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Radical Skin, Moderate Masks explores a voice trapped by the War on Terror. How can a Muslim speak about politics? And, in what tone can they argue? In today's climate can they "talk back" without being defined as a moderate or radical? And, what do the conditions put on their political choices reveal about liberalism and its deep and historical relationship with racism? This timely work looks at ongoing debates and how they call for Muslims to engage in a "de-radicalisation" of their voice and identities. The author takes his lessons from Fanon and uses them to make sense of his many readings of Said's Orientalism. He reflects on the personal and scholarly difficulty of writing this very book. An autoethnography follows. It shows (rather than tells of) the felt demand to use a pleasing "Apollonian" liberalism. This approved language, however, erases a Muslim's ability to talk about the "Dionysian" more Asiatic parts of their faith and politics.
Firsthand accounts of COVID-19’s devastating effects on working-class communities of color The first months of the COVID-19 pandemic were filled with talk of heroes, the frontline workers who kept the country functioning. “And when they write those history books, the heroes of the battle will be the hardworking families of New York,” Governor Andrew Cuomo trumpeted on Labor Day 2020. But what if those heroes, those essential workers and their families, wrote the book themselves? In Until We’re Seen, the heroes write their own stories. Through firsthand accounts by college students at Brooklyn College and California State University Los Angeles, Until We’re Seen chronicles COVID-19’s devastating, disproportionate effects on working-class communities of color, even as the United States has declared the pandemic over and looks away from its impacts. Very few of these students and their families had the luxury of laboring from home; if they were able to keep their jobs, they took subways and buses, and they worked. They drove delivery trucks, worked in private homes, cooked food in restaurants for people to pick up, worked as EMTs, and did construction. They couldn’t escape to second homes; if anything, more people moved in, as families were forced to consolidate to save money. Together, the accounts in this book show that the COVID-19 pandemic did discriminate, following the race and class fissures endemic to US society. But if these are tales of hardship, they are also love stories—of students’ families, biological and chosen—and of the deep resolve, mundane carework, and herculean efforts such love entails. Recounting 2020–2022 through the experiences of predominantly young, working-class immigrants and people of color living in the first two major US COVID-19 epicenters, Until We’re Seen spotlights previously untold stories of the pandemic in New York, Los Angeles, and the nation as a whole.
This issue of AJISS opens with a guest editorial by Louay Safi, who reflects on the relationship between scholarship and social engagement while considering the remarkable career of his friend Sulayman Nyang (d. 2018). The first research article of this issue, Youssef J. Carter’s “Black Mus­limness Mobilized: A Study of West African Sufism in Diaspora,” argues that a powerful sense of diasporic identification and solidarity is cultivated by Mustafawi sufis in South Carolina and Senegal. The second article, Abdullah Al-Shami and Kathrine Bullock’s “Islamic Perspectives on Basic Income,” suggests that, although distinct from Western rationales, Islamic concepts and ethical-legal mechanisms have much in common with basic income programs. A review essay by Charles E. Butterworth contextualizes and considers the educational reform project of an ‘integration of knowledge’. Following the book reviews, Enes Karić’s “Goethe, His Era and Islam” traces the complex relationship between Goethe and Islam, as examined in recent literature in Bosnia and beyond. Finally, closing out this new issue of AJISS, Altaf Hussain’s obituary acts as a tribute to the life and work of Dr. Nyang.
This book examines the theoretical links between Edward W. Said and Sigmund Freud as well the relationship between psychoanalysis, postcolonialism and decoloniality more broadly. The author begins by offering a comprehensive review of the literature on psychoanalysis and postcolonialism, which is contextualized within the apparatus of racialized capitalism. In the close analysis of the interconnections between the Freud and Said that follows, there is an attempt to decolonize the former and psychoanalyze the latter. He argues that decolonizing Freud does not mean canceling him; rather, he employs Freud’s sharpest insights for our time, by extending his critique of modernity to coloniality. It is also advanced that psychoanalyzing Said does not mean psychologizing the man; instead the book's aim is to demonstrate the influence of psychoanalysis on Said’s work. It is asserted that Said began with Freud, repressed him, and then Freud returned. Reading Freud and Said side by side allows for the theorization of what the author calls contrapuntal psychoanalysis as liberation praxis, which is discussed in-depth in the final chapters. This book, which builds on the author’s previous work, Decolonial Psychoanalysis, will be a valuable text to scholars and students from across the psychology discipline with an interest in Freud, Said and the broader relationship between psychoanalysis and colonialism.
This book explores the renewed and vociferous defence of free speech witnessed in relation to a number of high-profile events, including the Charlie Hebdo massacre, the Brexit and Trump campaigns, and recent campus politics. Anthony Leaker argues that the defence of free speech has played a pivotal role in a resurgent right-wing nationalism, that it is the rallying point for a wider set of reactionary political demands, a form of aggrieved liberalism at best and patriarchal white supremacy at worst, aided by a complicit liberal centre. By focusing on these events and situating them within the wider geopolitical context of a post-democratic, post-truth world of austerity, ongoing conflict in the Middle East, Pasokification, and rising fascism, Leaker critiques the role that the defence of free speech has played in legitimising the scapegoating of oppressed minorities while deflecting attention from the egregious operations of power that have led to ever greater inequality, injustice and capitalist destruction. This powerful book shows that free speech is in fact a myth, an ideological tool employed by those in power to sustain existing power relations.
