To see the other types of publications on this topic, follow the link: Arab American women Muslim women.
Journal articles on the topic 'Arab American women Muslim women'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Arab American women Muslim women.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Zbidi, Nawel. "Arab American Feminism: The Political and the Literary Strategies of Re-writing between Borders in Contemporary Post-9/11 Fiction by Women Writers." Journal of Critical Studies in Language and Literature 2, no. 6 (August 23, 2021): 28–34. http://dx.doi.org/10.46809/jcsll.v2i6.94.
Full textAbstract:
Undeniably, Arab American women occupy a debatable position in mainstream culture and politics. Because of their former invisibility, they started to claim their presence and to fight for their rights in post-9/11 America. They ardently become aware of their submission to both Arab patriarchy and sexism and the necessity to fight against this denigrating position. Likewise, they realise that they were silenced in discourses against Arab and Muslim discrimination in the United States. This paper focuses on the ways they have been challenging these discriminatory and invisibilizing discourses against Arab women through shedding light on their Transnational Feminist concerns in their writings, in which they have created a site to communicate anti-discrimination discourses, and to oppose the stereotypical monolithic portrayals of Arab men that are mainly due to the hypervisibility and the demonization of Arabs in post- 9/11 America. Additionally, it highlights how the Shehrazadian narrative strategy in contemporary Arab American women’s writing engulfs several features and illustrations of confrontation and resistance to the stereotypical representations of Arab women, mainly in the American popular culture. Indeed, Shehrazade and her narrative strategies become in this context a collective means for re-writing, reviving and redefining grandmother figures from the past. Shehrazed’s storytelling, as a life-serving strategy, becomes a metaphor for the urgency of exploring why and how figures like Shehrazade are translated across cultures and how Orientalism shapes such translation.
2
Hammer, Juliane. "Family and Gender among American Muslims." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 126–28. http://dx.doi.org/10.35632/ajis.v17i3.2054.
Full textAbstract:
Family and Gender among American Muslims presents a multitude of theoreticaland empirical discussions about the issues of family and gender in variousAmerican Muslim communities.Divided into three main sections, the first section, "Values, Structure, andVariations in Muslim Families" presents articles based on empirical researchon issues such as the role of women in an Iranian ethnic economy, the selfevaluationof Palestinian women's lives, the issue of mut'a-marriage amongLebanese Shi'as, and the problems of South Asian Muslim families in theUnited States. The second section, "Practical Issues for Families,'' providesinsight into health issues, the work of an Arab-American community center,care for the elderly and problems of second-generation Arabs with marriageand role conflicts. The third section presents an interesting account of fiveMuslim immigrants, as narrated by them.The book is an insightful introduction into some of the problems faced byAmerican Mu Jim immigrants and their children on a daily basis. The questionsof how to preserve an ethnic and religious identity in a society that hasdifferent values and mies is central to the lives of these American Muslims. Itis a recurring theme running throughout most articles and illustrated in differentways. Some of the authors highlight problems and make recommendationsto parents, community leaders, teachers, and social workers on how to solvethese problems.The first article by Yvonne Y. Haddad and Jane I. Smith gives an overviewof the important topics concerning Islamic values and the questions of gender,such as dating, marriage, women and work, birth control, raising of children,and the observation of American holidays. The authors present a realistic ...
3
Read, Jen'nan Ghazal. "The Sources of Gender Role Attitudes among Christian and Muslim Arab-American Women." Sociology of Religion 64, no. 2 (2003): 207. http://dx.doi.org/10.2307/3712371.
Full text
4
Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajiss.v36i4.668.
Full textAbstract:
Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
To download full review, click on PDF.
5
Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajis.v36i4.668.
Full textAbstract:
Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
To download full review, click on PDF.
6
Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.
Full textAbstract:
The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas.
The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
7
Alatrash, Manal. "Prevalence, Perceived Benefits, and Perceived Barriers Regarding Breast Cancer Screening Among Three Arab American Women Subgroups." Journal of Transcultural Nursing 31, no. 3 (June 28, 2019): 242–49. http://dx.doi.org/10.1177/1043659619859058.
Full textAbstract:
Introduction: Mammography screening (MS) has been identified as a valuable tool to decrease mortality rates from breast cancer (BC). Arab American women (AAW) have been recognized as an ethnic group that needs further research to promote their participation in BC screening. This study aims to explore MS rates, and investigate differences in attitudes and beliefs about BC screening in AAW. Method: This comparative, cross-sectional study investigated 316 American Muslim and Christian women from three Arab countries. The Arab Culture-Specific Barriers instrument was employed. Results: The results revealed lower MS rates in AAW compared with national screening rates. Cultural and religious benefits and barriers were identified. Discussion: This study was able to provide a better understanding of AAW beliefs, attitudes, and behaviors regarding BC screening based on their unique ethnic identity and religion. Implications of such findings include increasing efforts to improve MS rates and providing cultural training for health care professionals.
