https://www.gatestoneinstitute.org/17096/lothrop-stoddard-muslim-life
The Muslim world “sunk to the lowest depth of its decrepitude” in the eighteenth century; “the life had apparently gone out of Islam, leaving naught but a dry husk of soulless ritual and degrading superstition behind.” Meanwhile, Europe discovered ocean routes, established economic hegemony, and exploited its power as “mistress of the world” to indulge in “recklessly imperialistic policies.” Its conquests of Muslim-majority lands prompted a massive “flood of mingled despair and rage” against the West.
The “great Mohammedan Revival” began with the Wahhabis in eighteenth-century Arabia and entailed a “profound ferment” and a “stirring to new ideas, new impulses, new aspirations. A gigantic transformation is taking place whose results must affect all mankind.” This process was well underway by 1921: “The world of Islam, mentally and spiritually quiescent for almost a thousand years, is once more astir, once more on the march.”
The “great Mohammedan Revival” began with the Wahhabis in eighteenth-century Arabia and entailed a “profound ferment” and a “stirring to new ideas, new impulses, new aspirations. A gigantic transformation is taking place whose results must affect all mankind.” This process was well underway by 1921: “The world of Islam, mentally and spiritually quiescent for almost a thousand years, is once more astir, once more on the march.”
Do not try to reduce causation to interests. Beliefs and passions count at least as much.
When Lothrop Stoddard (1883-1950) is still recalled, it is as a prominent racist who had a major but malign influence on the budding field of international relations, who acted as theoretician for the Ku Klux Klan, and who contributed the concept of Untermensch (sub-human) to the Nazis.
Stoddard, however enjoyed a high and favorable profile during the 1920s. He had earned a Ph.D. in history from Harvard University and traveled widely. President Warren Harding praised him, and F. Scott Fitzgerald obliquely referenced him in The Great Gatsby.
Stoddard also wrote a prescient 1921 study, The New World of Islam, a survey of 250 million Muslims “from Morocco to China and from Turkestan to the Congo.” Despite his consuming racism, Stoddard impressively recognized trends underway in Islam. As Ian Frazier observed in the New Yorker, “Whatever his philosophy and methods, his guesses sometimes proved out.”
His book had a substantial impact on public opinion, including on such notable figures as the German strategist Karl Haushofer, the Lebanese pan-Islamist Chekib Arslan, the Indian scholar S. Khuda Bukhsh, and Indonesia’s President Soekarno. So, despite Stoddard’s well-deserved ignominy, his New World of Islam is well worthy of scrutiny on its centenary.