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Popular Culture and Mediatic Islamophobias: A Decolonial Reading of Exodus and Bharat Eik Khoj

This paper seeks to evaluate the claims of two very influential movements, Zionism and Hindutva, in the context of Palestine and Kashmir. An objective understanding of the world’s geopolitics allows us to understand the implications of films like Exodus (1960) and programs like Bharat Ek Khoj (1988), which have played a pivotal role in shaping our view of recent history. These two celluloid depictions serve as primary sources for study in this research, whereas other mediatic depictions serve as secondary sources. Building an argument about the growing exploitation of the native populations of these two regions, this work attempts to theorize about the Zionist and Hindutva apologia in contemporary times as an “implonialism”: a phenomenon comprising elements of colonialism, imperialism, despotism, and fascism. I further argue that these chronicles, manifested in the politics of film and narrative media, are post-truths that need to be investigated to understand the implicit Islamophobia in these mediatic encounters and, in so doing, to decolonize our minds. Therefore, engaging with Andrew Shryock’s theorizing in his edited book Islamophobia/Islamophilia: Beyond the Politics of Enemy and Friend (2010) and John L. Esposito and Ibrahim Kalın’s edited book, Islamophobia: The Challenge of Pluralism in the 21st Century (2011), this research is a decolonial reading of Zionist and Hindutva apologia that exhibit Islamophobic/Islamophilic implonialism.

Popular Culture and Mediatic Islamophobias A Decolonial Reading of Exodus
 

 

 

 

For the great enemy of truth is very often not the lie—deliberate, contrived, and dishonest—but the myth—persistent, persuasive, and unrealistic. Too often we hold fast to the clichés of our forebears. We subject all facts to a prefabricated set of interpretations. We enjoy the comfort of opinion without the discomfort of thought.1

 

Introduction

 

Popular literature, film, and media have a tremendous impact on readers and viewers of all ages and all walks of life. This influence is quite pervasive in political echelons as it may command policy decisions. For instance, in the US, President Ronald Regan was an admirer of Tom Clancy, an American novelist, who was invited to lecture to the Pentagon, CIA, and White House staff. President Bill Clinton, in his 1992 election campaign, spoke of his admiration for Walter Mosley’s novels.2 Similarly, British Prime Minster Stanley Baldwin was an avid reader of the works of John Buchan, while President John F. Kennedy was one of Ian Fleming’s faithful readers. The validation sought in the fictional works by some politicians, presidents, and leaders shows how popular fiction can be put to effective use by harnessing general thought patterns en masse.

At the same time, many works may be cited as references for exhibiting different degrees of Islamophobia. Novels like At Risk (2004) by the former head of MI5 Stella Rimington, and Congressman Peter T. King’s novel Vale of Tears (2004) on Muslim terrorism stand as recent examples.3 It may, therefore, be deduced that art, literature, and popular media have far more influence than we realiz

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