8
Arik, Hülya. "Muslim Women, Transnational Feminism, and the Ethics of Pedagogy." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 104–9. http://dx.doi.org/10.35632/ajis.v32i4.1007.
Full textAbstract:
The asphyxiation of subaltern voices and the disregard of Arab and Muslimwomen’s subjectivities in the cultural sphere of the post-9/11 era is the mainproblematic addressed by this collection. With the editorship of Lisa K. Taylorand Jasmin Zine, and based on the legacy of post-colonial writers like GayatriSpivak and Paulo Friere, this collection foregrounds how Orientalism operateson the ground and discusses how we can come up with new discursive toolsand spaces for articulations of difference and diversity and for “reading back” to resist the Empire. Critical public pedagogy is both the main objective and themain analytical tool in unmaking the epistemic frameworks of western imperialism,Orientalism, and patriarchy. The articles take up different stories to exposehow racist, patriarchal, imperialist, and neo-Orientalist legacies cooperate withwestern feminism in the public and cultural realms and determine the forms ofrepresentation and modalities of agency that Muslim and Arab women canclaim. Presenting examples from South Asia to North America to the MiddleEast through various cultural media (e.g., literature, the visual arts, film, andperformance art), this volume contributes to studies in critical pedagogy, transnationalfeminism, and cultural and Islamic studies. It addresses an audience thatranges from academics and students to artists and public pedagogues ...
9
Serageldin, Samia. "Reflections and Refractions: Arab American Women Writing and Written." Hawwa 1, no. 2 (2003): 189–205. http://dx.doi.org/10.1163/156920803100420333.
Full textAbstract:
AbstractAt a time when the American popular imagination is dominated by fun-house refractions of Arabs and Muslims as the ultimate "other," it is critical that these images be counterbalanced by unmediated, first-person, authentic reflections of the real-life experiences of writers of Middle Eastern heritage. This is where fiction and narrative non-fiction occupy a privileged position, creating an intimate, expansive space for empathy and identification, and serving generality through specificity.
10
Ben-Ami, Naama. "Rituals of Memory in Contemporary Arab Women’s Writing." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 125–27. http://dx.doi.org/10.35632/ajis.v25i4.1438.
Full textAbstract:
Gender, an issue that has been in the headlines for decades now, has naturallyalso attracted the scholarly attention of both men and women. In thebook under review, Brinda Mehta, professor of French and FrancophoneStudies at Mills College, inquires into the subject of gender from the perspectiveof a select group of leading contemporary women writers in theArab world whose compositions express the complexities of life for Arabwomen in the Middle East (Lebanon, Syria, and Iraq), NorthAfrica (Egypt,Algeria, andMorocco), and the United States (LosAngeles). The authors areallArabs on both sides, except forDianaAbu-Jaber, daughter of a JordanianbornArab Muslim father and an American Christian mother. The novelschosen for analysis have widely varying plots, but all reflect the place ofwomen inArab society and how they cope with difficult circumstances.The book is divided into six chapters, each devoted to one ormore compositions(novels) by a writer or two, whose stimulation to write was derivedat least in part from their own personal experiences ...
11
Abo El Nagah, Hadeer. "Autonomous Histories of Muslim Women Cultural Poetics; A Critical Reading of the Personal/Academic Narratives of Leila Ahmed and Amina Wadud." International Journal of Applied Linguistics and English Literature 6, no. 2 (January 4, 2017): 192. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.2p.192.
Full textAbstract:
Louis Montrose's "Professing the Renaissance: the Poetics and Politics of Culture" renewed concern with the historical, social and political conditions of literary productions (1989). He suggested a platform through which autonomous aesthetics and academic issues to be understood as inextricably linked to other discourses. While autobiography is considered as a "writing back," I argue here that it is rather a strategic transitional act that connects the past with the present and remaps the future. Though a very personal opening, autobiography is seen as a documentation of public events from a personal perspective. Academic autobiographies like Arab American history professor Leila Ahmad's A Border Passage from Cairo to America; A Woman’s Journey (2012) and African American theology professor Amina Wadud’s Inside the Gender Jihad (2008) are two examples of the production of interwoven private and public histories. The personal opening in such narratives is an autonomous act that initiates cross-disciplinary dialogues that trigger empowerment and proposes future changes. In that sense, these autobiographies are far from being mere stories of the past. Conversely, they are tools of rereading one's contributions and thus repositioning the poetics and politics of culture as testimonial narratives. Employing post-colonial, Islamic feminism and new historicism, the aim of this study is to critically read the above academic/personal two autobiographies as examples of the private/ public negotiations of culture. It also aims to explore the dialogue between the literary, historical and social elements as they remap the future of women in Muslim societies and the diaspora.Keywords: New Historicism, Women in Islam, personal narratives, Amina Wadud, Leila Ahmed, post-colonialism, autobiography, non-white feminism
12
Rahman, Mushtaqur. "Seventeenth Annual Conference of the Association of Muslim Social Scientists." American Journal of Islam and Society 5, no. 2 (December 1, 1988): 313–16. http://dx.doi.org/10.35632/ajis.v5i2.2728.
