Journal articles on the topic 'Muslim fiction'
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1
Johnson, Dan R. "Transportation into literary fiction reduces prejudice against and increases empathy for Arab-Muslims." Scientific Study of Literature 3, no. 1 (May 31, 2013): 77–92. http://dx.doi.org/10.1075/ssol.3.1.08joh.
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In two studies, indirect out-group contact via narrative fiction was shown to foster empathic growth and reduce prejudice. Participants read an excerpt from a fictional novel about a counterstereotypical Arab-Muslim woman. Individuals who were more transported into the story rated Arab-Muslims significantly lower in stereotypical negative traits (Study 1, N = 67) and exhibited significantly lower negative attitudes toward Arab-Muslims (Study 2, N = 102) post-reading than individuals who were less transported into the story. These effects persisted after controlling for baseline Arab-Muslim prejudice, reading-induced mood change, and demand characteristics. Affective empathy for Arab-Muslims and intrinsic motivation to reduce prejudice were also significantly increased by the story and each provided independent explanatory mechanisms for transportation’s association with prejudice reduction. Narrative fiction offers a safe and rich context in which exposure and understanding of an out-group can occur and can easily be incorporated in educational and applied settings.
2
Ouyang, Wen-chin. "The Qur’an and Identity in Contemporary Chinese Fiction." Journal of Qur'anic Studies 16, no. 3 (October 2014): 62–83. http://dx.doi.org/10.3366/jqs.2014.0166.
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How is it possible to comprehend and assess the impact of the Qur’an on the literary expressions of the Hui Chinese Muslims, who have been integrated into Sinophone and China’s multicultural community since the third/ninth century, when the first ‘translations’ of the Qur’an in Chinese made by non-Muslims from Japanese and English appeared only in 1927 and 1931, and that by a Muslim from Arabic in 1932? This paper looks at the ways in which the Qur’an is imagined, then embodied, in literary texts authored by two prizewinning Chinese Muslim authors. Huo Da (b. 1945) alludes to the Qur’an in her novel The Muslim’s Funeral (1982), and transforms its teachings into ritual performances of alterity in her saga of a Muslim family at the turn of the twentieth century. Zhang Chengzhi (b. 1948) involves himself in reconstructing the history of the Jahriyya Ṣūfī sect in China between the seventeenth and nineteenth centuries in his only historical novel, A History of the Soul (1991), and invents an identity for Chinese Muslims based on direct knowledge of the sacred text and tradition.
3
Zahra, Kanwal, and Aisha Jadoon. "Under Western Eyes: A Critical Consideration of Fictitious Muslim Stereotyping in English Fiction." Global Social Sciences Review IV, no. III (September 30, 2019): 441–50. http://dx.doi.org/10.31703/gssr.2019(iv-iii).55.
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English fiction pertaining to the British rule in India marked Indian Muslims intovisibility through the portrayal of their stable stereotypical identity, and since itspublication, A Passage to India has gained the status of authentic imagining of Muslims asconservative religious ‘Other’ of the West. As such, they are analyzing this text as an instance ofcolonial fixity necessitates the identification and consideration of those discursive strategies used bythe text for the projection of abrasive Muslim images. The focus of this paper is to critically approachA Passage to India through the application of Fairclough’s threedimensional model so as to validate the claim of stereotypicalrepresentation of Muslims in India during colonial rule. Largely amatter of despotic manipulation within the text, the narrator doteson the anecdotal treatment of Muslim characters with a purpose tojustify. By adhering to colonial discursive binarism, this noveldepicts colonized Muslims as dehumanized and caricatured othersin essentialist terms by shelving their political, historical andcontextual identification.
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Chambers, Claire, Richard Phillips, Nafhesa Ali, Peter Hopkins, and Raksha Pande. "‘Sexual misery’ or ‘happy British Muslims’?: Contemporary depictions of Muslim sexuality." Ethnicities 19, no. 1 (February 21, 2018): 66–94. http://dx.doi.org/10.1177/1468796818757263.
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We begin this article with a close look at some contemporary pictures of sexual life in the Muslim world that have been painted in certain sections of the Western media, asking how and why these pictures matter. Across a range of mainstream print media from the New York Times to the Daily Mail, and across reported events from several countries, can be found pictures of ‘sexual misery’. These ‘frame’ Muslim men as tyrannical, Muslim women as downtrodden or exploited, and the wider world of Islam as culpable. Crucially, this is not the whole story. We then consider how these negative representations are being challenged and how they can be challenged further. In doing so, we will not simply set pictures of sexual misery against their binary opposites, namely pictures abounding in the promise of sexual happiness. Instead, we search for a more complex picture, one that unsettles stereotypes about the sexual lives of Muslims without simply idealising its subjects. This takes us to the journalism, life writing and creative non-fiction of Shelina Zahra Janmohamed and the fiction of Ayisha Malik and Amjeed Kabil. We read this long-form work critically, attending to manifest advances in depictions of the relationships of Muslim-identified individuals over the last decade or so, while also remaining alert to lacunae and limitations in the individual representations. More broadly, we hope to signal our intention to avoid both Islamophobia and Islamophilia in scrutinising literary texts.
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Brioua, Nadira. "Postcolonialism, Islamophobia and Inserting Islam Facts in African-American Fiction: Umm Zakiyyah’s If I Should Speak." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, Special Issue (June 28, 2021): 1–33. http://dx.doi.org/10.46722/hkmh.4.si.21a.
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Islam has been growing quickly in the world, yet it is a predominately misunderstood religion. Othering Islam through media propaganda and western writings, and mis associating it with some assumptions are still rampant. Thus, the researcher attempts at showing these assumptions stereotypical prejudgments of Islam and Muslims that are commonly associated with Western assumptions resulted in Islamophobia and exploring the role of counter-discourses in contemporary Black-American Fiction by analyzing Umm Zakiyyah’s If I Should Speak and showing to what extents the novel has an important role in correcting assumptions and narrating the Islamic facts. Thus, this article highlights Umm Zakiyyah’s narrative of Islam’s truth within its historical sources the Qur’an and the Sunnah. The paper analyses Umm Zakiyyah’s reconsideration of Islam’s truth, by focusing on the meaning of Islam and being a Muslim. To do so, this qualitative and non-empirical research is conducted in a descriptive-theoretical analysis, using the selected novel as a primary source and library and online critical materials, such as books and journal articles, as secondary references. Based on the analysis, it is found that Umm Zakiyyah narrates Islam and Muslims to counter the West’s negative view on Islam. Furthermore, based on the story, the power of Muslim self-identification within the historical transparent knowledge based on the Quran’s perspectives leads to the conversion of Tamika Douglass, proving that Islam can be perceived positively by non-Muslims; in this case, it is represented within its subjectivity. It is found that the novel can be a tool of Islamic da’wah [call for the faith]. Hence, the Muslim writers and novelists should write to solve the challenges facing Muslims and the Ummah by Islamizing English fiction.
6
Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajiss.v36i4.666.
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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016).
To download full review, click on PDF.
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Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajis.v36i4.666.
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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016).
To download full review, click on PDF.
8
KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 4 (2009): 568–627. http://dx.doi.org/10.1163/22134379-90003633.