In 2011, Trinidad declared a state of emergency. This massive state intervention lasted for 108 days and led to the rounding up of over 7,000 people in areas the state deemed “crime hot spots.” The government justified this action and subsequent police violence on the grounds that these measures were restoring “the rule of law.” In this milieu of expanded policing powers, protests occasioned by police violence against lower-class black people have often garnered little sympathy. But in an improbable turn of events, six officers involved in the shooting of three young people were charged with murder at the height of the state of emergency. To explain this, the host of Crime Watch, the nation’s most popular television show, alleged that there must be a special power at work: obeah. From eighteenth-century slave rebellions to contemporary responses to police brutality, Caribbean methods of problem-solving “spiritual work” have been criminalized under the label of “obeah.” Connected to a justice-making force, obeah remains a crime in many parts of the anglophone Caribbean. In Experiments with Power, J. Brent Crosson addresses the complex question of what obeah is. Redescribing obeah as “science” and “experiments,” Caribbean spiritual workers unsettle the moral and racial foundations of Western categories of religion. Based on more than a decade of conversations with spiritual workers during and after the state of emergency, this book shows how the reframing of religious practice as an experiment with power transforms conceptions of religion and law in modern nation-states.
Artistic (Self)-Representations of Islam and Muslims: Perspectives Across France and the Maghreb is a collection of essays that explores the question of artistic representation(s)/self-representation(s) of Muslim religious and cultural identity in France, the Maghreb and in/between since the 2000s. The volume offers a plurality of feminine and masculine voices and points of view on cultural Islam (Franco-French, Franco-Maghrebi, Maghrebi), all the while addressing the impact of events like 9/11, the tragic attacks in France in 2015-2016 (Charlie Hebdo, Stade de France, Bataclan, Nice), and the Arab Spring. Taken together, the volume features a transnational and transversal set of artistic voices that are not looking for consensus, but rather invoke dissensus (Rancière) and a full range of expression. A necessary part of that full range of expression is (self)-representations: Muslims representing themselves, though this is no facile (self)-representations, as artists continue to use the properties of the imagination and performance to complexify an easy reading, reductive meaning, or oversimplified interpretation. This interdisciplinary study contributes to the fields of French and Francophone Studies, Humanities and Global/Cultural Studies such as political studies, sociology, political philosophy, literature, cinema, visual arts and media studies with a focus on broadening views on the topic of Islam and Muslim (self)-representations across disciplines.
This collection offers a unique exploration of critical racial literacy and anti-racist praxis in Australia's educational landscape. Combining critical race and Indigenous theories and perspectives, contributors articulate a decolonial liberatory imperative for our times. In an age when 'decolonization' has become a buzzword, the book demystifies 'critical anti-racism praxis,' advocating for critical and multidisciplinary approaches. Educators from a range of disciplines including Law, Indigenous Studies, Health, Sociology, Policy and the Arts collectively share compelling stories of educating on race, racism and anti-racism, offering strategies that can be put into practice in classrooms, activism and structural reforms.
In the last decade, Islamophobia in Western societies, where Muslims constitute the minority, has been studied extensively. However, Islamophobia is not restricted to the geography of the West, but rather constitutes a global phenomenon. It affects Muslim societies just as much, due to various historical, economic, political, cultural and social reasons. Islamophobia in Muslim Majority Societies constitutes a first attempt to open a debate about the understudied phenomenon of Islamophobia in Muslim majority societies. An interdisciplinary study, it focuses on socio-political and historical aspects of Islamophobia in Muslim majority societies. This volume will appeal to students, scholars and general readers who are interested in Racism Studies, Islamophobia Studies, the Middle East and North Africa (MENA) region, Islam and Politics.
The second edition of the award-winning Handbook of Autoethnography is a thematically organized volume that contextualizes contemporary practices of autoethnography and examines how the field has developed since the publication of the first edition in 2013. Throughout, contributors identify key autoethnographic themes and commitments and offer examples of diverse, thoughtful, effective, applied, and innovative autoethnography. The second edition is organized into five sections: In Section 1, Doing Autoethnography, contributors explore definitions of autoethnography, identify and demonstrate key features of autoethnography, and engage philosophical, relational, cultural, and ethical foundations of autoethnographic practice. In Section 2, Representing Autoethnography, contributors discuss forms and techniques for the process and craft of creating autoethnographic projects, using various media in/as autoethnography, and marking and making visible particular identities, knowledges, and voices. In Section 3, Teaching, Evaluating, and Publishing Autoethnography, contributors focus on supporting and supervising autoethnographic projects. They also offer perspectives on publishing and evaluating autoethnography. In Section 4, Challenges and Futures of Autoethnography, contributors consider contemporary challenges for autoethnography, including understanding autoethnography as a feminist, posthumanist, and decolonialist practice, as well as a method for studying texts, translations, and traumas. The volume concludes with Section 5, Autoethnographic Exemplars, a collection of sixteen classic and contemporary texts that can serve as models of autoethnographic scholarship. With contributions from more than 50 authors representing more than a dozen disciplines and writing from various locations around the world, the handbook develops, refines, and expands autoethnographic inquiry and qualitative research. This text will be a primary resource for novice and advanced researchers alike in a wide range of social science disciplines.