Full textAbstract:
The Seventeenth Annual Conference of the Association of Muslim SocialScientists was held Rubi‘ul Awwal 18-20, 1409/October 28-30, 1988, at IowaState University, Ames, Iowa. “Development of Contemporary IslamicThought: Theory and Application” was the theme that attracted over 120participants from United States, Canada, Pakistan, Saudi Arabia, Morocco,Trinidad and India, as well as numerous student “drop-ins”.The conference broke new grounds and topped all former annualconferences, in the size of meetings, quality, and diversity of presentations,and set a number of records that may stand for many years to come. Mostof the discussions were scholarly and conducted in a spirit of good humoroftendisagreeing without being disagreeable.The program included 26 papers, in addition to special sessions. Althoughthe sessions were spread over three days, as many as 16 sessions had to beheld concurrently to accommodate the participants. Topical divisions ofconcurrent sessions were successful at holding "session-hopping“ to a minimum.The array of papers covered almost all subdisciplines and current researchorientation in Islamic social sciences. Abstracts of the papers given in theprogram were helpful in planning and choosing which session to attend. Afterthe sessions, there was an array of opportunities to widen one’s experience.The banquet, and the dinners and lunches at Iowa State University MemorialUnion allowed for a relaxed, yet stimulating, setting. Those who preferredmore tension in their leisure, continued their discussions in small groups.For the first time, the conference began with a session on “Western andMuslim Women” chaired by Salahuddin Malik of the State University of NewYork, Brockport. Sharifa Alkhateeb of the International Institute of IslamicThought surveyed “Feminist Issues and Their Implication for Islamic Women,”explaining how Western feminist values were incapable of successfultransplantation to Muslim Societies. She pointed out the existing numerousvalues in Islam while recognizing the need for social change of traditionalnon-Islamically based mores. Vanessa Khadija Payton, of Morgan StateUniversity, discussed “Polygamy and American Muslims.” Her paper focusedon the cultural indoctrination of American male and female Muslims andthe practicality of polygamy amongst these groups. Sadekka Arabi of theUniversity of California, Berkeley, presented her wellreseamhed paper Western ...
13
Duivenbode, Rosie, Stephen Hall, and Aasim I. Padela. "A Mosque-Based Qualitative Study on American Muslim Women’s Organ Donation Beliefs." Progress in Transplantation 30, no. 1 (January 3, 2020): 56–62. http://dx.doi.org/10.1177/1526924819893933.
Full textAbstract:
Introduction: Detailed studies on the associations between religious beliefs and organ donation attitudes among religious minorities remain wanting. Although Muslims appear to have low rates of support for donation, how these behaviors relate to religious frameworks requires further investigation. Methods: We sought to explore the relationship between religious beliefs (Islam) and organ donation attitudes through focus groups with 43 Muslim women from 5 Chicago-area mosques. Purposive selection of mosques generated near-equal representation of Arabs, South Asians, and African Americans, as well as diversity in education and income. Using the theory of planned behavior as our conceptual framework, we expanded the traditional normative domain to include religiously informed beliefs. Findings: We found that the relationship between religious beliefs and Muslim attitudes toward organ donation is more complex than commonly perceived. Regarding the Islamic ethicolegal permissibility of organ donation, participants expressed a range of normative beliefs. Furthermore, participants voiced concerns beyond religious permissibility, including anxieties over modesty violations during the donation process, as well as concerns about purported black market organ trade and medical risks to donors. Discussion: Given that participants raised religious, societal, and biomedical concerns regarding organ donation, our findings suggest that effective educational programs should involve nuanced curricula that teach to the plurality of Islamic ethicolegal opinions and discuss transplantation processes within the United States.
14
Mazid, Nergis. "Inscriptions." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 143–47. http://dx.doi.org/10.35632/ajis.v22i1.1746.