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Leonard Y. Andaya, Leaves of the same tree; Trade and ethnicity in the Straits of Melaka. (Henk Schulte Nordholt) Coeli Barry (ed.), The many ways of being Muslim; Fiction by Muslim Filipinos. (David Kloos) Leon Comber, Malaya
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Mansoor, Asma. "Exploring Alternativism: South Asian Muslim Women's English Fiction." South Asian Review 35, no. 2 (October 2014): 47–65. http://dx.doi.org/10.1080/02759527.2014.11932970.
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HASSAN, W. S. "Leila Aboulela and the Ideology of Muslim Immigrant Fiction." Novel: A Forum on Fiction 41, no. 2-3 (June 1, 2008): 298–318. http://dx.doi.org/10.1215/ddnov.041020298.
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Hellwig, Tineke. "Abidah El Khalieqy’s novels: Challenging patriarchal Islam." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 1 (2011): 16–30. http://dx.doi.org/10.1163/22134379-90003600.
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Since the 1990s Islam in Indonesia has shifted in orientation and gradually shed its depoliticized position. After the fall of the New Order in 1998 many female authors came to the fore and voiced their opinions about societal expectations, gender roles and norms that regulate female sexuality. Muslim women have addressed in their fiction issues regarding Islam, modernity and how to balance Islamic teachings with globalized forces that have changed Indonesian ways of living. This article analyzes three novels by Muslim author Abidah El Khalieqy in which the protagonists search for ways to shape new female identities and forms of selfhood that are in accordance with Islam and also suit the modernized world. The novels speak openly and in great detail about sexual relations. They critique polygyny and patriarchal attitudes that treat women as sexual objects and inferior beings, and disrupt taboos such as domestic violence and (marital) rape while endorsing women’s activism to advocate gender equity and social justice. They also demonstrate how women find pleasure in sexual intimacy. Abidah's fiction does not shy away from topics such as homosexuality and pre-marital sex but eventually hetero-normativity prevails. In significant ways Abidah's fiction contributes to debates on women's rights and gender expectations within Indonesia's Muslim community.
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Inloes, Amina. "A Muslim Reflection on Dangerous Games." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 138–49. http://dx.doi.org/10.35632/ajis.v33i3.930.
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For over two decades, a moral panic over fantasy role-playinggames has swept America, fuelled by a minority of fundamentalistChristians who have campaigned against games such as Dungeons& Dragons on the grounds that they led youth to Satanism, suicide,and violent crime. In his 2015 book, Dangerous Games: What theMoral Panic over Role-Playing Games says about Play, Religion,and Imagined Worlds, David Laycock explores why fantasy roleplayinggames seem similar enough to religion to provoke fear,as well as the dynamics of this moral panic. While he, apparently,did not set out to write a book about Islam, his insights about religion,fantasy, and narrative opened my eyes to the dynamics oftwentieth-century Islam. Additionally, as a Muslim reader livingduring a “moral panic” over Islam, Laycock’s analysis helped meunderstand that today’s Islamophobia in America has little to dowith Islam. Lastly, although Muslim gamers, fantasy/sciencefictionauthors, and game developers are usually underacknowledged,there is increasing interest in Muslims and fantasy/science-fiction. I hope to call attention to this invisible cohort.
13
Bradford, Clare. "Muslim–Christian Relations and the Third Crusade: Medievalist Imaginings." International Research in Children's Literature 2, no. 2 (December 2009): 177–91. http://dx.doi.org/10.3366/e1755619809000684.
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This article takes as its starting-point the responsiveness of children's literature to socio-political events, considering how contemporary anxieties about relationships between Muslim and Christian individuals and cultures inform three historical novels set in the period of the Third Crusade (1189–92): Karleen Bradford's Lionheart's Scribe (1999), K. M. Grant's Blood Red Horse (2004), and Elizabeth Laird's Crusade (2008). In these novels, encounters between young Christian and Muslim protagonists are represented through language and representational modes which owe a good deal to the habits of thought and expression which typify orientalist discourses in Western fiction. In effect, the novels produce two versions of medievalism: a Muslim medieval world which is irretrievably pre-modern, locked into rigid practices and beliefs against which individuals are powerless; and a Christian medieval world which offers individuals the possibility of progressing to an enhanced state of personal fulfilment. The article argues that the narratives of all three novels incorporate particularly telling moments when Christian protagonists return to England, regretfully leaving Muslim friends. The impossibility of enduring friendships between Muslims and Christians is based on the novels’ assumptions about the incommensurability of cultures and religions; specifically, that there exists an unbridgeable gulf between Islam and Christianity.
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Abdullah, Muhammad. "Love, matrimony and sexuality: Saudi sensibilities and Muslim women's fiction." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 19–30. http://dx.doi.org/10.46521/pjws.026.02.0005.
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All those desires, discriminations, success stories, and confrontations that otherwise might not have seeped into mainstream discourses are subtly said through the stories that mirror Arab women‟s lives. Girls of Riyadh is a postmodern cyber-fiction that delineates subjects we usually do not get to hear much about, i.e. the quest of heterosexual love and matrimony of young Arab women from the less women-friendly geography of Saudi Arabia. Though in the last two decades the scholarship on alternative discourses produced by Muslim women have been multitudinous, there is a scarcity of critical investigations dealing with creative constructions of postfeminist, empowered Muslim woman, not battling with patriarchal power structures, but negotiating aspects that matter most in real life: human associations and familial formations. This paper engages with the categories of love, marriage, and sexuality, drawing upon the lives of four educated, successful, „velvet class‟ Saudi women. The significance of this study is linked with carefully challenging some of the stereotypes about Arab women as victims of forced marriages and their commonly perceived discomfort with love at large. The study reveals that it is men who need to “man up” against cultural conventions since women are increasingly expressive in their choices and brave enough to face the consequences audaciously.
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Abdullah, Muhammad. "Love, matrimony and sexuality: Saudi sensibilities and Muslim women's fiction." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 19–30. http://dx.doi.org/10.46521/pjws.026.02.005.
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All those desires, discriminations, success stories, and confrontations that otherwise might not have seeped into mainstream discourses are subtly said through the stories that mirror Arab women‟s lives. Girls of Riyadh is a postmodern cyber-fiction that delineates subjects we usually do not get to hear much about, i.e. the quest of heterosexual love and matrimony of young Arab women from the less women-friendly geography of Saudi Arabia. Though in the last two decades the scholarship on alternative discourses produced by Muslim women have been multitudinous, there is a scarcity of critical investigations dealing with creative constructions of postfeminist, empowered Muslim woman, not battling with patriarchal power structures, but negotiating aspects that matter most in real life: human associations and familial formations. This paper engages with the categories of love, marriage, and sexuality, drawing upon the lives of four educated, successful, „velvet class‟ Saudi women. The significance of this study is linked with carefully challenging some of the stereotypes about Arab women as victims of forced marriages and their commonly perceived discomfort with love at large. The study reveals that it is men who need to “man up” against cultural conventions since women are increasingly expressive in their choices and brave enough to face the consequences audaciously.
16
ABDERRAZAG, Sara, and Ilhem SERIR. "The Representation of Muslim Characters in Post 9/11 Fiction." Arab World English Journal For Translation and Literary Studies 3, no. 1 (February 15, 2019): 100–112. http://dx.doi.org/10.24093/awejtls/vol3no1.8.
