I recently had the opportunity to interview Professor Muhsin Al-Musawi, a professor of classical and modern Arabic literature, comparative and cultural studies at Columbia University. Professor Al-Musawi has written many books, and his research focuses on cross-cultural connections in published writings and more. His bio reads:
“Muhsin al-Musawi is professor of classical and modern Arabic literature, comparative and cultural studies at Columbia University. A renowned scholar and literary critic, his teaching and research interests span several periods and genres. Professor al-Musawi is the author of thirty-nine books (including 6 novels) and over sixty scholarly articles. His books include: Scheherazade in England (1981); The Society of the Thousand and One Nights (2000); The Islamic Context of the Thousand and One Nights (2009),Anglo-Orient (2000); The Postcolonial Arabic Novel: Debating Ambivalence (2003); Arabic Poetry: Trajectories of Modernity and Tradition (2006); Reading Iraq: Culture and Power in Conflict(2006); Islam on the Street: Religion in Arabic Literature (Rowman &Littlefield, 2009), selected as a Choice Outstanding Academic Title for 2010; The Medieval Islamic Republic of Letters: Arabic Knowledge Construction (University of Notre Dame Press, 2015); Arabic Disclosures: The Postcolonial Autobiographical Atlas (University of Notre Dame Press, 2022); The Arabian Nights in Contemporary World Cultures (Cambridge University Press, 2021).His edited volumes include Arabic Literary Thresholds: Sites of Rhetorical Turn in Contemporary Scholarship (Brill, 2009); Arabic Literature for the Classroom (Routledge, 2017). He also wrote the Introduction and Notes to the Barnes & Noble Classics Edition of The Arabian Nights (2007). Professor al-Musawi is the editor of the Journal of Arabic Literature, the foremost academic journal in the field of Arabic literature. He has also served as academic consultant for numerous academic institutions in the US and abroad. Professor al-Musawi is the recipient of numerous awards and honors, including the highly prestigious 2002 Owais Award in Literary Criticism, the 2018 Kuwait Prize in Arabic Language and Literature , King Faisal Prize in Arabic Literature in English, Jan.2022; and Sheikh Zayed Book Award, May 2022.” (bio and photo from Columbia University Directory)
Below are the questions I asked Professor Al-Musawi, followed by the responses and valuable insights shared by him!
Questions:
Could you talk about how you personally got involved in Middle Eastern, South Asian, and African Studies? What interests you about this field?
What were your motivations for writing “Arabic Disclosures: The Postcolonial Autobiographical Atlas”?
Your book “The Islamic Context of the Thousand and One Nights” examines Islamic heritage and a text in Arabic literature. How do you think works like this resonate with global audiences, particularly in culturally distinct regions like South Asia?
Since you have written 39 books, how do you see them working in conjunction with each other as well as your separate research?
In your work as the editor of the Journal of Arabic Literature, what significant trends have you observed in Arabic literary scholarship, and how do you see its interaction with global literary studies, including South Asia?
The works you examine often explore themes including identity, conflict, and globalization. How do you see these themes intersecting with the literary traditions of other regions, such as the West or South Asia? Also, do you notice any prominent differences and themes in your studies of modern vs. classical Arabic literature?
What has been the biggest challenge/obstacle you’ve faced when researching?
What are your goals for how you hope to see your research develop, specifically within the next few months?
Looking ahead, what areas of Arabic literature and cultural studies do you think are most in need of further exploration, and what advice would you give to students interested in pursuing interdisciplinary research in this field?
Do you have blogs, podcasts, or books that you recommend students explore?
Response:
When I began working on knowledge, particularly knowledge construction, I focused on specific texts and found that many of them were written by people across three continents. This is not just about European contacts but also connections within Asia, Africa, and Latin America. These exchanges are crucial and central to any discussion on the subject. First and foremost, it shows that knowledge is not geographically limited; it transcends borders, barriers, or any kind of geographical constraint. This idea resonates with what Edward Said called “traveling theory” and aligns with the theme of knowledge construction, especially in my book The Medieval Islamic Republic of Letters.
The subtitle of my book, Arabic Knowledge Construction, examines why certain texts were widely read across Asia, Africa, and beyond, and why they were commented on in other works. I cite many of these texts and highlight how people from diverse regions responded to them. This demonstrates how knowledge has always moved, and contrary to the prevailing belief that only our contemporary age is characterized by the movement of knowledge, the medieval Islamic period (from the 12th to the 18th century) was equally active in this regard. They didn’t have the internet, but they found other ways to communicate and exchange ideas. This reflects the adaptability and ingenuity of the human mind in different historical periods.
