Editing Eurocentrism (section)

== Islamic world ==
Eurocentrism's effect on the [[Islamic world]] has predominantly come from a fundamental statement of preventing the account of lower-level explanation and account of [[Islamic culture]]s and their social evolution, mainly through eurocentrism's idealist construct.<ref name=":2">{{Cite book|title=Eurocentrism|last=Amin|first=Samir|publisher=Monthly Review Press|year=1989|isbn=9781583672075|location=New York|pages=124–125}}</ref> This construct has gained power from the historians revolving their conclusions around the idea of a central point that favours the notion that the evolution of societies and their progress are dictated by general tendencies, leading to the Islamic world's evolution becoming more of a philosophical topic of history instead of historical fact.<ref name=":2" /> Along with this, eurocentrism extends to trivialise and marginalise the philosophies, scientific contributions, cultures, and other additional [[Islamic world contributions to Medieval Europe|facets of the Islamic world]].<ref>{{cite journal |last1=Burney |first1=Shehla |title=Erasing Eurocentrism: 'Using the Other as the Supplement of Knowledge' |journal=Counterpoints |date=2012 |volume=417 |pages=143–172 |jstor=42981703 }}</ref>

Stemming from Eurocentrism's innate bias towards Western civilization came the creation of the concept of the "European Society," which favoured the components (mainly Christianity) of [[Culture of Europe|European civilization]] and allowed eurocentrists to brand diverging societies and cultures as "uncivilized".<ref name=Heraclides>{{Cite book|title=Humanitarian Intervention in the Long Nineteenth Century: Setting the Precedent|last=Heraclides|first=Alexis|author-link=Alexis Heraclides|publisher=Manchester University Press|year=2015|isbn=9781526133823|location=Manchester, United Kingdom|pages=31, 37}}</ref> Prevalent during the nineteenth century, the labelling of uncivilised in the eyes of eurocentrists enabled Western countries to classify non-European and non-white countries as inferior, and limit their inclusion and contribution in actions like international law. This exclusion was seen as acceptable by individuals like [[John Westlake (law scholar)|John Westlake]], a professor of international law at the [[University of Cambridge]] at the time, who commented that countries with European civilizations should be those which comprise the international society, and that countries like [[Turkey]] and [[Persia]] should only be allowed a part of international law.<ref name=Heraclides />

=== Orientalism ===
Eurocentrism's reach has not only affected the perception of the cultures and civilizations of the Islamic world, but also the aspects and ideas of [[Orientalism]], a cultural idea that distinguished the "Orient" of the East from the "[[Occident]]al" Western societies of Europe and North America, and which was originally created so that the social and cultural milestones of the Islamic and Oriental world would be recognised. This effect began to take place during the nineteenth century when the Orientalist ideals were distilled and shifted from topics of sensuality and deviating mentalities to what is described by Edward Said as "unchallenged coherence".<ref name=":4">{{Cite book|title=Orientalism|last=Said|first=Edward|publisher=New York University Press|year=2000|isbn=9780394740676|location=New York City|pages=111–112}}</ref> Along with this shift came the creation of two types of orientalism: latent, which covered the Orient's constant durability through history, and manifest, a more dynamic orientalism that changes with the new discovery of information.<ref name=":4" /> The eurocentric influence is shown in the latter, as the nature of manifest Orientalism is to be altered with new findings, which leaves it vulnerable to the warping of its refiner's ideals and principles. In this state, eurocentrism has used orientalism to portray the Orient as "backwards" and bolster the superiority of the Western world and continue the undermining of their cultures to further the agenda of racial inequality.<ref name=":4" />

With those wanting to represent the eurocentric ideals better by way of orientalism, there came a barrier of languages, being Arabic, Persian, and other similar languages. With more researchers wanting to study more of Orientalism, there was an assumption made about the languages of the Islamic world: that having the ability to transcribe the texts of the past Islamic world would give great knowledge and insight on oriental studies. In order to do this, many researchers underwent training in [[philology]], believing that an understanding of the languages would be the only necessary training. This reasoning came as the belief at the time was that other studies like anthropology and sociology were deemed irrelevant as they did not believe it misleading to this portion of mankind.<ref>{{Cite book|title=Contending Visions of the Middle East: the History and Politics of Orientalism|last=Lockman|first=Zachary|publisher=Cambridge University Press|year=2009|isbn=9780521133074|location=Cambridge, United Kingdom|page=[https://archive.org/details/isbn_9780521133074/page/68 68]|url=https://archive.org/details/isbn_9780521133074/page/68}}</ref>