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Hirschler, Konrad. "Saleroom Fiction versus Provenance." Journal of Islamic Manuscripts 13, no. 1 (January 13, 2022): 1–54. http://dx.doi.org/10.1163/1878464x-01301001.
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Abstract This article examines a group of twelve fragments in different languages and different scripts previously held in the Schøyen collection in London and Oslo. After they first emerged on the market in 1993, these fragments received colourful hypothetical and/or fictional pseudo-provenances. However, a consideration of the material logic of these parchment fragments (including folding lines and sewing holes) as well as an examination of the Arabic marginal manuscript notes they carry allows us to re-establish their historical trajectory from the seventh/thirteenth century onwards. At this point, they became part of Muslim Damascene manuscript culture and were reused as wrappers for small booklets in the scholarly field of ḥadīth. In the late ninth/fifteenth century, these booklets were subjected to a massive binding project and the fragments went into new large volumes. This article thus suggests approaches to use provenance research in order to re-historicize decontextualized fragments in modern collections.
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Jackson, Elizabeth. "Gender and social class in India: Muslim perspectives in the fiction of Attia Hosain and Shama Futehally." Journal of Commonwealth Literature 53, no. 1 (May 11, 2016): 124–39. http://dx.doi.org/10.1177/0021989416632373.
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This article investigates representations of gender and class inequality in Attia Hosain’s classic novel Sunlight on a Broken Column (1961) and her short story collection Phoenix Fled and Other Stories (1953). It compares her work with that of Shama Futehally, another elite Muslim Indian woman writing in English several decades later. Born 40 years after Attia Hosain, the postcolonial world of Shama Futehally is very different, but the issues she explores in her fiction are remarkably similar: social and economic inequality, exploitation of the poor, and the ambiguous position of women privileged by their social class and disempowered by their gender. Both authors write carefully crafted realist fiction focusing predominantly on the experiences and perspectives of female characters. Shama Futehally’s novel Tara Lane (1993), like Attia Hosain’s Sunlight on a Broken Column, is a coming-of-age novel whose protagonist is a young Muslim woman in an affluent family, coming to terms with the uneasy combination of class privilege, gender disadvantage, and a strong social conscience. Both authors explore the perspectives of working-class Indian women in their short stories, emphasizing their vulnerability to exploitation (including sexual exploitation), as well as the deeply problematic nature of “noblesse oblige”. Aware of the interconnections between gender and class inequality, Attia Hosain and Shama Futehally have written powerful fictional works which effectively dramatize not only the complex relationship between gender and social class hierarchies, but also the ways in which all privilege is predicated on inequality.
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Brioua, Nadira. "Postcolonialism, Islamophobia and Inserting Islam Facts in African-American Fiction: Umm Zakiyyah’s If I Should Speak." AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 4 (June 28, 2021): 1–33. http://dx.doi.org/10.46722/hikmah.v4i.124.
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Islam has been growing quickly in the world, yet it is a predominately misunderstood religion. Othering Islam through media propaganda and western writings, and mis associating it with some assumptions are still rampant. Thus, the researcher attempts at showing these assumptions stereotypical prejudgments of Islam and Muslims that are commonly associated with Western assumptions resulted in Islamophobia and exploring the role of counter-discourses in contemporary Black-American Fiction by analyzing Umm Zakiyyah’s If I Should Speak and showing to what extents the novel has an important role in correcting assumptions and narrating the Islamic facts. Thus, this article highlights Umm Zakiyyah’s narrative of Islam’s truth within its historical sources the Qur’an and the Sunnah. The paper analyses Umm Zakiyyah’s reconsideration of Islam’s truth, by focusing on the meaning of Islam and being a Muslim. To do so, this qualitative and non-empirical research is conducted in a descriptive-theoretical analysis, using the selected novel as a primary source and library and online critical materials, such as books and journal articles, as secondary references. Based on the analysis, it is found that Umm Zakiyyah narrates Islam and Muslims to counter the West’s negative view on Islam. Furthermore, based on the story, the power of Muslim self-identification within the historical transparent knowledge based on the Quran’s perspectives leads to the conversion of Tamika Douglass, proving that Islam can be perceived positively by non-Muslims; in this case, it is represented within its subjectivity. It is found that the novel can be a tool of Islamic da’wah [call for the faith]. Hence, the Muslim writers and novelists should write to solve the challenges facing Muslims and the Ummah by Islamizing English fiction.
Keywords: Islamophobia, Islamic Postcolonialism, Umm Zakiyyah, fiction, facts.
الملخص:
يُواجه الإسلام و المسلمين و خاصة الأقليات المقيمة في الغرب عددًا من التحديات، مثل الادعاءات الغربية التي تُمارس ضد الإسلام والمسلمين وتنعكس سلبيًّا لتُنتج مختلف الصور النمطية والتحيزات العنصرية ضدهم سواء باستعمال الميديا أو المنشورات الغربية. وعليه؛ يهتم هذ البحث بتسليط الضوء على هذه التحديات و خاصة الاسلاموفوبيا، و دراسات ما بعد الاستعمار و دور الرواية في تصحيح الشبهات و سرد الحقائق حول الإسلام و المسلمين من خلال اتخاذ رواية "لو يجب أن أتكلم" (2000) للكاتبة أم زكية من الولايات المتحدة الأمريكية. وقد وظَّفت الباحثة المنهج الكيفي غير التجريبي معتمدة على طريقة التحليل الوصفي النظري باستخدام الرواية المختارة كمصدر أوليّ، مع مصادر ثانوية نقدية متوفرة في المكتبة وعلى الشابكة، من مثل الكتب والمقالات الأكاديمية، وبعد التحليل والمناقشة؛ ظهرت أدلة كافية على صراعات عدة تواجه الهوية الإسلامية في الغرب، ممّا يؤدي إلى ضياع هوية المسلم بين الأنا والآخر، فمن جهة ترغب الأنا المسلمة في الحفاظ على جوهرية هوية الأصل، ومن جهة أخرى تتعرض الهوية للضياع والتهجين والازدواجية بسبب السياسات العنصرية والثقافة الغربية والشعور بالتغريب، ومن أهمية هذا البحث. كما أثبتت الدراسة أنّ للرواية دور مهم في تصحيح الشبهات و سرد الحقائق، و لذلك نوصي بأسلمة الرواية و الكتاب بتسليط رواياتهم و أقلامهم على سرد الهوية و الثقافة الإسلامية بدل التقليد و التبعية للأدب الغربي دون مراعاة الهوية و مقوماتها.
الكلمات المفتاحية: الاسلاموفوبيا، دراسات ما بعد الكولونيالية و الإسلام، أم زكية، السرد.
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Dhobi, Saleem. "Repercussions of Stereotyping and Cultural Bigotry in John Updike’s 9/11 Fiction." SCHOLARS: Journal of Arts & Humanities 3, no. 1 (March 1, 2021): 64–73. http://dx.doi.org/10.3126/sjah.v3i1.35375.
