Rewriting Islam: Decolonialism, Justice, and Contemporary Muslimah Literature
Autor Hasnul Insani Djoharen Limba Engleză Paperback – 22 aug 2024
In Rewriting Islam, Hasnul Insani Djohar examines how women writers of the Ummah, or Muslim religious community, portray Muslim women fighting for gender and social justice while living as minorities in prosperous countries. Focusing on the body of Muslimah writing that has emerged since the US invasion of Iraq in 2003, Djohar considers fiction such as Mohja Kahf’s The Girl in the Tangerine Scarf, Randa Jarrar’s A Map of Home, Laila Lalami’s Hope and Other Dangerous Pursuits, and G. Willow Wilson’s Alif the Unseen. Djohar also examines poetry, memoirs, and short stories. Together, these works depict the diversity of Muslimah identities and cultures worldwide. Operating within postcolonial and Islamic studies frameworks, Djohar investigates how these writers contribute to larger debates around gender and globalization—including justice for immigrants and refugees, who are often blamed for social problems rather than recognized as victims of US imperialism and transnational capitalist globalization. By way of close readings and careful attention to historical, cultural, and religious contexts, Djohar illuminates how Muslimah American writers decolonize justice and white sovereignty by elevating interconnectedness, spirituality, and sisterhood across diverse communities.
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| Ohio State University Press – 22 aug 2024 | 574.01 lei 6-8 săpt. |
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Specificații
ISBN-13: 9780814259191
ISBN-10: 0814259197
Pagini: 192
Dimensiuni: 152 x 229 x 14 mm
Greutate: 0.29 kg
Editura: Ohio State University Press
Colecția Ohio State University Press
ISBN-10: 0814259197
Pagini: 192
Dimensiuni: 152 x 229 x 14 mm
Greutate: 0.29 kg
Editura: Ohio State University Press
Colecția Ohio State University Press
Recenzii
“Djohar expertly positions underrepresented Muslimah voices at the heart of contemporary discussions on representation, diaspora, migration, and the challenges of anti-Muslim racism. Rewriting Islam makes a vital contribution to the ongoing dialogue about the intersection of literature, identity, and societal issues.” —Danielle Haque, author of Interrogating Secularism: Race and Religion in Arab Transnational Art and Literature
“Rewriting Islam offers deep insights into the role played by Muslimah in consciousness-raising. By centering stories of Muslimah with transnational vantagepoints—Syrian American, Palestinian-Egyptian American, Moroccan American, and others—Djohar knits the concept of Muslim sisterhood around the globe.” —Humaira Riaz, author of Unfolding Islamophobic Racism in American Fiction
Notă biografică
Hasnul Insani Djohar is Senior Lecturer in the Department of English at Universitas Islam Negeri Syarif Hidayatullah. Her research has appeared in many journals, including Journal of Language and Literature and College Literature: A Journal of Critical Literary Studies.
Extras
How do we perceive Islam and Muslim women or Muslimah? How do we understand the long history of white supremacy and american neoimperialism? And why do we urgently need to decolonize white supremacy and justice? Ato Quayson and Ankhi Mukherjee define decolonizing, which has historically specific and metaphorical implications, as “actions that seek autonomy from the legacies of colonization, slavery, White supremacy, sexism, and Eurocentrism in a rapidly changing yet interconnected world.” Indeed, we need to believe that we can change and we can break white supremacy in our local cultures by structuring solidarity among bordering groups and preserving our traditions instead of perpetuating white narrative ideologies such as “The more things change, the more they stay the same,” “History repeats itself,” and “Time heals all wounds.” No, all these slogans are wrong, as they are constructed to maintain white reign that we need to break down; as Viviane Saleh-Hanna argues, “the possibilities of a new world are real. We cannot accept white power and its occupation of our lands. Expressions and sayings like this continue to naturalize white power within our expectations of the world. We must reject this defeatist thinking.” Indeed, we need to reject this defeatist thinking by deconstructing eurocentric knowledge defining our positions in this peripheral world. In doing so, Saleh-Hanna deconstructs all eurocentric directions, such as north america and western europe, by setting them in lowercase letters, except for one W, the capital West only for West Bank. Suppose Saleh-Hanna deconstructs eurocentric directions, such as north, west, east, and south, with lower case. In that case, I will not only deconstruct all western directions by setting them in lower case but also western epistemologies such as eurocentrism, orientalism, neoimperialism, and zionism, and western empires and countries such as american or the u.s., british, dutch, spanish, european, and anglo empires. Deconstructing these western epistemologies and countries into small cases signifies deconstructing and decolonizing our minds, which are dominated by western perspectives and world history, which tend to see the world based on western ideologies instead of our philosophies, such as Muslim values. To deconstruct this western hegemony, I will also write Islamic terminologies, such as Hijrah (migration), Jihad (striving against selfishness), and Shalat (ritual worshipping and praying), and of the Muslim world or Muslim countries in the capital case, signifying how we need to decolonize our mind by better appreciating perspectives and traditions, especially from non-western cultures that have suffered as the victims of white rule: orientalism and neoimperialism for centuries. To give more voice for american minorities, I will write american ethnicities in capital letters while america or the u..s. and americans remain lowercases to remind anglo americans of willing to listen to these marginalized voice, such as Native americans, African americans, Mexican americans, Asian americans, Arab americans, and Muslim americans.