Full textAbstract:
The irony was not lost that Toronto’s Colony Hotel was the site of theAMSS’ tribute to the late Edward Said, “Inscriptions: Decoding Politics,Gender and Culture in Epistemologies and Praxis,” held on November 27,2004. The first regional Canadian conference, cosponsored by the AMSS’ Canadian chapter and the University of Toronto’s political science department,featured eight sessions. A wide breadth of papers incorporated hisintellectual legacy, either directly through his critical frameworks, or indirectlythrough critiques developed from them. Gender, neo-conservativism,development, legal works of body, and Qur’anic hermenuetics were justsome of the issues discussed.Welcoming and opening remarks were offered by Jasmin Zine andMaliha Chisti, the conference’s cochairs; Paul Kingston, of the political sciencedepartment; and Beverly McCloud in absentia. Participants then splitinto two groups to attend concurrent sessions. Said’s legacy was presentedby Nahla Abdo (Carleton University, Canada), who discussed epistemology,diaspora, and identity, and Sedef Arat-Koc (Trent University, Canada),who examined imperial inscriptions, diasporic identifications, and visionsfor peaceful coexistence. The concurrent session, “Afghan Women, War,and Ideologies of Conflict,” featured papers on ground realities inAfghanistan and the neo-conservative agenda that drove American politicaldecisions.Maliha Chisti (University of Toronto, Canada) and ChesmakFarhoumand-Sims (York University, Canada) examined the trends andimpact of the transnational movement and global sisterhood on programmingfor Afghani women. Relating their experience with capacity-buildingprograms for Afghani women, they conveyed how larger aid agencies usedstereotypical epithets that ignored the long legacy of indigenous women’sactivism and prioritized formally educated, westernized women. FaizaHirji (Carelton University, Canada) examined the perpetuation of stereotypesof Muslim women in The New York Times (US), The Globe andMail (Canada), and Dawn, Pakistan’s largest English daily. While the twowestern papers conveyed tropes of veiled Muslim women in need of rescue,Dawn, due to its proximity to Afghanistan, flagged that country’ssociopolitical and religious complexities by situating women, Islam, andthe Northern Alliance. James Esdail (McGill University, Canada) examinedthe neoconservative movement in American foreign policy and concludedthat although no longer overt, imperialism and Orientalist tropesstill permeate this movement ...
15
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.
Full textAbstract:
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
16
Nyang, Sulayman S. "In Memoriam." American Journal of Islam and Society 3, no. 1 (September 1, 1986): 6–9. http://dx.doi.org/10.35632/ajis.v3i1.2900.
Full textAbstract:
Think not of those who are slain in God’s way as Dead. Nay, theylive, finding their sustenance in the presence of their Lord;Holy Qur’an III:169
The Muslim World and the academic community in the United Stateswere shocked on the nineteenth day of Ramadan (Tuesday, May 27, 1986)when news reached them that Professor Ismail al Faruqi and his belovedwife, Lamya’, were assassinated by an intruder who broke into their homein Wyncote. Pennsylvania. This couple, whose dedication to the Islamicmessage is widely known among scholars and others working in the Muslimcommunity, played an important role in the dissemination of correctknowledge about Islam in the United States.A Palestinian by origin, Professor al Faruqi was born on January 21,1921.He attended elementary and secondary school in his native land of Palestineduring the British Mandate. After obtaining a first degree in Philosophyat the American University in Beirut, he served as the last Palestinian governorof Galilee during 1945-1948. After the creation of Israel, he migratedto the United States where he did graduate studies at Harvard and atIndiana University. His intellectual development later led him to al-Azharand McGill University.During his early years in the United States, Professor al Faruqi engagedin research on the Arab experience. One of his first books dealt with this.In the 1960s when the Muslim student population began to swell significantlyand a Muslim Student Association was formed by some dedicated youngMuslims who wanted to retain their cultural identity in the face of strongWestern cultural influences, Professor a1 Faruqi became one of thecounsellors to these young men and women searching for roots and tryingnot to be seduced from the sirat ul-Mustuqim (the path of righteousness).This involvement with the MSA was destined to be a lifelong engagement.During this period he addressed many MSA gatherings and attended manyseminars organized by the student leadership.As the number of Muslim professionals increased, Professor al-Faruqiand others began to think about Muslim professional organizations. Oneof these groups that received the attention of al Faruqi was the Associationof Muslim Social Scientists, which was founded in 1972. The founderselected al Faruqi as the first president. This organization soon emerged asthe primary intellectual vehicle in the social sciences for those Muslim scholarsand graduate students working in the American universities and colleges whowere committed to developing contemporary intellectual thought within theparadigm of Islam.By the late 1970s, Professor al-Faruqi, who had by this time earned aninternational reputation among young Muslims around the world, beganto work with the MSA and AMSS intellectual leaders on the idea of settingup an Islamic college or university. Thinking along this line led to two importantdevelopments in his life. The first was the founding of the AmericanIslamic College in Chicago which he headed but resigned from just before ...
17
Ahmad, Imad-ad-Dean, and Alejandro J. Beutel. "U.S. Foreign Policy, Not Islamic Teachings, Account for al-Qaeda’s Draw." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 147–51. http://dx.doi.org/10.35632/ajis.v25i3.1464.