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This article analyzes Updike’s 9/11 novel, Terrorist to explore the implications of stereotyping and cultural bigotry in US society in the aftermath. The novelist demonstrates the problematic in the cultural integration of minorities particularly Muslims and Jews as represented by Ahmad and Jack Levy. The primary motto of the article is to analyze the novel from the perspective of the protagonists Ahmad and Jack who suffer the cultural and social exclusion in American society. Ahmad is the victim of cultural bigotry and Jack Levy faces discriminatory practices at school. The isolation and marginalization of Ahmad and Jack respectively imply the ethnic crevices prevalent in the US society. The author demonstrates that the dominant cultural groups: European and African Americans do not accept the religious minorities: Muslims and Jews. Consequently, Muslims who are overtly the targets of cultural hatred and marginalization in the aftermath of the 9/11 as portrayed in the novel become hostile toward the Western culture. The efforts for integration of religious minorities are cosmetic as exemplified in the cases of Ahmad and Jack in the text. The writer makes a balance in representing both dominant and Muslim cultures to demonstrate the problems pertaining to ethnic groups at their failure in accommodating differences. The cultural separation and hatred prevalent in US society become obstacles even for those like Jack who seek to integrate. The paper eventually demonstrates the possibility of integration of religious minorities when both mainstream Americans and people of religious minorities conform to accepting the differences.
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Žindžiuviene, Ingrida Egle. "Going to Extremes: Post-9/11 Discrimination in Fiction." EXtREme 21 Going Beyond in Post-Millennial North American Literature and Culture, no. 15 (Autumn 2021) (November 20, 2021): 227–39. http://dx.doi.org/10.7311/pjas.15/2/2021.03.
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The aim of the article is to discuss the representation of discrimination and polarization of the American society after the events of 9/11 in Laila Halaby’s novel Once in a Promised Land (2007). The novel presents the point of view of “the Other” and focuses on the analysis of the antagonistic processes in the American society and their outcomes in the lives of ordinary citizens, accused of being “the Other.” The article examines the deterioration of beliefs and values and the “death” of the American Dream. Based on the fundamental theory of Trauma Studies, the article discusses the issues of personal and collective trauma and their representation in Laila Halaby’s novel. Collective traumas may unify or polarize the society–both aspects have had negative outcomes in the USA. Increased patriotism and solidarity were particularly prominent during the immediate aftermath of 9/11 and resulted in the discrimination and polarization of the society, the anger being directed at Muslim communities. The first days of the aftermath marked the start of antagonism on different levels: despite being US citizens, representatives of the Muslim communities experienced harsh reactions in their neighborhoods, jobs, social spheres, etc. For many of those “on the other side” these processes meant the end of their normal lives and dreams. The article examines both the informational and empathic approach used by the author of the novel to disclose irreparable processes that may happen in any society.
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Hashem, Noor. "Muslim American Speculative Fiction: Figuring feminist epistemologies, religious histories, and genre traditions." Muslim World 111, no. 2 (May 2021): 167–90. http://dx.doi.org/10.1111/muwo.12379.
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Khan, Muhammad M. A. "Demographic changes in the Muslim population of Soviet Russia: facts and fiction." Institute of Muslim Minority Affairs. Journal 9, no. 1 (January 1988): 134–58. http://dx.doi.org/10.1080/02666958808716065.
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Panjwani, Antum A. "Perspectives on Inclusive Education: Need for Muslim Children’s Literature." Religions 11, no. 9 (September 3, 2020): 450. http://dx.doi.org/10.3390/rel11090450.
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Muslim students and communities in Western sociopolitical and educational contexts confront substantive challenges of racisms, Islamophobia, and under- and misrepresentations in media as well as in literature. Creating a robust repertoire of curricular resources for teaching and learning, teacher development programs, and schooling in general offers a promise of developing classroom practices, which in turn promotes an inclusive discourse that recognizes the unique position and presence of a Muslim child. The present article examines the prospects of developing such a curriculum called Muslim Children’s Literature for inclusive schooling and teacher development programs in the context of public education in Ontario, Canada. It is situated in the larger umbrella of creating specific theory and methodology for education that lend exposure to Muslim cultures and civilizations. Development of such a literature as curricular resources addresses the questions of Muslim identities through curriculum perceptions so as to initiate critical conversations around various educational challenges that the development and dissemination of Muslim curricular resources faces today. I make a case for developing Muslim Children’s Literature to combat the challenges of having limited repertoire to engage with Muslim students in public schools and teacher candidates in teacher development programs. With the description of the necessity of such a literature, this article outlines characteristics of the proposed genre of Muslim Children’s Literature, as well as the unique position of a Muslim child in the current educational scenarios. A brief peek into select fiction on Muslim themes available in English internationally that can be used as curricular resources at elementary and secondary level serves towards reinforcing the definition of Muslim Children’s Literature. Further, these offer a sample that may be promoted under the proposed genre of Muslim Children’s Literature.
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Gilani-Williams, Fawzia. "THE EMERGENCE OF WESTERN ISLAMIC CHILDREN’S LITERATURE." Mousaion: South African Journal of Information Studies 34, no. 2 (October 26, 2016): 113–26. http://dx.doi.org/10.25159/0027-2639/953.
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This article discusses the emergence of Islamic children’s literature and identifies a paradigm shift giving rise to religious and cultural hybridity. It reflects on the initial avoidance of Muslim publishing houses to produce Islamic fiction. The article further outlines the reasons why Islamic children’s literature is now slowly gaining momentum. Definitions of Islamic children’s fiction have been included to allow an understanding of how this genre may differ from other forms of children’s literature. Additionally, the article seeks to highlight the obscure position of Islamic children’s literature with the hope that stakeholders within the international community will begin to provide an academic space for its study.
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White, Lisa. "Negotiating the Hyphens in a Culture of Surveillance: Embodied Surveillance and the Representation of Muslim Adolescence in Anglophone YA Fiction." Jeunesse: Young People, Texts, Cultures 12, no. 1 (June 2020): 122–43. http://dx.doi.org/10.3138/jeunesse.12.1.122.
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In the era defined by the war on terror, border security, and increased Western cultural anxiety, the discourses of politics, race, and gender influence the representation of non-normative bodies, notably in the signification of female Muslim adolescent bodies as sites of political, racial, and cultural contestation within a culture of surveillance. Mirroring Western society, Anglophone YA fiction typically privileges white normative portrayals of Western adolescence. Fostered in a culture of suspicion, the revitalized orientalist tropes depict Muslim adolescent girls as bodies to “save,” “fear,” and “Westernize.” An emerging group of YA novels presents a substantive challenge to this tradition by seeking to disrupt patriarchal, white normative conceptualizations of Western adolescence. Through an analysis of Randa Abdel-Fattah’s When Michael Met Mina and S. K. Ali’s Saints and Misfits, this article explores the ways in which the female Muslim adolescent body is constructed as a product of surveillance, problematizing the experiences of embodied surveillance and the complexities of being identified as a part of racialized surveillant assemblages.
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Khan, Hashim, Muhammad Umer, and Amjad Saleem. "A Narrative of Confrontation and Reconciliation Through Vivid Symbolism: A Study of Mohsin Hamid's Novel the Reluctant Fundamentalist." Global Language Review V, no. III (September 30, 2020): 133–41. http://dx.doi.org/10.31703/glr.2020(v-iii).14.
