of Israel by Hamid Dabashi, Columbia Spectator, January 27, 2005.
  28. ^ a b c d Professor Fearful of Attack, By Jacob Gershman, New York Sun, November 22, 2004 (retrieved on December 2, 2008).
  29. ^ Columbia University's Hysterical Professor by Daniel Pipes, Frontpagemag, December 1, 2004.
  30. ^ Student Intimidation Here and Now by Victor Luria, Columbia Daily Spectator, January 26, 2005 (reprinted on Campus Watch) (retrieved on December 15, 2009).
  31. ^ Hamid Dabashi (August 2–8, 2007). "The '300' stroke". Al-Ahram Weekly. http://weekly.ahram.org.eg/2007/856/cu1.htm. 
  32. ^ a b .Annie Karni (October 15, 2007). "Columbia Professor Calls Bollinger White Supremacist". New York Sun. http://www2.nysun.com/new-york/columbia-professor-calls-bollinger-white/. 
  33. ^ Of banality and burden by Hamid Dabashi, Al-Ahram Weekly, October 11–17, 2007, Issue No. 866. (retrieved on November 8, 2008).
  34. ^ a b Hamid Dabashi (06-01-2006). "Native informers and the making of the American empire". Al-Ahram, # 797. http://weekly.ahram.org.eg/2006/797/special.htm. Retrieved 09-01-2008. 
  35. ^ a b Book clubbed by Christopher Shea, The Boston Globe, October 29, 2006 (retrieved on October 21, 2009).
  36. ^ Reading Lolita at Columbia by Robert Fulford, National Post, November 6, 2006 (retrieved on October 21, 2009).



Source: http://en.wikipedia.org/wiki/Hamid_Dabashi
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