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In Framing Muslims: Stereotyping and Representation after 9/11, Peter Morey and Amina Yaqin dissect how stereotypes that depict Muslims as an inherently problematic presence in the West are constructed, deployed, and circulated in the public imagination, producing an immense gulf between representation and a considerably more complex reality.
Media depictions of Arabs and Muslims continue to be framed by images of camels, belly dancers, and dagger-wearing terrorists. But do only Hollywood movies and TV news have the power to frame public discourse? This interdisciplinary study transfers media framing theory to literary studies to show how life writing (re-)frames Orientalist stereotypes. The innovative analysis of the post-9/11 autobiographies »West of Kabul, East of New York«, »Letters from Cairo«, and »Howling in Mesopotamia« makes a powerful claim to approach literature based on a theory of production and reception, thus enhancing the multi-disciplinary potential of framing theory.
For generations Islamic and Western intellectuals and policymakers have debated Islam’s compatibility with democratic government, usually with few solid conclusions. But where—Brandon Kendhammer asks in this book—have the voices of ordinary, working-class Muslims been in this conversation? Doesn’t the fate of democracy rest in their hands? Visiting with community members in northern Nigeria, he tells the complex story of the stunning return of democracy to a country that has also embraced Shariah law and endured the radical religious terrorism of Boko Haram. Kendhammer argues that despite Nigeria’s struggles with jihadist insurgency, its recent history is really one of tenuous and fragile reconciliation between mass democratic aspirations and concerted popular efforts to preserve Islamic values in government and law. Combining an innovative analysis of Nigeria’s Islamic and political history with visits to the living rooms of working families, he sketches how this reconciliation has been constructed in the conversations, debates, and everyday experiences of Nigerian Muslims. In doing so, he uncovers valuable new lessons—ones rooted in the real politics of ordinary life—for how democracy might work alongside the legal recognition of Islamic values, a question that extends far beyond Nigeria and into the Muslim world at large.
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.
When Guinean Muslims leave their homeland, they encounter radically new versions of Islam and new approaches to religion more generally. In Remaking Islam in African Portugal, Michelle C. Johnson explores the religious lives of these migrants in the context of diaspora. Since Islam arrived in West Africa centuries ago, Muslims in this region have long conflated ethnicity and Islam, such that to be Mandinga or Fula is also to be Muslim. But as they increasingly encounter Muslims not from Africa, as well as other ways of being Muslim, they must question and revise their understanding of "proper" Muslim belief and practice. Many men, in particular, begin to separate African custom from global Islam. Johnson maintains that this cultural intersection is highly gendered as she shows how Guinean Muslim men in Lisbon—especially those who can read Arabic, have made the pilgrimage to Mecca, and attend Friday prayer at Lisbon's central mosque—aspire to be cosmopolitan Muslims. By contrast, Guinean women—many of whom never studied the Qur'an, do not read Arabic, and feel excluded from the mosque—remain more comfortably rooted in African custom. In response, these women have created a "culture club" as an alternative Muslim space where they can celebrate life course rituals and Muslim holidays on their own terms. Remaking Islam in African Portugal highlights what being Muslim means in urban Europe and how Guinean migrants' relationships to their ritual practices must change as they remake themselves and their religion.
As southern Lebanon becomes the latest battleground for Islamist warriors, Everyday Jihad plunges us into the sprawling, heavily populated Palestinian refugee camp at Ain al-Helweh, which in the early 1990s became a site for militant Sunni Islamists. A place of refuge for Arabs hunted down in their countries of origin and a recruitment ground for young disenfranchised Palestinians, the camp--where sheikhs began actively recruiting for jihad--situated itself in the global geography of radical Islam. With pioneering fieldwork, Bernard Rougier documents how Sunni fundamentalists, combining a literal interpretation of sacred texts with a militant interpretation of jihad, took root in this Palestinian milieu. By staying very close to the religious actors, their discourse, perceptions, and means of persuasion, Rougier helps us to understand how radical religious allegiances overcome traditional nationalist sentiment and how jihadist networks grab hold in communities marked by unemployment, poverty, and despair. With the emergence of Hezbollah, the Shiite political party and guerrilla army, at the forefront of Lebanese and regional politics, relations with the Palestinians will be decisive. The Palestinian camps of Lebanon, whose disarmament is called for by the international community, constitute a contentious arena for a multitude of players: Syria and Iran, Hezbollah and the Palestinian Authority, and Bin Laden and the late Zarqawi. Witnessing everyday jihad in their midst offers readers a rare glimpse into a microcosm of the religious, sectarian, and secular struggles for the political identity of the Middle East today.
