Free Essay About World History From Different Viewpoints

The world history has its different thoughts and meanings depending on the culture. The Muslim view on World History comprises of myths, practices, and roles played by people in a community. The Western’s history comprised of similar points as the Muslim but was twisted to fit their thoughts and views. The Islam culture does not believe in the views portrayed by the Western culture, and the same case applies to the Western’s world history. The problems extend to the authors of books, as they cannot make a conclusive title or topic due to the differences. The situation is worse for the new generation scholars as they have to read all types of World History, which is not helpful to their continued growth.
Global convergence brought about the need to bring together different perspectives on the World history as a way of creating a unified outline. The phase was known as Golden Age, which was between 1450 and 1800. The period meant the Western and Islam regions would share similar cultural, social, and economic culture. The philosophers of the eighteenth century believed that the cultural progress would be a progressive and uniform movement, which would be common to the human race, and as universal and necessary as a law of nature. Christopher Dawson explains ‘cultural progress’ as a unique condition, because of some discrete causes, which often operate irregularly and spasmodically.
The cultural progress brought out different cases towards the change such the simple case of purely internal change, geographical adaptation, material culture, belief, and intermixing via conquest. Cases of geographical adaptation entail the entry of people into the new geographical environment and re-adaptation of its culture in consequence. For instance, mountaineers migrating into the plains, the inland peoples viewing the sea or Steppe people making their first entry into the forest, and vice versa. Cases of belief adaptation entail the case of people modifying their way of life by taking up the new knowledge or beliefs. Others tend to change their view on life and reality. The simple case of purely internal change entails the development of a way of life by people within their original environs without the interference of human influences from outside.
Cases of material culture adoption entail the assimilation of material culture developed by the people elsewhere such as horses by the Plain Indian and the distribution of firearm in the Middle Eastern and European. Cases of intermixing via peaceful encounter or conquest refer to the contract written between two communities or people, stating the boundaries and relation in their conquest to live together. Such were the issues discussed before the adaptation of the two cultures. The basic chronicles of Europe-centered world histography beg the question of ‘what went wrong?’ Or, why did Chinese, Muslim, and South Asian lack a renaissance, enlightenment or industrial revolution as Western Europe. The narrative for other major global societies within and in relation to the basic chronicle of the Europe-centered world led to the rise in Western Europe’s global dominance in the 19th century.
The concept of multiple civilizations recognizes the extensive range of ways that socio-cultural identities can take up as modern and distinctive. The societies living in the era between 1200 and 1900 have a similar contrast of sharing joint experiences of major change because of progressively powerful networks of the hemisphere and global interactions. In the 16th century, the Islam’s world was virtually half its original size during the Golden Age era of the Caliphs. One of the major characteristics of the era between 1300 and 1900 in the history of the world is the continuing decline of Islamic Civilization. One possible framework that would help avoid some of the LDP, Long Decline Paradigm, difficulties for understanding the Muslim societies’ histories between 1300 and 1900 is to redefine what is early modern and modern.
If one were to use concepts of increasing trans-regional and inter-regional interactions, analysis of history could emphasize on the main narrative during the period as an intensified trans-regional networking which would lead to globalization. For one to understand the role played by Muslim political systems, religious frameworks, and economic networks from 1300 to 1900, one must factor in a vocabulary that does not connect the discussion to modernism since it is may lack proper definition. Muslims distribution and production networks were quite important parts in the global trade, as seen in the development stages in India’s cotton textile production during the seventeenth century and the rise of key coffee exporters in the Southeast of Asia.
In conclusion, the history between the Islam and Muslim communities stand out as being different and one that various authors cannot contemplate on when working together. However, from the readings, there is a chance most of the topics and perspective share similar thoughts. They can be useful in making a conclusive document that outlines the World history. The reservation of culture and practices among the nations such as Europe, Asia, and the Middle East sealed their relationship through the different causes.
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