Full textAbstract:
Recently Michael Scheuer, a former twenty-two-year CIA analyst and headof the agency’s Bin Laden Unit, gave an interview with John Barry of Newsweek.Scheuer observes that a new generation of middle-class, well-educatedMuslims are taking up arms to fight for al-Qaeda. Furthermore, he points outthat the main reason why bin Laden remains at large is because Washingtonrefuses to acknowledge – and tell Americans – that its longstanding policiestoward the Muslim world are the root of the problem. The main quote is:Our leaders say he [bin Laden] and his followers hate us because of whowe are, because we have early primaries in Iowa every four years andallow women in the workplace. That’s nonsense. I don’t think he wouldhave those things in his country. But that’s not why he opposes us. I readbin Laden’s writings and I take him at his word. He and his followers hateus because of specific aspects of U.S. foreign policy. Bin Laden lays themout for anyone to read. Six elements: our unqualified support for Israel;our presence on the Arabian peninsula, which is land they deem holy; ourmilitary presence in other Islamic countries; our support of foreign statesthat oppress Muslims, especially Russia, China and India; our long-termpolicy of keeping oil prices artificially low to the benefit of Western consumersbut the detriment of the Arab people; and our support for Arabtyrannies who will do that.1 (emphasis added)Scheuer’s analysis is supported by opinion polls of the Muslim public.A survey by the Project on International Public Attitudes (PIPA) in April ...
18
Lenovsky, Ladislav, and Michala Dubská. "Arab clients in the spa shop: Culture shock, stereotypes and prejudices." InterNaciones, no. 5 (July 14, 2015): 97–116. http://dx.doi.org/10.32870/in.v0i5.2740.
Full textAbstract:
Tourism is not only economic activity, but also a cultural phenomenon. It is a cultural complex with a specific content, features and functions. Forms and types of tourism are determined by geographical and sociocultural parameters. The spa town of Piešťany (Slovakia) is the flagship of the Slovak (former Czechoslovak and Austrian-Hungarian) spa industry. Internationality and a high number of spa clients is still a significant feature of the town. Probably the most different and most contentious spa clients are Arabs. A different way of their life and specific cultural patterns cause various, both positive and negative emotions on the side of the domestic population and also a certain part of European clientele. In the 70s, people of dark skin, dressed in long robes, appeared in the streets, parks, shops and hotels. Veiled women were always accompanied by a man. All of them spoke an unknown language. Their behaviour in many situations was different, peculiar and difficult to explain. Local people experienced culture shock. But many providers of accommodation, taxi drivers, prostitutes and employees of spas, hotels and restaurants have become friends with Arab clients. Economic profit resulting from spa tourism caused partial transformation/modification of certain stereotypes and prejudices about Arabs/Muslims which were commonly spread in the Euro-American sociocultural area. Personal relationships are an effective tool for improving intercultural communication, a building of tolerance and formation of a true, unbiased multiculturalism. Due to business relations, two equal categories were formed in a spa environment – service providers (focused on economic profit) and consumers of spa treatments and services (aimed at healing or alleviation of diseases). This relationship, although it is diversified, is relatively equivalent and does not generate any substitutions. Current relations between locals and foreigners should not be too idealized, but these stereotypes and prejudices are only secondary, without much practical significance.
19
Rashid, Hussein. "I Speak for Myself." American Journal of Islam and Society 29, no. 1 (January 1, 2012): 137–39. http://dx.doi.org/10.35632/ajis.v29i1.1216.
Full textAbstract:
The anthology, I Speak for Myself, is the first in a series of books that allowMuslims to write about themselves. This volume is about Americanwomen describing their experiences of being a Muslima ‒ with one from aman, and further volumes in the series will focus on the American Muslimmale perspective and voices from the Arab Spring. Like most anthologies,the submissions are uneven, and with forty essays, there are more than afew poor essays. The editors indicate that they wanted the authors to writeessays that reflected their comfortable relationship to country and faith, butotherwise they left the theme open.Although the editors seem to have hoped for a diverse outpouring ofessays, and there is a great deal of diversity, there are certain commonthemes. Most notably were a series of essays by women who only talkedabout the hijab, as though that was their identity. These essays were fairlysimilar to one another, which may be the result of the short length of thesepieces. There is value in keeping the contributions brief, as stories movealong and ideas develop quickly, but is a problem when several peoplewrite on the same issue.Despite this general criticism, this book is a natural fit for any courseon Islam in America, gender and religion, or even as an introduction toIslam course. There are some absolutely delightful and fascinating essaysin this collection. The strongest ones dealt with the implicit nature of beingMuslim and American. Rather than discussing either or both identifications,authors simply talked about their lives. Following are several examplesof these types of essays ...
20
Inloes, Amina. "Magic in Islam." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 117–21. http://dx.doi.org/10.35632/ajis.v33i4.943.