Moreover, I would like to deconstruct eurocentric dominions in culture, history, and memory by decolonizing Islamic history, Muslim cultures, and memories dominated by eurocentricism for centuries. In doing so, I investigate literary texts written by Muslim women, or Muslimah, with transnational identities in their transnational literature. Indeed, decolonizing typically involves “the two categories of indigenous literature and the literature written by immigrants,” as decolonizing also provides a vocabulary “by which new demands for social equity may help to reshape the literary curriculum in the direction of greater sensitivity to urgent racial and social justice issues in the world itself.” Indeed, the main thread of these literary texts selected is searching for social justice issues and decolonizing white supremacy by promoting the ideas of interconnectedness and solidarity or sisterhood across the various communities that each chapter of the book seeks to address. To decolonize orientalism and neoimperialism, these Muslimah writers use their various stories by deploying various strategies and engaging with multiple theories, ranging from neoimperialism, postcolonial ecofeminism, and posthumanism to surveillance and trauma studies. Indeed, all these multiple concepts led to the ideas of collectivism and solidarity as these writers connected to other marginal groups, such as African americans and Native americans. By showing multiple voices engaging with diverse theories, these Muslimah writers contribute to more significant debates on global problems, such as anti-Muslim racism, american neoimperialism linked to israeli zionism, and global transnational capitalism rooted in white dominions. Indeed, capitalism is not rooted in communism, as Derrida suggests, but in white hegemony, as Saleh-Hanna claims in her books on Black feminism. I will expand Saleh-Hanna’s study by arguing that the continued silencing and repression of Muslimah representation is tied to the long history of white hegemony, in this case, american racism and neoimperialism rooted in global, transnational capitalism, which tends to perceive Muslimah immigrants as part of global problems instead of as victims of american neoimperialism and white domination. To reject this white ideology, these Muslimah writings foster interrelations and solidarity or sisterhood across miscellaneous groups.
Moreover, I would like to deconstruct eurocentric dominions in culture, history, and memory by decolonizing Islamic history, Muslim cultures, and memories dominated by eurocentricism for centuries. In doing so, I investigate literary texts written by Muslim women, or Muslimah, with transnational identities in their transnational literature. Indeed, decolonizing typically involves “the two categories of indigenous literature and the literature written by immigrants,” as decolonizing also provides a vocabulary “by which new demands for social equity may help to reshape the literary curriculum in the direction of greater sensitivity to urgent racial and social justice issues in the world itself.” Indeed, the main thread of these literary texts selected is searching for social justice issues and decolonizing white supremacy by promoting the ideas of interconnectedness and solidarity or sisterhood across the various communities that each chapter of the book seeks to address. To decolonize orientalism and neoimperialism, these Muslimah writers use their various stories by deploying various strategies and engaging with multiple theories, ranging from neoimperialism, postcolonial ecofeminism, and posthumanism to surveillance and trauma studies. Indeed, all these multiple concepts led to the ideas of collectivism and solidarity as these writers connected to other marginal groups, such as African americans and Native americans. By showing multiple voices engaging with diverse theories, these Muslimah writers contribute to more significant debates on global problems, such as anti-Muslim racism, american neoimperialism linked to israeli zionism, and global transnational capitalism rooted in white dominions. Indeed, capitalism is not rooted in communism, as Derrida suggests, but in white hegemony, as Saleh-Hanna claims in her books on Black feminism. I will expand Saleh-Hanna’s study by arguing that the continued silencing and repression of Muslimah representation is tied to the long history of white hegemony, in this case, american racism and neoimperialism rooted in global, transnational capitalism, which tends to perceive Muslimah immigrants as part of global problems instead of as victims of american neoimperialism and white domination. To reject this white ideology, these Muslimah writings foster interrelations and solidarity or sisterhood across miscellaneous groups.
Cuprins
Acknowledgments Introduction Spirituality, Collectivity, and Solidarity or Sisterhood Chapter 1 Decolonizing the Crossroads of America and the Bildungsroman Chapter 2 Decolonizing Muslim Cultures and Food Cultures Chapter 3 Decolonizing Islamic History of Muslimah Leaders Chapter 4 Decolonizing Collective Trauma Chapter 5 Decolonizing Collective Justice and Islamic Social Justice Chapter 6 Decolonizing Immigrant Bodies and Collective Motherlands Chapter 7 Decolonizing Collective Surveillance and the FBI Chapter 8 Decolonizing Collective Memories Conclusion Decolonizing White Supremacy in the Muslim World Works Cited Index
Descriere
Considers a wide range of contemporary works by American Muslimah writers, showing how they seek gender and social justice through interconnectedness, spirituality, and sisterhood across diverse communities.