In the constant deluge of media coverage on Islam, Muslims are often portrayed as terrorists, refugees, radicals, or victims, depictions that erode human responses of concern, connection, or even a willingness to learn about Muslims. On Islam helps break this cycle with information and strategies to understand and report the modern Muslim experience. Journalists, activists, bloggers, and scholars offer insights into how Muslims are represented in the media today and offer tips for those covering Islam in the future. Interviews provide personal and often moving firsthand accounts of people confronting the challenges of modern life while maintaining their Muslim faith, and brief overviews provide a crash course on Muslim beliefs and practices. A concise and frank discussion of the Muslim experience, On Islam provides facts and perspective at a time when truth in journalism is more vital than ever.
Five centuries after the expulsion of Muslims and Jews from Spain, Europe is once again becoming a land of Islam. At the beginning of a new millennium, and in an era marked as one of globalization, Europe continues to wrestle with the issue of national identity, especially in the context of its Muslim citizens. Muslim Europe or Euro-Islam brings together distinguished scholars from Europe, the United States, and the Middle East in a dynamic discussion about the Muslim populations living in Europe and about Europe's role in framing Islam today. Working at the knotty intersection of cultural identity, the politics of nations and nationalisms, and religious persuasions, this is an invaluable anthology of scholarship that reveals the multifaceted natures of both Europe and Islam.
China's Xinjiang Uyghur Autonomous Region is experiencing a crisis of securitization and mass incarceration. In Soundscapes of Uyghur Islam, author Rachel Harris examines the religious practice of a group of Uyghur women in a small village now engulfed in this chaos. Despite their remote location, these village women are mobile and connected, and their religious soundscapes flow out across transnational networks. Harris explores the spiritual and political geographies they inhabit, moving outward from the village to trace connections with Mecca, Istanbul, Bishkek, and Beijing. Sound, embodiment, and territoriality illuminate both the patterns of religious change among Uyghurs and the policies of cultural erasure used by the Chinese state to reassert its control over the land the Uyghurs occupy. By drawing on contemporary approaches to the circulation of popular music, Harris considers how various forms of Islam that arrive via travel and the Internet come into dialogue with local embodied practices. Synthesized together, these practices create new forms that facilitate powerful, affective experiences of faith.
In an era of rampant Islamophobia, what do literary representations of Muslims and anti-Muslim bigotry tell us about changing concepts of cultural difference? In Islamophobia and the Novel, Peter Morey analyzes how recent works of fiction have framed and responded to the rise of anti-Muslim prejudice, showing how their portrayals of Muslims both reflect and refute the ideological preoccupations of media and politicians in the post-9/11 West. Islamophobia and the Novel discusses novels embodying a range of positions—from the avowedly secular to the religious, and from texts that appear to underwrite Western assumptions of cultural superiority to those that recognize and critique neoimperial impulses. Morey offers nuanced readings of works by John Updike, Ian McEwan, Hanif Kureishi, Monica Ali, Mohsin Hamid, John le Carré, Khaled Hosseini, Azar Nafisi, and other writers, emphasizing the demands of the literary marketplace for representations of Muslims. He explores how depictions of Muslim experience have challenged liberal assumptions regarding the novel’s potential for empathy and its ability to encompass a variety of voices. Morey argues for a greater degree of critical self-consciousness in our understanding of writing by and about Muslims, in contrast to both exclusionary nationalism and the fetishization of difference. Contemporary literature’s capacity to unveil the conflicted nature of anti-Muslim bigotry expands our range of resources to combat Islamophobia. This, in turn, might contribute to Islamophobia’s eventual dismantling.