Full textAbstract:
What if someone wrote an introduction to Islam that was “not Sunnī-centered,or male-centered, or law-centered” (p. 4)? What if it did not focus on a theoreticalArab Muslim heartland and “let only the classical male theologians andjurists speak” (p. 4)? And what if “magic became the primary lens that informedthe author’s priorities” (p. 4)?Magic in Islam is what would happen. Through “magic,” Knight pokesholes in narratives about Islam held by Muslims (such as the notion of a monolithic,static Islamic orthodoxy) and the general populace (such as the “clashof civilizations” narrative). Title aside, Magic in Islam is really about AmericanIslam, not magic; that is, it implicitly compares Islam’s esoteric heritagewith the dry, hyper-logical brand of Islam popular in American MSAs and atISNA, as well as “Protestant-ish” assumptions about Islam in the broaderAmerican discourse. Knight presents himself as neither a specialist in nor apractitioner of the esoteric, and readers expecting a catalogue of Muslim occultpractices will be disappointed (and perhaps enraged). Instead, he acts as awide-eyed observer guiding the reader through the curiosities of Muslim heritage.Knight did not invent this genre, nor is his main contribution in presentingoriginal research. Rather, his main contribution is in making abstruseacademic texts meaningful to the non-specialist, and in a way that is engagingand fun.From this angle, Magic in Islam is similar to his other projects, such asThe Taqwacores (2004) and Journey to the End of Islam (2009). However,while his writing here is still playfully irreverent, it is considerably toneddown, with only an infrequent swear word or allusion to an indelicate act.Hence, despite its potentially heterodox subject, it is more likely to agreewith conservative sensibilities. Ironically, it is also far more grounded in orthodoxy.While Knight proposes to “let the intro come through marginalizedvoices” (p. 4), particularly loud voices include those of orthodox giantssuch as al-Bukhari and Ahmad ibn Hanbal, as well as less-orthodox but stillmainstream-enough voices such as those of al-Kindi and Ibn al-‘Arabi. (Thisis in contrast to truly marginalized voices, such as those of amulet sellers,jinn exorcists, or women.) Nonetheless, the writing is mature and thoughtful,and I would be comfortable using it as a supplementary textbook in an “Introductionto Islam” class ...
21
Al-Krenawi, Alean, and John R. Graham. "Divorce Among Muslim Arab Women in Israel." Journal of Divorce & Remarriage 29, no. 3-4 (December 24, 1998): 103–19. http://dx.doi.org/10.1300/j087v29n03_07.
Full text
22
Mir, Shabana. "American Muslim Women on Campus." Anthropology News 48, no. 5 (May 2007): 16–17. http://dx.doi.org/10.1525/an.2007.48.5.16.
Full text
23
Shakir, Evelyn. "Arab Mothers, American Sons: Women in Arab-American Autobiographies." MELUS 17, no. 3 (1991): 5. http://dx.doi.org/10.2307/467236.
Full text
24
Mango, Oraib. "Arab American Women Negotiating Identities." International Multilingual Research Journal 6, no. 2 (July 2012): 83–103. http://dx.doi.org/10.1080/19313152.2012.665823.
Full text
25
Zine, Jasmin. "Women Claim Islam." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 111–14. http://dx.doi.org/10.35632/ajis.v19i4.1898.
Full textAbstract:
This book embarks on a sojourn into the stories and autobiographies of Arabwomen writers who "claim Islam" by "writing themselves into the historyof the twentieth century." Being situated outside their nations' historical narratives,Cooke examines the literary practices of Arab Muslim women whohave entered into global political discourses as vibrant public intellectuals,rather than as history's invisible subtext. According to her, Arab Muslimwomen "have been left out of history, out of the War Story, out of the narrativesof emigration and exile, out of the physical and hermeneutical spacesof religion." Thus Muslim women intellectuals and writers are challengingthe erasures of their experiences in the public and discursive spaces ofnation, community, and faith.Cooke argues that women have become the "symbolic center" in societiesincreasingly dominated by Islamic discourse. But while this discoursegives "unprecedented importance to women," it also centers them as pivotalto the "virtuous Muslim community" and thereby dictates constricting rulesfor their "appropriate behavior." This has resulted in a preoccupation withregulating and policing women's bodies (clearly evident in TalibanizedAfghanistan). Yet at the same time, shifting women's experiences from themargins to the center of discursive focus has allowed their voices to emergein new ways. 1n many cases, this stakes their claim to a more empoweringIslamic identity. This movement has allowed Muslim women writers andintellectuals to develop a gendered Islamic epistemology. According toCooke, these women "do not challenge the sacrality of the Qur'an, but theydo examine the temporality of its interpretations." ...
26
Hamdan, Amani. "Arab Muslim Women in Canada: The Untold Narratives." Journal of Muslim Minority Affairs 27, no. 1 (April 2007): 133–54. http://dx.doi.org/10.1080/13602000701308921.
Full text
27
Mishra, Smeeta, and Faegheh Shirazi. "Hybrid identities: American Muslim women speak." Gender, Place & Culture 17, no. 2 (March 18, 2010): 191–209. http://dx.doi.org/10.1080/09663691003600306.
Full text
28
Hooglund, Eric. "Arab Women in America: Bint Arab: Arab and Arab-American Women in the United States. . Evelyn Shakir." Journal of Palestine Studies 27, no. 3 (April 1998): 113–14. http://dx.doi.org/10.1525/jps.1998.27.3.00p0195v.
