The face of Islam currently visible to the West bears the features
of orthodoxy, fundamentalism, the so-called "new anti-Semitism,"
and political terrorism. Images of inter-ethnic bloodshed in Iraq,
bellicose Iranian posturing, Al-Qaeda training camps, and zealot
suicide bombers are the basic grammar of such perception. While not
entirely untrue, this portrayal of Islam also emanates from the
'villain hunger' of the West, a hunger that has increased since the
fall of the USSR. The false equation of 'Muslim' with 'Arab' has
also created stereotypes and ambiguities. The fact is that most
Muslims of the world are not Arab and many Arabs are not Muslims.
Indeed the people, culture, traditions, and even religious
practices of Islam are highly varied and complex. Its belief
systems range from the austere Wahabbi rigidity to lyrical Sufi
mysticism. Its cultural fabric includes the dark spots of
suppression of women on the one hand and breathtakingly beautiful
fibers of calligraphy, architecture, rug weaving, and romantic
poetry on the other hand. Attempting to advance knowledge about
Islam and to create the possibility of a dialogue between Islam and
psychoanalysis, The Crescent and the Couch brings together a
distinguished panel of Muslim and non-Muslim contributors from the
fields of history, religion, anthropology, politics, and
psychoanalysis. Together these authors highlight the world-changing
contributions of prominent Muslim figures, and elucidate the
encounter of Islam with Christianity, Judaism, and Hinduism. Moving
on to matters of family, individual personality formation, human
sexuality, and religious identity, they also address clinical
issues that arise in the treatment of Muslim patients as well as
the technical work of Muslim psychoanalysts. The book thus becomes
a literary ambassador of sorts, bridging the conceptual gap between
psychoanalytic theory on the one hand and Islamic
conceptualizations of life on the other. It is a work of synthesis
at its best and since bringing diverse thin
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