Post 9/11 US, a series of developments such as the war on terror, the murder of the Dutch filmmaker Theo Van Gogh, the London and Madrid bombings, the attacks in Paris and Nice, the Brussels airport and metro bombings, the rise of ISIS, the mediatization of jihadi extremism, radicalism, and violent atrocities of Islamist groups (Pennington and Krona, 2019) significantly strengthened the hand and popularity of those who claim that Islam is inherently prone to terrorism and violence. In addition to that, the rising farright movement in Europe and the U.S., the strengthening of anti-immigrant and antiminority policies, and the populist upsurge have provided an impetus to anti-Islamic sentiments in different parts of the world. These developments reheated the well-known essentialist projections regarding the role of religion in the clash between civilizations. Religious radicalism and extremism both in their Islamic and Christian forms rested on a similar assumption that the clash was between the pristine forces of good and evil (Stavrakakis, 2004). At the heart of these arguments lies ‘essentialism’, the idea that some certain qualities are essential and intrinsic to Islam. Essentialism refers to transhistorical and transgeographical fixations and simplifications regarding Islam. Understanding Islam and the East through such simplistic categories, schemes, and oppositions has been criticized for a long time. Said’s (1978) pathbreaking critical narrative on orientalism deconstructed the West’s contemptuous portrayal of the East and the relations of domination and exploitation hidden behind these portrayals. Asad (1993) challenged universal definitions of religion, frozen in time, and asserted that these definitions are products of culturally specific discursive processes. Similarly, Sayyid (1997) questioned the unity and transhistoricity of ‘Islam’ and ‘Islamism’ as such and focused Review Essay

中文翻译：

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研究伊斯兰教和（新）媒体：挑战本质主义和东方主义

9/11 美国之后，一系列事态发展，例如反恐战争、荷兰电影制片人西奥·梵高被谋杀、伦敦和马德里爆炸案、巴黎和尼斯袭击、布鲁塞尔机场和地铁爆炸案、 ISIS，对伊斯兰组织的圣战极端主义、激进主义和暴力暴行进行调解（Pennington 和 Krona，2019 年）显着加强了那些声称伊斯兰教天生就容易发生恐怖主义和暴力的人的影响力和声望。除此之外，欧美极右翼运动的兴起、反移民和反少数族裔政策的加强，以及民粹主义的热潮，都为世界各地的反伊斯兰情绪提供了动力。这些事态发展重新加热了著名的本质主义预测，即宗教在文明冲突中的作用。伊斯兰教和基督教形式的宗教激进主义和极端主义都基于一个类似的假设，即冲突发生在原始的善恶力量之间（Stavrakakis，2004）。这些论点的核心是“本质主义”，即某些特定品质对于伊斯兰教来说是必不可少的和内在的。本质主义是指对伊斯兰教的跨历史和跨地理的固定和简化。通过如此简单的分类、计划和对立来理解伊斯兰教和东方，长期以来一直受到批评。Said（1978）关于东方主义的开创性批判性叙述解构了西方对东方的轻蔑描绘以及隐藏在这些描绘背后的统治和剥削关系。Asad (1993) 对宗教的普遍定义提出了质疑，并认为这些定义是特定文化话语过程的产物。同样，Sayyid (1997) 质疑“伊斯兰”和“伊斯兰主义”本身的统一性和跨历史性，并专注于评论文章