Full text
29
Yasien-Esmael, Hend, Simon Shimshon Rubin, and Yohanan Eshel. "Widowhood in the Israeli Arab Muslim Society." OMEGA - Journal of Death and Dying 80, no. 3 (October 26, 2017): 420–39. http://dx.doi.org/10.1177/0030222817737229.
Full textAbstract:
Adjustment of Israeli Arab Muslim widows to the traumatic loss of their husbands was examined by comparing their reported ways of coping with those of married women of their community by means of the Two-Track-Bereavement Model. Participants included 93 widows and 86 comparable married women who were mostly middle aged and of middle class. We hypothesized that widows will express concurrently greater suffering and higher resilience to adverse life events compared with married women. It was hypothesized further that positive and close relations to a deceased husband will be reported by Arab widows as well as Arab married women. However, positive relationships of married women will correlate with their own coping supporting attributes, whereas positive relations of widows to their deceased husband will not be associated with their individual characteristics. Results indicated a fourfold factor structure of the bereavement and coping scale which differed from those obtained by Israeli Jewish women and generally supported these hypotheses. It appears that traumatic loss of a husband may enhance widows’ resilience.
30
Marshall, Susan E., and Jen'nan Ghazal Read. "Identity Politics Among Arab-American Women*." Social Science Quarterly 84, no. 4 (November 4, 2003): 875–91. http://dx.doi.org/10.1046/j.0038-4941.2003.08404015.x.
Full text
31
Bennett, Sandra Hasser, and Evelyn Shakir. "Bint Arab: Arab and Arab American Women in the United States." International Migration Review 32, no. 4 (1998): 1080. http://dx.doi.org/10.2307/2547681.
Full text
32
Riley, Krista. "American Muslim Women, Religious Authority, and Activism." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 100–104. http://dx.doi.org/10.35632/ajis.v31i1.1022.
Full textAbstract:
In American Muslim Women, Religious Authority, and Activism: More Than aPrayer, Juliane Hammer traces recent conversations around gender and religionwithin American Muslim communities. Taking as a starting point the mixedgenderFriday prayer led by Amina Wadud in 2005, the author examines howquestions of gendered religious authority have been negotiated through interpretationsof scripture and religious laws, challenges to constructions of traditionand community, contestations surrounding prayer spaces, and representationsof Muslim women in the media and autobiographical narratives.100 The American Journal of Islamic Social Sciences 31:1The result is a valuable and insightful mapping of some of the majorscholars, activists, and public figures engaged in work related to women, gender,and Islam in North America. Based on an analysis of texts produced byfemale American Muslim scholars and writers since the 1980s and especiallywithin the past decade, the book highlights women’s contributions to debatesaround women-led prayer, Qur’anic interpretations, women’s spaces inmosques, and women’s leadership within Muslim communities, among otherissues. Hammer acknowledges that of many of the texts she studies have a“progressive” leaning, but frames this as itself a research finding that reflectsthe perspectives and voices most likely to be published or otherwise highlightedwithin an American context ...
33
Rajaram, Shireen S., and Anahita Rashidi. "African-American Muslim Women and Health Care." Women & Health 37, no. 3 (June 10, 2003): 81–96. http://dx.doi.org/10.1300/j013v37n03_06.
Full text
34
McCloud, Aminah B. "American Muslim Women and U. S. Society." Journal of Law and Religion 12, no. 1 (1995): 51. http://dx.doi.org/10.2307/1051609.
Full text
35
Wyche, Karen Fraser. "African American Muslim Women: An Invisible Group." Sex Roles 51, no. 5/6 (September 2004): 319–28. http://dx.doi.org/10.1023/b:sers.0000046615.22900.b2.
Full text
36
Ouis, Soumaya Pernilla. "Women in Islam." American Journal of Islam and Society 19, no. 4 (October 1, 2000): 104–7. http://dx.doi.org/10.35632/ajis.v19i4.1896.