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This study examined The Reluctant Fundamentalist by Mohsin Hamid, a response to American position on 9/11. The author's 'research back' and 'counter history' literary technique was explored to analyze it as a fiction of confrontation and reconciliation. Both the elements have been studied with reference to vivid symbolism of the characters, names, situations, texts and references. The novel is a bold encounter with American political narrative and military response. Out of a huge volume of post-9/11 fiction, The Reluctant Fundamentalist stands out as a part of counter narrative literature. This study reveals its position as a fiction which puts forth a balanced approach. The novel, despite displaying the element of confrontation, presents the gesture of reconciliation. It does not incite for war; it invites for political, cultural and socioeconomic engagement. It stipulates the need for Pakistan and the Muslim world to minimize their gulf of mistrust and misunderstanding with America.
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Tageldin, Shaden M. "Fénelon’s Gods, al-Ṭahṭāwī’s Jinn." Philological Encounters 2, no. 1-2 (January 9, 2017): 139–58. http://dx.doi.org/10.1163/24519197-00000023.
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Reading Rifāʿa al-Ṭahṭāwī’s 1850s Arabic translation (published 1867) of François Fénelon’sLes Aventures de Télémaquewith and against the realist impulses of nineteenth-century British and French literary comparatism, this essay posits al-Ṭahṭāwī’s translation as a transformational moment in the reception of the “European” literary tradition in the Arab-Islamic world. Arguing that the ancient Greek gods who populate Fénelon’s 1699 sequel to Homer’sOdysseyare analogous to Muslim jinn—spirits of smokeless fire understood to be real—al-Ṭahṭāwī rewrites as Islamized “truth” what Muslims long had dismissed as pagan “fiction,” thereby adroitly negotiating a crisis of comparison and mediating an epistemic sea change in modern Arabic fiction. Indeed, the “untrue” gods of the Greeks (and of French literature) turn not just real but historically referential: invoking the real-historical world of 1850s Egypt, al-Ṭahṭāwī’s translation exhorts an unjust Ottoman-Egyptian sovereign to heed lessons that Fénelon’s original once had addressed to French royalty. Catherine Gallagher has defined the fictionality specific to the modern European novel as neither pure deceit nor pure truth. How might al-Ṭahṭāwī’s rehabilitation of the mythological as the supernatural/historical “real”—and of the idolatrous as secular/sacred “truth”—invite us to rethink novelistic fictionality in trans-Mediterranean terms, across European and Arab-Islamic contexts?
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Tamcke, Martin. "VIOLENCE IN THE CLASSROOM. INTEGRATION OF MIGRANTS IN GERMANY." Вестник Удмуртского университета. Социология. Политология. Международные отношения 6, no. 2 (June 27, 2022): 266–69. http://dx.doi.org/10.35634/2587-9030-2022-6-2-266-269.
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The text reviews a few books, written by muslim migrants in Germany. The kurdish author Balci speaks about the violence in the submilieu of some muslim migrants with special respect to turkish and arab (and kurdish) differences and the violence against the christian migrants. As she had a job in social work with migrants, she relies on facts, but call her book a "novel". The two Iraqis present two ways to think about IS. The one, who never lived for a longer time in the Orient, tries to imagine, how the radicalisation can come into being in Germany among muslim migrants, that leads them to terrorism. The other is coming form this experience, but dont focus on the facts, that pushed him into migration. So the paper give an insight into the sub-milieu of islamists in Germany. Fiction and facts are not easy to differentiate, but each of these books shows aspects of the current debate among them.
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Malak, Amin. "Arab-Muslim Feminism and the Narrative of Hybridity: The Fiction of Ahdaf Soueif." Alif: Journal of Comparative Poetics, no. 20 (2000): 140. http://dx.doi.org/10.2307/521945.
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Djohar, Hasnul Insani. "FOLKTALES AND RITES OF PASSAGE IN RANDA JARRAR'S A MAP OF HOME." Poetika 7, no. 2 (December 28, 2019): 148. http://dx.doi.org/10.22146/poetika.v7i2.51160.
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This paper examines the struggle of American-Muslim women to negotiate their identities in literary works published after the invasion of Iraq (20 March-1 May 2003). In this case, I examine Randa Jarrar’s A Map of Home (2008) in order to investigate how Jarrar both negotiates her identity through folktales, naming, and rites of passages. By engaging with postcolonial studies, and working within the frameworks of cultural studies, this paper aims to investigate aesthetic strategies that Jarrar (Egyptian-Palestinian-American) deploys in her writing. Jarrar also respects her Muslim intellectual forebears, such as Muhammad al-Ghazali (Iran), Muhyiddin al-Arabi (Spain), and Jalaluddin Rumi (Turkey), by emulating their tendency to combine in their writings allusions to the Qur’an, ancient storytelling traditions, and contemporary social issues in order to engage with their readers. In doing so, Jarrar uses folktales, naming, and rites of passages to question American belonging and eurocentrism in her fiction. These techniques enable Jarrar to reveal her multiple and complex identities and work to represent both her pride in being Muslims and her desire to claim her rights as American citizens of Muslim descent. Keywords: Randa Jarrar, A Map of Home, folktales, Rites of Passages, US-Muslim women’s literature Artikel ini membahas perjuangan perempuan Amerika-Muslim untuk menegosiasikan identitas mereka dalam karya sastra yang diterbitkan setelah invasi ke Irak (20 Maret-1 Mei 2003). Dalam hal ini, saya meneliti Randa Jarrar's A Map of Home (2008) untuk menyelidiki bagaimana Jarrar menegosiasikan identitasnya dan menentang orientalisme di sepanjang novelnya. Dengan menggunakan studi postkolonial dan studi budaya, artikel ini bertujuan untuk menyelidiki strategi estetika yang Jarrar (Mesir-Palestina-Amerika) gunakan dalam tulisannya. Jarrar juga menghormati leluhur intelektual Muslimnya, seperti Muhammad al-Ghazali (Iran), Muhyiddin al-Arabi (Spanyol), dan Jalaluddin Rumi (Turki), dengan meniru kecenderungan mereka untuk menggabungkan dalam tulisan-tulisan mereka kiasan Alquran, kuno tradisi mendongeng, dan masalah sosial kontemporer untuk menarik pembaca mereka. Dalam hal ini, Jarrar juga menggunakan dongeng, penamaan, dan ritus-ritus untuk mempertanyakan kepemilikan Amerika dan Eurosentrisme dalam fiksinya. Teknik-teknik ini memungkinkan Jarrar untuk mengungkapkan identitasnya yang beragam dan kompleks yang berfungsi untuk menunjukkan kebanggaannya sebagai Muslim dan keinginannya untuk mengklaim hak-haknya sebagai warga negara Amerika keturunan Muslim. Kata kunci: Randa Jarrar, A Map of Home, cerita rakyat, ritus peralihan, sastra Muslimah-Amerika
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Goman, Yu, and V. Liustei. "MILITARY AND POLITICAL CIRCUMSTANCES OF THE VICTORY OF THE MUSLIMS IN THE BATTLE OF AL-KAZIMA IN 633." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 149 (2021): 11–17. http://dx.doi.org/10.17721/1728-2640.2021.149.2.
