18 4 Alt ernat iv e Op t i o n s
20. For the early Christian missionary movements’ interest in conceptualizing a united Muslim world, see their major journal The Muslim World, first published by the Hartford Seminary Foundation in 1911. It continues to be published under the same name by the Hartford Seminary, but it no longer is a missionary magazine. Around the same time, Pan-Islamists published their own journals with similar titles. See Alemi-i Islam (The Muslim World), edited by Abdurreşid Ibrahim and published in Istanbul, 1911/1912. 21. We still have English, German, and French journals with the same title, as well as the Japanese journal Kaikyō sekai. See Syed Amir Ali, The Life and Teachings of Mohammed: The Spirit of Islam (London: W. H. Allen, 1891); Hindli Abdulmecid, Ingiltere ve Alem-i Islam (England and the World of Islam) (Istanbul: Matbaai Amire, 1910); Abdurreşid Ibrahim, Alem-i Islam ve Japonya’da Intişarı Islamiyet (The World of Islam and Spread of Islam in Japan) (Istanbul: Ahmet Saik Bey Matbaasi, 1911). 22. For the English translation of Ernest Renan’s 1883 lecture on Islam and science, see The Poetry of the Celtic Races and Other Studies (London: Walter Scott, 1896), 84–108. 23. For a British contemporary response to Gladstone, see H. A. Munro Butler-Johnstone, Bulgarian Horrors, and the Question of the East: A Letter Addressed to the Right Honorable W. E. Gladstone, M.P. (London: William Ridgway, 1876). 24. For Namik Kemal’s response to Renan’s speech, see Namik Kemal, Renan Müdafaanamesi: Islamiyet ve Maarif (Ankara: Milli Kültür Yayınları, 1962). For Afghani’s response, see Jamal al-Afghani, “Answer of Jamal ad-Din to Renan,” in An Islamic Response to Imperialism, ed. Nikkie Keddie (Berkeley: University of California Press, 1968), 181–87. For the response by Ataullah Bayezidof, see his Islam ve Medeniyet (Ankara: TDV Yayınları, 1993). For an account of Afghani’s relationship with Renan in Paris, see Elie Kedourie, Afghani and Abduh (London: Cass, 1966), 41–46. 25. Ahmed Riza, La faillite morale de la politique occidentale en Orient (Tunis: Éditions Bouslama, 1979); Ahmed Riza and Ismayl Urbain, Tolérance de l’islam (Saint-Ouen: Centre Abaad, 1992). 26. For the modernism of Salafi thought during the late nineteenth century, see David Dean Commins, Islamic Reform: Politics and Social Change in Late Ottoman Syria (New York: Oxford University Press, 1990). 27. A Pan-Islamist Ottoman who published extensively in England on issues of the Muslim World, Halil Halid studied and taught at Cambridge University. See Syed Tanvir Wasti, “Halil Halid: Anti-Imperialist Muslim Intellectual,” Middle Eastern Studies 29, no. 3 (1993): 559–79. For Halil Halid’s autobiography, see See Halil Halid, The Diary of a Turk (London: A. C. Black, 1903). Similarly, the first comprehensive book on Pan-Asianism was written by a Japanese graduate of the Columbian College of Law in Washington, D.C., around the turn of the twentieth century: Kodera Kenkichi, Dai ajiashugi ron (Tokyo: Hōbunkan, 1916).