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A new cohort of Muslim youth has arisen since the attacks of 9/11, facilitated by the proliferation of recent communication technologies and the Internet. By focusing on these young people as a heterogeneous global cohort, the contributors to this volume—who draw from a variety of disciplines—show how the study of Muslim youth at this particular historical juncture is relevant to thinking about the anthropology of youth, the anthropology of Islamic and Muslim societies, and the post-9/11 world more generally. These scholars focus on young Muslims in a variety of settings in Asia, Africa, Europe, the Middle East, and North America and explore the distinct pastimes and performances, processes of civic engagement and political action, entrepreneurial and consumption practices, forms of self-fashioning, and aspirations and struggles in which they engage as they seek to understand their place and make their way in a transformed world.
Explores how young people from communities targeted in the War on Terror engage with the “political,” even while they are under constant scrutiny and surveillance Since the attacks of 9/11, the banner of national security has led to intense monitoring of the politics of Muslim and Arab Americans. Young people from these communities have come of age in a time when the question of political engagement is both urgent and fraught. In The 9/11 Generation, Sunaina Marr Maira uses extensive ethnography to understand the meaning of political subjecthood and mobilization for Arab, South Asian, and Afghan American youth. Maira explores how young people from communities targeted in the War on Terror engage with the “political,” forging coalitions based on new racial and ethnic categories, even while they are under constant scrutiny and surveillance, and organizing around notions of civil rights and human rights. The 9/11 Generation explores the possibilities and pitfalls of rights-based organizing at a moment when the vocabulary of rights and democracy has been used to justify imperial interventions, such as the U.S. wars in Iraq and Afghanistan. Maira further reconsiders political solidarity in cross-racial and interfaith alliances at a time when U.S. nationalism is understood as not just multicultural but also post-racial. Throughout, she weaves stories of post-9/11 youth activism through key debates about neoliberal democracy, the “radicalization” of Muslim youth, gender, and humanitarianism.
In Missing, Sunaina Marr Maira explores how young South Asian Muslim immigrants living in the United States experienced and understood national belonging (or exclusion) at a particular moment in the history of U.S. imperialism: in the years immediately following September 11, 2001. Drawing on ethnographic research in a New England high school, Maira investigates the cultural dimensions of citizenship for South Asian Muslim students and their relationship to the state in the everyday contexts of education, labor, leisure, dissent, betrayal, and loss. The narratives of the mostly working-class youth she focuses on demonstrate how cultural citizenship is produced in school, at home, at work, and in popular culture. Maira examines how young South Asian Muslims made sense of the political and historical forces shaping their lives and developed their own forms of political critique and modes of dissent, which she links both to their experiences following September 11, 2001, and to a longer history of regimes of surveillance and repression in the United States. Bringing grounded ethnographic analysis to the critique of U.S. empire, Maira teases out the ways that imperial power affects the everyday lives of young immigrants in the United States. She illuminates the paradoxes of national belonging, exclusion, alienation, and political expression facing a generation of Muslim youth coming of age at this particular moment. She also sheds new light on larger questions about civil rights, globalization, and U.S. foreign policy. Maira demonstrates that a particular subjectivity, the “imperial feeling” of the present historical moment, is linked not just to issues of war and terrorism but also to migration and work, popular culture and global media, family and belonging.
The contributors to this volume--who draw from a variety of disciplines--show how the study of Muslim youth at this particular historical juncture is relevant to thinking about the anthropology of youth, the anthropology of Islamic and Muslim societies, and the post-9/11 world more generally.
How do Muslims who grew up after September 11 balance their love for hip-hop with their devotion to Islam? How do they live the piety and modesty called for by their faith while celebrating an art form defined, in part, by overt sexuality, violence, and profanity? In Representing Islam, Kamaludeen Mohamed Nasir explores the tension between Islam and the global popularity of hip-hop, including attempts by the hip-hop ummah, or community, to draw from the struggles of African Americans in order to articulate the human rights abuses Muslims face. Nasir explores state management of hip-hop culture and how Muslim hip-hoppers are attempting to "Islamize" the genre's performance and jargon to bring the music more in line with religious requirements, which are perhaps even more fraught for female artists who struggle with who has the right to speak for Muslim women. Nasir also investigates the vibrant underground hip-hop culture that exists online. For fans living in conservative countries, social media offers an opportunity to explore and discuss hip-hop when more traditional avenues have been closed. Representing Islam considers the complex and multifaceted rise of hip-hop on a global stage and, in doing so, asks broader questions about how Islam is represented in this global community.