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The Battle of Kazima in 633 marked the beginning of a series of successful victories by General Khalid ibn al-Walid on the west bank of the Euphrates, which opened up opportunities for the Arab Caliphate to defeat the Iranian Sassanid Empire. The battle was a minor and secondary skirmish between Iranian border guards and nomadic robbers. The number of soldiers involved in the battle on both sides was not significant. In fact, the battle of Kazima was a clash between Arab Muslims and non-Muslim Arabs with the support of a small contingent of professional Iranian troops. The Iranian command followed passive and wait-and-see tactics, while the Arab military leader Khalid ibn al-Walid used mobile rapid maneuvering tactics to determine its course. The Iranian army and its allies were forced to fight after a long grueling march through the desert and weakened fighting spirit. At the beginning of the battle, the Arabs managed to trap and kill the Iranian commander Hormuzd, which further worsened the moral and psychological condition of the Arab Confederates allied with the Sassanids and led to their escape from the battlefield. The victory in the battle of Kazima had a largely moral and psychological significance for the Muslims, as it persuaded non-Muslim Arab tribes to join the Arab Caliphate. As a result of the victory at al-Kazimah, Muslims received significant material resources as military booty, which increased the influence of Muslims among the Arab leaders. It is not scientifically appropriate to call the battle of al-Kazimah a "battle of chained or tied" because of the absolute fiction of the plot about a load of iron chains in the convoy of the Iranian army. The fact that soldiers were tied up during combat formation was common in Iranian military practice, but its use was inappropriate in the Battle of Kazima.
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Amin, Ammara, Ali Usman Saleem, and Asma Haseeb Qazi. "Subversion and Exclusive Identity in Palestinian Fiction by Women." Global Regional Review V, no. II (June 30, 2020): 147–54. http://dx.doi.org/10.31703/grr.2020(v-ii).16.
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Palestinian fiction by women subverts and challenges the existing gender paradigms and traditional patriarchal norms in the Arab culture. This paper explores Huzama Habayeb's novel Velvet with the theoretical backing of Julia Kristeva's concept of abjection, thus maintaining that a critical focus on the nexus between distinctive performativity and exclusive identities offers an alternative stance to the oppressive patriarchy in the Arab world. With the recent refugee crisis in the Muslim world, these narratives become extremely important and relevant, offering a space where issues of gender, identity, patriarchy, and religion erupt and coincide. Unveiling the construct of the female gender as only a set of performative norms instead of being an existentialist reality offers distinctive gender configurations and a site of exclusive identity for women. The paper establishes that Palestinian fiction by women has become a site for women's actualization where they defy and resist male hegemony.
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Cohen, Amnon. "Communal Legal Entities in a Muslim Setting Theory and Practice:." Islamic Law and Society 3, no. 1 (1996): 75–90. http://dx.doi.org/10.1163/1568519962599186.
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AbstractAlthough there is no term or concept in Islamic law that signifies a communal legal entity, traditional Muslim societies contained several communal entities, such as the Ṭāʾifa or “community”. Such an entity manifests itself in several documents from the sijill of sixteenth-century Jerusalem that deal with relations between the Jewish community and Muslim authorities. For example, when the Jews of Jerusalem attempted to lease a plot for their cemetery, they could not do so as a community, for no such legal entity existed. For this reason, they designated three individuals in whose name the lease was issued, perhaps in an effort to bridge the gap between theory and practice. This was not a mere legal fiction (ḥīla), for when Muslim waqf authorities subsequently determined that one of the three lessees had died, it declared one-third of the lease to be null and void. The Jewish community never challenged this ruling. As demonstrated in this article, the Jewish community applied the same stratagem to other financial matters.
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Hankins, Rebecca. "Islam, Science Fiction and Extraterrestrial Life: The Culture of Astrobiology in the Muslim World." Politics, Religion & Ideology 22, no. 2 (April 3, 2021): 264–66. http://dx.doi.org/10.1080/21567689.2021.1928937.
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Putri, Rani Dwi. "Being young female Muslims in Islamic fictions: Moral anxiety, faith primacy and ideal image discourse." Simulacra 4, no. 1 (June 21, 2021): 1–13. http://dx.doi.org/10.21107/sml.v4i1.8715.
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This article examines the representation of Indonesian young female Muslims in Asma Nadia’s works. While previous studies have drawn dynamic transition in real life, this study provides an alternative narrative of being a young female Muslim in Islamic fiction in the context of simultaneous contemporary development in Indonesia with the raising of public piety. This study employed textual analysis method by making categories based on specific themes and understanding each conversation, storyline, and setting of Nadia’s three works, namely “Assalamualaikum Beijing” (“May Peace Be With You, Beijing”), “Jilbab Traveller: Love Sparks in Korea,” and “OTW Nikah” (“On The Way to Marriage”). The author concludes that Asma Nadia places moral anxiety and faith primacy as a frame young female Muslims experience. Moral anxiety reflects a dilemma of the proper way and advantageous outcome to achieve a successful transition. Faith primacy describes a set of spirits for connecting Islamic values and virtuous roles in each life stage. Furthermore, like many popular cultures containing the ideology of contestation, Asma Nadia’s works also provide a discourse about an ideal image that potentially influences and forms the imagination of readers.
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Chaudhry, Ayesha Siddiqua. "Shattering the Stereotypes." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 106–8. http://dx.doi.org/10.35632/ajis.v22i4.1668.
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Ever since the West’s initial contact with the East, Muslim women haveoccupied center stage as highly politicized subjects who the West hasclaimed to liberate from the oppressive East and who the East has claimedto protect from the hedonistic West. Despite their central role as pawns inthis political struggle, women have been strikingly silent subjects. Thisbook belongs to an emerging collection of books that seek to give voice tothese silent subjects. Nawal El Saadawi, in her emotionally charged“Foreword,” captures the book’s tone quite well in her expression that “thepersonal is political” (p. x). Through personal stories, this anthology seeksto dissociate Islam from both terrorism and the oppression of women.Fawzia Afzal-Khan’s anecdotal introduction reveals that her goal istwofold: first, to connect various strands of conversation between MuslimAmerican women from different backgrounds since 9/11, and, second, toenlighten both Muslim and non-Muslim readers of the varied realities of the“Muslim Woman.”This anthology is divided into six sections. Section 1, “Non-Fiction,”contains several personal accounts of Muslim American women’s encounterswith 9/11. In her piece “Unholy Alliances,” Afzal-Khan vents her frustrationon several targets, including Israel, American foreign policy, SalmanRushdie, women who choose to wear the hijab, as well as the MontclairUniversity Muslim Students’ Association and the Global Studies Institute.Nadia Ali Maiwandi, Zohra Saed, and Wajma Ahmady reflect on theresponses they encountered and experienced amidst the Afghan-Americancommunity in the aftermath of 9/11. Eisa Nefertari Ulen’s genuinely tolerantarticle encourages Muslim and non-Muslim women to work together.Writing from her perspective as an African-American convert, she identifiesissues of gender and religion as mere smokescreens used by the “oppressor”to separate women (p. 50). Humera Afridi’s witty and refreshing work functionsas a social commentary on the climate of New York City after the 9/11attacks. One of the most edifying pieces is Rabab Abdulhadi’s “Where isHome?” This piece, written as a series of journal entries, captures the strugglesof identity faced by an exiled Palestinian woman as she tries to make ahome in New York City in the aftermath of 9/11 ...
