ARAB MIND RAPHAEL PATAI PDF

Any event that is outside routine everyday occurrence can trigger such a loss of control Once aroused, African hostility will vent itself indiscriminately on all outsiders. You would probably imagine them to be the musings of some 19th century colonialist. The book is not actually about Africans. Instead, it takes some of the hoariest old prejudices about black people and applies them to Arabs. Replace the word "African" in the quotations above with the word "Arab", and you have them as they appear in the book.

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Jun 13, Charles J rated it it was amazing Looking at other reviews of The Arab Mind, it appears readers divide into two camps. The first group, for whom ideology matters more than reality, hate this book. The second group, largely military, for whom their lives depend on an accurate perception of reality, love this book. This divergence alone suggests the book is worth reading. The Arab Mind was once an obscure book by an obscure man.

Its rise to semi-prominence began in , when during the Iraq War the American military, desperately short of soldiers who knew anything about Arab culture, but desperately needing to insert thousands of soldiers into that culture, began informally distributing the book to officers.

To all accounts, the book was extremely useful to those officers. However, the book also came in for a great deal of criticism, led by agitprop artist Seymour Hersh, because it is not politically correct. It dispassionately analyzes Arab culture, and offers a clear roadmap for interacting with that culture.

But it also recognizes that Arab culture is very different from American and Western culture, and in some ways inferior. This dispassionate analysis does not serve the ends of the social justice warrior crowd, so they cry racism. The irony of all this is that Patai actually is very sympathetic to Arabs. He likes Arabs and Arab culture. He lived for decades in Jerusalem pre-Israel. And, in fact, his conclusions about Arab culture he last updated the book in , shortly before he died, though it was first published in are generally quite optimistic about the future of Arabs and Arab culture.

If you actually read his book, you see that Patai is far from anti-Arab. But you have to read the book. The critics never have any specifics—they object to the very idea that Arab culture could be perceived as anything but wonderful in all regards. No need to read any books or address any arguments! More time to join the latest howling low-information Twitter mob! He emphasize that this involves generalizations of qualities that contain many variations among individuals.

So the criticisms are misplaced. Patai writing in was merely interested in objectivity; Nydell in propaganda. But the facts they offer the reader are close to identical. Patai and Nydell also address improvidence, predestination, the tendency to substitute words for action, violence of words, control of temper, etc. Patai also addresses what to Westerners are obscure points like what is apparently a very large and very important cultural difference between Arabs from the north and south of the Arabian peninsula, so-called dual descent, either Qays or Yaman.

Another important point to make when reading and analyzing Patai is that he focuses relatively little on Islam. Nowadays, Islam gets all the ink in the West, for obvious reasons. Yet, with one exception, none of them is part of the ethical system of the Koran; and conversely again with the same exception , none of the ethical teachings of the Koran have developed into a dominant feature in the actual Arab ethics of virtue.

He is not remotely obsessed with Arab sexual behavior, contrary to occasional criticisms, but he does discuss it, as he should. Occasionally the book shows its age, though generally its analysis is timeless. But then, Patai, as I say, was very positive about the Arab future, in a way that has not been borne out in the past three decades. Contrary to his hopes, though, Arab unity has declined greatly, with the fragmentation of nation-states brought by the Arab Spring, and the rise of crypto-Kharijites like ISIS.

One point about the Kindle version—it literally makes the frequent Arabic phrases that Patai uses unreadable. Weird symbols like apples are substituted for Arabic characters. We, and our government officials, soldiers, businesspeople and diplomats, do ourselves no favors by deliberately blinding ourselves to reality, both its ugly and its pretty faces.

Ignoring reality is the luxury of an opulent society. A short-lived luxury, usually, if history is any guide.

ISO 3183-3 PDF

Inside The Arab Mind

Education[ edit ] Raphael Patai studied at rabbinical seminaries in and at the University of Budapest and the University of Breslau , from which he received a doctorate in Semitic languages and Oriental history. He moved to Palestine in , where his parents joined him in , after he received the first doctorate awarded by the Hebrew University of Jerusalem, in He returned briefly to Budapest, where he completed his ordination at the Budapest Rabbinical Seminary. Career[ edit ] During the late s and early s Patai taught at the Hebrew University and served as the secretary of the Haifa Technion. He founded the Palestine Institute of Folklore and Ethnology in , serving as its director of research for four years. Patai settled in the United States , becoming a naturalized citizen in

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