Muslim American Youth offers a critical conceptual framework to aid in understanding Muslim American identity formation processes, a framework which can also be applied to other groups of marginalized and immigrant youth. In addition, through their innovative data and analytic methods the authors provide an antidote to "qualitative vs. quantitative" arguments that have unnecessarily captured much time and energy in psychology and other behavioral sciences. Muslim American Youth provides a much-needed roadmap for those seeking to understand how Muslim youth and other groups of immigrant youth negotiate their identities as Americans.--Book jacket.
This book is a sociological study of Muslim youth culture in two global cities in the Asia Pacific: Singapore and Sydney. Comparing young Muslims' participation in and reflections on various elements of popular culture, this study illuminates the range of attitudes and strategies they adopt to reconcile popular youth culture with piety.
Following the 9/11 attacks, approximately four million Americans have turned eighteen each year and more than fifty million children have been born. These members of the millennial and post-millennial generation have come of age in a moment marked by increased anxiety about terrorism, two protracted wars, and policies that have raised questions about the United States's role abroad and at home. Young people have not been shielded from the attacks or from the wars and policy debates that followed. Instead, they have been active participants—as potential military recruits and organizers for social justice amid anti-immigration policies, as students in schools learning about the attacks or readers of young adult literature about wars. The War of My Generation is the first essay collection to focus specifically on how the terrorist attacks and their aftermath have shaped these new generations of Americans. Drawing from a variety of disciplines, including anthropology, sociology, cultural studies, and literary studies, the essays cover a wide range of topics, from graphic war images in the classroom to computer games designed to promote military recruitment to emails from parents in the combat zone. The collection considers what cultural factors and products have shaped young people's experience of the 9/11 attacks, the wars that have followed, and their experiences as emerging citizen-subjects in that moment. Revealing how young people understand the War on Terror—and how adults understand the way young people think—The War of My Generation offers groundbreaking research on catastrophic events still fresh in our minds.
In the last few decades, the media, academics, and the general public have put considerable focus on Muslim culture and politics around the world. Specifically, the rising population of young Muslims has generated concerns about religious radicalism, Islamism, and conflicts in multicultural societies. However, few studies have been devoted to how a new generation of Muslims is reshaping society in positive ways. In Political Muslims, Abbas and Hamid provide a new perspective on Muslim youth, presenting them as agents of creative social change and as active participants in cultural and community organizations where resistance leads to negotiated change. In a series of case studies that cross the globe, contributors capture the experiences of being young and Muslim in ten countries—the United States, Canada, Britain, the Netherlands, Switzerland, Turkey, Afghanistan, Pakistan, Kashmir, and Indonesia. They examine urban youth from various socioeconomic backgrounds, addressing issues that range from hybrid identities and student activism to the strategic use of music and social media. With diverse disciplinary and methodological approaches, Political Muslims gives readers a nuanced and authentic understanding of the everyday social, economic, and political realities of young people.
Islam is Americas fastest growing religion, with more than six million Muslims in the United States, all living in the shadow of 9/11. Who are our Muslim neighbors? What are their beliefs and desires? How are they coping with life under the War on Terror? In Mecca and Main Street, noted author and journalist Geneive Abdo offers illuminating answers to these questions. Gaining unprecedented access to Muslim communities in America, she traveled across the country, visiting schools, mosques, Islamic centers, radio stations, and homes. She reveals a community tired of being judged by American perceptions of Muslims overseas and eager to tell their own stories. Abdo brings these stories vividly to life, allowing us to hear their own voices and inviting us to understand their hopes and their fears. Inspiring, insightful, tough-minded, and even-handed, this book will appeal to those curious (or fearful) about the Muslim presence in America. It will also be warmly welcomed by the Muslim community.