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Herman, Peter C. "Lady Hester Pulter'sThe Unfortunate Florinda:Race, Religion, and the Politics of Rape*." Renaissance Quarterly 63, no. 4 (2010): 1208–46. http://dx.doi.org/10.1086/658510.
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AbstractIn the mid-1990s a manuscript was discovered containing the poetry and prose of a previously unknown female author, Lady Hester Pulter. The poems, likely written during the 1640s–'50s, demonstrate Pulter's wide reading and her near-fanatical Royalism. The prose romance, The Unfortunate Florinda, however, displays a very different politics. Basing her fiction on the legends surrounding the Muslim conquest of Spain, I argue that Pulter adjusts her sources to present an alternative, Augustinian view of rape, one that blames the rapist, not the victim. The monarchs in Pulter's fiction use absolutist rhetoric to justify rape, and,contraher earlier poetic denunciations of Charles I's execution, rape now justifies regicide. I suggest that the sexual corruption of Charles II's court prompted Pulter to create a romance with distinctly republican overtones in which chastity is the highest value, sexual corruption the lowest vice, and rulers who commit such crimes forfeit both their right to rule and their right to live.
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Ali, Rafat. "Qur’an and the ‘Divine Writ’: Islam in the ‘Writing Process’ of Contemporary British Muslim Fiction." SALESIAN JOURNAL OF HUMANITIES & SOCIAL SCIENCES 8, no. 2 (December 1, 2017): 29–38. http://dx.doi.org/10.51818/sjhss.8.2017.29-38.
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Johnson, Dan R., Daniel M. Jasper, Sallie Griffin, and Brandie L. Huffman. "Reading Narrative Fiction Reduces Arab-Muslim Prejudice and Offers a Safe Haven From Intergroup Anxiety." Social Cognition 31, no. 5 (October 2013): 578–98. http://dx.doi.org/10.1521/soco.2013.31.5.578.
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Summers, Nicole Marie, and Falak Saffaf. "Fact or Fiction: Children’s Acquired Knowledge of Islam through Mothers’ Testimony." Journal of Cognition and Culture 19, no. 1-2 (May 2, 2019): 195–215. http://dx.doi.org/10.1163/15685373-12340054.
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AbstractOne way in which information about the unknown is socialized to children is through adult testimony. Sharing false testimony about others with children may foster inaccurate perceptions and may result in prejudicially based divisions amongst children. As part of a larger study, mothers were instructed to read and discuss an illustrated story about Arab-Muslim refugees from Syria with their 6- to 8-year-olds (n = 31). Parent-child discourse during two pages of this book was examined for how mothers used Islam as a talking point. Results indicated that only 50% of mothers and 13% of children shared accurate testimony about Islam. However, while 35% of children admitted uncertainty in their knowledge, only 3% of mothers admitted uncertainty. These results highlight the importance of parents sharing the confidence in their knowledge. If parents teach inaccurate information about other religions, it may create a greater divide between children of different religious backgrounds.
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Fatria, Fita, Putri Juwita, and Tiflatul Husna. "IMPROVING THE ABILITY TO WRITE Fiction PROSA (SHORT STORY) USING INTERACTIVE LEARNING MEDIA SEMESTER 7A PBSI UNIVERSITY OF MUSLIM NUSANTARA AL WASHLIYAH YEAR 2020/2021." Sensei International Journal of Education and Linguistic 1, no. 2 (May 10, 2021): 276–90. http://dx.doi.org/10.53768/sijel.v1i2.22.
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This study aims to determine the ability to write prose fiction and drama by applying the use of video-based interactive learning media in the 7 semester of PBSI, University of Muslim Nusantara Al Washliyah year 2020/2021. The research method used in this research is quantitative descriptive method using Classroom Action Research (CAR). The population in the study amounted to 91 in 7 semester students of the PBSI Department at the Muslim Nusantara Al-Washliyah University. The sample in this study was 32 students in semester 7A PBSI University of Muslim Nusantara Al Washliyah year 2020/2021. Before carrying out cycle I, the initial test obtained an average score of 66.9, or the percentage of outcome assessment (PPH) of 66.9%. The next step is to carry out the action with II cycles. In cycle II, the average score of 72.4, or the percentage of outcome assessment (PPH) of 72.4%, is higher than the initial test, but has not met the target of implementing the action. To achieve better learning, reflection is carried out for further action. Then proceed to cycle II with an average value of 80.4, or the percentage of outcome assessment (PPH) of 80.4%. The target for the implementation of the measures was an average of 70 individually and classically. This means that there is a very significant increase
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Morey, Peter. "“Halal fiction” and the limits of postsecularism: Criticism, critique, and the Muslim in Leila Aboulela’s Minaret." Journal of Commonwealth Literature 53, no. 2 (February 13, 2017): 301–15. http://dx.doi.org/10.1177/0021989416689295.
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This article examines Leila Aboulela’s 2005 novel Minaret, considering the extent to which it can be seen as an example of a postsecular text. The work has been praised by some as one of the most cogent attempts to communicate a life of Islamic faith in the English language novel form. Others have expressed concern about what they perceive as its apparent endorsement of submissiveness and a secondary status for women, along with its silence on some of the more thorny political issues facing Islam in the modern world. I argue that both these readings are shaped by the current “market” for Muslim novels, which places on such texts the onus of being “authentically representative”. Moreover, while apparently underwriting claims to authenticity, Aboulela’s technique of unvarnished realism requires of the reader the kind of suspension of disbelief in the metaphysical that appears to run contrary to the secular trajectory of the English literary novel in the last 300 years. I take issue with binarist versions of the postsecular thesis that equate the post-Enlightenment West with relentless desacralization and the “Islamic world” with a persistent collectivist and spiritual outlook, and suggest that we pay more attention to fundamental narrative elements which recur across the supposed West/East divide. Historically simplistic understandings of the secularization of culture — followed in the last few years by a postsecular turn — misrepresent the actual evolution of the novel. The “religious” persists, albeit transmuted into symbolic schema and themes of material or emotional redemption. I end by arguing for the renewed relevance of the kind of analysis of literary “archetypes” suggested by Northrop Frye, albeit disentangled from its specifically Christian resonances and infused by more attention to cultural cross-pollination. It is this type of approach that seems more accurately to account for the peculiarities of Aboulela’s fiction.
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Pariat, Janice. "19/87." Excursions Journal 4, no. 2 (January 24, 2020): 89–98. http://dx.doi.org/10.20919/exs.4.2013.191.
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In 1987, Shillong, the small hill-station town that I come from in the far northeast of India, played backdrop to swift and violent ‘ethnic’ conflicts between the local Khasis and ‘dkhars’ (the Khasi word for ‘outsider’). The designation ‘dkhar’ implies the drawing of borders of purity in terms of bloodline and lineage. This fiction piece is about the relationship between two unlikely friends – Suleiman, a Muslim tailor fond of flying kites and Banri, a Khasi youth with a penchant for betting. The story gives voice to alternative conceptions of belonging and being indigenous to a place, and to the peripheral expressions of the awkwardness of purity.
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Shah, Nasreen Aslam. "The Holy and the UN Holy." Pakistan Journal of Gender Studies 6, no. 1 (December 8, 2012): 269–71. http://dx.doi.org/10.46568/pjgs.v6i1.415.