In my other works, such as the one on Arabic Postcolonial Autobiography, I explore how autobiographers—whether ancient or modern—view themselves as leaders of thought or society. Autobiographers often believe they have valuable experiences to share, which is why they write. The European-centric view of autobiography, which emphasizes individuality, has been critiqued as a limited perspective. It often excludes non-European traditions, claiming that only European cultures exhibit a sense of individuality. This line of thought is flawed, as even figures like Saint Augustine—widely considered the father of European autobiography—was born in present-day Algeria, North Africa.
Autobiography, in this Eurocentric tradition, is seen as central to the development of civilizations. However, this view overlooks the rich autobiographical traditions found across the world. In my book, I argue that this narrow, Eurocentric articulation is a misreading of history, as it fails to account for the autobiographical works from other cultures.
In my research, I have analyzed numerous autobiographies to see how individuals present themselves as leaders of thought, attempting to educate future generations through their life experiences. They often write in the later stages of their lives, hoping to leave a legacy for future generations. These writings are seen as important contributions to society's education and emphasize the role of the writer in shaping cultural and intellectual life.
I have also written extensively on The Arabian Nights (One Thousand and One Nights), which is a recurring subject in my academic work. Some might ask why, after starting my doctoral studies in Comparative Literature, I returned to this topic. The answer lies in the immense popularity of The Arabian Nights in Europe, particularly in the 18th century. The manuscript was collected from Syria, translated into French by Antoine Galland, and became incredibly influential in Europe. What makes this so significant is that The Arabian Nights introduced a radically new narrative style to Europe. At the time, European narratives were often limited, with tightly constructed plots and predictable characters. In contrast, The Arabian Nights presented a world filled with a vast array of characters and situations, challenging the European understanding of storytelling.
This book became so popular that almost every writer in Europe, from philosophers to poets, referenced it. The Arabian Nights was so familiar to European intellectuals that it became a shared cultural knowledge. In my book The Islamic Context of the 1001 Nights (published by Columbia University Press), I explore this phenomenon further. My research shows how The Arabian Nights had a profound impact on European intellectuals and contributed to a significant shift in narrative structure.
In the 20th century, the focus on The Arabian Nights shifted. The emphasis was no longer on its narrative style or the richness of its culture, but on its characters, cities, and religious elements. Artists and painters, influenced by the tales, began creating visual representations of scenes from the book, further cementing its cultural impact.
However, my work on The Arabian Nights also looks at the culture itself. The stories are not just about the characters; they offer insight into the broader culture in which they were told. Islam is portrayed as a cultural force rather than simply as a theological one. The storytellers are less concerned with religious doctrines and more with how people live, interact, and produce knowledge and material culture. This is the focus of my book—to examine how The Arabian Nights reflects the culture of the time, beyond the religious or theological implications.
My more recent work has explored the global circulation of The Arabian Nights, particularly how it has moved across Asia and Latin America, in addition to its European reception. This broader perspective helps us understand how the work resonated with diverse cultures, proving its capacity to converse with a variety of intellectual traditions.
In my other books, like those on the postcolonial Arabic novel, I aim to introduce readers to new ways of understanding cultures, particularly through a more nuanced reading that goes beyond traditional orientalist frameworks. Traditional orientalist approaches often portrayed Eastern societies as foreign, exotic, and in need of explanation. In contrast, I aim to show how Arabic culture can be seen in conversation with other cultures, not as something alien but as an integral part of the broader cultural dialogue.
This approach is important for students today. In the classroom, we aim to train students to communicate, understand, and argue effectively, while also equipping them with the knowledge to engage with multiple cultures. This kind of education is crucial for combating the narrow, often distorted representations of other cultures propagated by the media. The media, which is largely controlled by corporate interests, often limits the scope of knowledge and understanding. As students and future scholars, it’s vital to understand the limitations of media representations and to seek deeper, more meaningful engagement with the world.
Ultimately, knowledge should not be confined to the limited worldview that has often been shaped by Western media and politics. For students, the goal should be to become acquainted with other cultures and to foster a more global perspective—one that allows for communication and collaboration across cultural boundaries. This kind of education opens the doors to greater understanding, and ultimately, to a more peaceful and productive global society.
In general, when we talk about global cultural exchanges, South Asia plays a significant role. The movement of knowledge and literature across the globe often creates a kind of “global” culture—though it’s important to recognize that this “global” culture is shaped by various forces, including media and corporate capital. The reception of works like The Arabian Nights in South Asia has contributed to a broader understanding of these texts, but at the same time, the way they are presented can be influenced by the dominant narratives in the media. There’s a lot of potential for cross-cultural dialogue, but the limitations imposed by economic and political structures cannot be ignored.
Overall, looking at multiple cultures is essential for communication and understanding.