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The Holy and the UN Holy: Critical Essays on Qaisra Shahraz’s fiction is a fine collection of essays seems to be the outcome of literary effort to portray the contradictory images as well as comparison of dual standards with stereotypes in society. Qaisra Shahraz is the author of two novels The Holy Woman (London,Black Amber:Arcadia Books,2001) and A Pair of Jeans (discovered by Leisel Hermes in a 1988 volume Holding out : Short Stories by Women published in Manchester by Crocus .These novels are translated in to numerous languages. The Holy Woman introduced the reader to the traditions of a vibrant world of four Muslim Countries.
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Ali, Nadya. "Seeing and unseeing Prevent’s racialized borders." Security Dialogue 51, no. 6 (June 29, 2020): 579–96. http://dx.doi.org/10.1177/0967010620903238.
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This article provides a re-theorization of the Prevent strategy as racialized bordering. It explores how knowledge regarding the racist logics of British counter-terrorism are supressed through structures of white ignorance and how International Relations scholarship is implicated in this tendency to ‘whitewash’ Prevent’s racism. Building on the use of science fiction in International Relations, the article uses China Miéville’s novel The City and the City to undertake the analysis. Miéville evokes a world where the cities of Ul Qoma and Besźel occupy the same physical space but are distinct sovereign jurisdictions. Citizens are disciplined to ‘see’ their city and ‘unsee’ the other city to produce borders between the two. The themes of coding signifiers of difference and seeing/unseeing as bordering practices are used to explore how Prevent racializes Muslims as outsiders to a white Britain in need of defending. Muslim difference is hypervisibilized or seen as potentially threatening and coded as part of racialized symptoms which constitute radicalization and extremism. This article shows how the racial bordering of Prevent sustains violence perpetrated by white supremacists, which is subsequently ‘unseen’ through the case of Thomas Mair.
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Edwin, Shirin. "Racing Away from Race: The Literary Aesthetics of Islam and Gender in Mohammed Naseehu Ali’s The Prophet of Zongo Street and Abubakar Adam Ibrahim’s The Whispering Trees." Islamic Africa 7, no. 2 (November 2, 2016): 133–58. http://dx.doi.org/10.1163/21540993-00702010.
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Some literary discussions on Islam in West Africa argue that African Muslims owe allegiance more to Arab race and culture since the religion has an Arab origin while owing less to indigenous and therefore “authentic” African cultures. Most notably, in his famous quarrel with Ali Mazrui, the Nobel laureate Wole Soyinka wrenches race to serve a tendentious historicism about African Muslims as racially Arab and therefore foreign to African culture. In their fiction, two new West African writers, Mohammed Naseehu Ali and Abubakar Adam Ibrahim, allegorize African Islamic identity as tied to Arab race and culture as madness, lunacy and even death. In particular, Ali’s short story “The Prophet of Zongo Street” engages with this obsessive dialectic between African Islamic identity and Arab race. Although not explicitly thematizing Islamic identity as tied to Arab race or culture, three other stories by the same authors, Ali’s story “Mallam Sile” and Ibrahim’s stories “The Whispering Trees” and “Closure,” gender the dialectic between race and Islamic identity. Ali and Ibrahim show African Muslim women’s abilities to effect change in difficult situations and relationships—marriage, romance, legal provisions on inheritance, prayer and honor. In so doing, I argue, these authors reflect a potential solution to the difficult debate in African literary criticism on Islamic identity and Arab race and culture.
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Mahmutćehajić, Rusmir. "ANDRIĆISM." East European Politics and Societies: and Cultures 27, no. 4 (July 30, 2013): 619–67. http://dx.doi.org/10.1177/0888325413494773.
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Andrić’s fiction is closely identified with Bosnia and often taken for a faithful reflection of that country’s culture, social relations, and tragic history. Rather than reflecting Bosnian pluralism, however, his oeuvre undermines its very metaphysical underpinnings, in part because his works are so firmly rooted in the European experience of the nineteenth and twentieth centuries. From the perspective of a dominant modernity, certain cultures and peoples came to be presented as un-European, Oriental, and essentially foreign. Bosnia, which had always been a religiously plural society, now became one where ideological models excluded its Muslim inhabitants. In line with long-standing European practice, Andrić drew an image of the Bosnian Muslim as Turk and the Turk as Bosnian Muslim, converting the real content of Bosnian society into a plastic material for the ideologues of homogenous societies to use in modelling external and internal enemies that were essentially identical. This process required as its precondition the destruction of that enemy through a process described as the social and cultural liberation of the Christian subject. Over time, this exclusion took on forms now termed genocide. In creating this image, Andrić deployed narrative techniques whose function may fairly be characterized as the aesthetic dissimulation of our ethical responsibilities towards the other and the different. Such elements from his oeuvre have been used in the nationalist ideologies anti-Muslimism serves as a building block. In this paper, certain aspects of the ideological reading and interpretation of Andrić’s oeuvre are presented.
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Vilozny, Roy. "Between Myth-Making and Shiite Exegesis: Nasnās and Qurʾān 2:30." Intellectual History of the Islamicate World 6, no. 3 (May 30, 2018): 281–99. http://dx.doi.org/10.1163/2212943x-00603003.
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Abstract This paper explores the role that the myth of the Nasnās, a pre-Adamic humanlike creature, plays in the Shiite exegesis of Qurʾān 2:30. It aims to shed light on the blurry line between myth-making, fiction and Quranic commentary. Of a cosmological nature, this verse has long provoked speculation by Muslim exegetes about universal history. Nevertheless, the Shiite evocation of the Nasnās in this context is unique and reflects a somewhat different cosmological perception. Whether this perception is the result of commentators’ endeavors to tackle some of the theological difficulties posed by this verse or a mere reflection of their heretofore existing cosmological notions, is an additional tension to be addressed.
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Milostivaya, Alexandra, Ludmila Bronskaya, Irina Makhova, Olga Chudnov, and Natalia Kizilova. "Migrant’s Semiotics in the novel “The 45th Parallel” by Polina Zherebtsova." SHS Web of Conferences 69 (2019): 00078. http://dx.doi.org/10.1051/shsconf/20196900078.
Full textAbstract:
The article is devoted to the socio-cultural and linguistic analysis of the characteristics of mutual penetration and mutual determination of Christian and Muslim semiotic culture codes in migration discourse of North Caucasus that creates the effect of syncretism of “ours” and “theirs” in speech behavior based on the novel “The 45th Parallel” by Polina Zherebtsova. The story takes place in Stavropol, on the 45th Parallel of the Earth. The documentary novel written in 2005 – 2006 is based on personal diaries of the author, a refugee from Grozny. The aim of this article is to analyze mentalities of Russian (Christian) refugees from the Chechen Republic in the fiction. The research makes it possible to conclude that secondary acculturation of migrants has modified their axiological picture of the world, psychology, lifestyle and sociocultural habits of migrants; together with attributes of their culture, they have preserved relics of the worldview of societies, which they have left. So it is possible to speak about a palimpsest of Christian and Muslim semiotic culture codes “Clothes”, “Food”, and “Interpersonal relations” in migration discourse of North Caucasus. The main methods of the research are the semiotic analysis and the hermeneutic interpretation of discourse.