Full textAbstract:
Anne Sofie Roald, a Norwegian convert to Islam and associate professor ofthe history of religion at Malmo University (Sweden), devotes her book totwo major themes: Examining what the interpretations of the Qur'an andSunnah in the Arab cultural sphere "say" on various women's issues, andhow this interpretation tends to change during the cultural encounter withthe West. The cover picture exemplifies these themes: two young happyMuslim women wearing headscarves while biking, illustrating Muslimwomen well integrated into western society but without giving up theirIslamic identity. The book is divided into two parts: theoretical and methodologicalreflections, and empirical issues.Roald's approach involves exact textual citation. Her emphasis on textis explained, as Islam is a scriptural religion, as "what can be termedIslamic is what can be linked to the text." Further, she analyses how classicaland contemporary scholars have interpreted the text, in addition to theresults of her fieldwork among Arab Sunni Muslim activists living in theWest. This methodology allows her to avoid the reification of Islam - theapprehension of Islam as separated from its social context. She chooses toemphasize the opinions of the Muslim Brotherhood (ikhwarJ) and the postikhwantrend, or an "independent Islamist trend" of Islamists who gobeyond the ikhwan's thought and who are not linked to its organization.Being an Arabic-speaking Muslim herself, Roald plays both roles of beingan "insider" and an "outsider."Her analysis builds basically on two theories: the "basket metaphor"combined with the idea of"normative fields." The "basket," defined as theset-up of traditions in a specific religion or ideology, is a metaphor thatcomes from the idea that a basket leaks from the inside and absorbs fromthe outside. In other words, concepts might leak out and new ones mightget absorbed. Further, even though all of its contents are latently present,what is needed in different times and spaces is subjected to the processes ofselection. Roald explains that Muslims might consider such a metaphorblasphemous, but the selection from ''the basket" is what actually happens.The text's function, how it is being interpreted and applied, is superior tothe text's very existence ...
37
Shakir, Evelyn. "Mother's Milk: Women in Arab-American Autobiography." MELUS 15, no. 4 (1988): 39. http://dx.doi.org/10.2307/466985.
Full text
38
Kakoti, Sally A. "Arab American Women, Mental Health, and Feminism." Affilia 27, no. 1 (February 2012): 60–70. http://dx.doi.org/10.1177/0886109912437572.
Full text
39
Arjana, Sophia R. "Do Muslim Women Need Saving?" American Journal of Islam and Society 32, no. 1 (January 1, 2015): 107–10. http://dx.doi.org/10.35632/ajis.v32i1.957.
Full textAbstract:
In this extension of her important 2002 article in American Anthropologist,Lila Abu-Lughod examines the problematic nature of the western discoursesurrounding Muslim women. In particular, she is interested in how westernpolitical programs in countries like Iraq and Afghanistan use the status ofgirls and women to validate their claims to occupy, colonize, or otherwisemeddle in Muslim countries’ internal affairs. Abu-Lughod shows how thehuman rights discourse surrounding grim situations (often aggravated orcaused by western interventions and other maneuverings) relies on a kind ofone-downtrodden-Muslim-female-fits-all scenario. This book analyzes the“idea of the Muslim woman,” a character often in need of western liberation,and argues that the lives of Muslims are more complicated and nuanced thanthe popular media would have us believe.Abu-Lughod begins her Introduction by reflecting on her fieldwork as ananthropologist in Egypt, an experience that taught her a great deal about thelives of Muslim women and has influenced her view that there is a “disjuncturebetween my experiences and these public attitudes” (p. 4). In other words, whatthe West thinks about Muslim women – their hopes, dreams, aspirations, andexperiences – is radically different than what Muslim women actually experience.These fantasies, much like the fantasies about Muslim men as irrationaland hopelessly violent, “rationalize American and European international adventuresacross the Middle East and South Asia” (p. 7). Muslim women arerepresented as lacking agency, a result in part of the alignment of sexual freedomswith personal liberation, about which Wendy Brown has written. Abu-Lughod sets off on her project to deconstruct and analyze the intersectionamong feminism, human rights language, and politics with the hope that theactual complicated, diverse, and multifaceted lives of Muslim women can contributeto a critical reflection on the growing movement for women’s rights.In chapter 1, the author sets her sights on Afghanistan, a state well knownfor its violence and poverty, not to mention the mass suffering of the generalpopulation. As she skillfully points out, the plight of Afghan girls and womenserves a foundational role in arguments for American intervention. While theTaliban certainly deserve the demonization they have received in the press,so do the numerous other factions that target women as well as religious minoritiesand ethnic groups like the Hazara. As she reminds us, some of thesegroups are in “the U.S. backed government” (p. 29) ...
40
Gokgoz-Kurt, Burcu. "The Construction of Authentic Muslim Identity among Nationally Diverse Women: The Case of an Arab Woman." Advances in Language and Literary Studies 8, no. 6 (December 25, 2017): 166. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.166.
Full textAbstract:
This paper examines religious and ethnic identity construction among nationally diverse Muslim women, and shows how Muslim women may reflect asymmetrical power relations regarding their religiousness. While Muslims are usually treated as one homogenous community by those who are not very familiar with the Muslim communities, within the Islamic world, in fact, some Muslim-majority countries may be more strongly associated with Islam than others. Drawing on data gathered through spontaneous conversations, and informal, unstructured interviews during a gathering of four Muslim women, the present study reveals how one Muslim woman belonging to the Arab world authenticates herself in the presence of non-Arab Muslims through her discourse. Several factors such as economic wealth, heritage, politics, and language seem to help her claim “genuine” membership of Islam.
41
Povey, Tara. "Islamophobia and Arab and Muslim Women's Activism." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (August 6, 2009): 63–76. http://dx.doi.org/10.5130/ccs.v1i2.1040.
Full textAbstract:
The aim of this article is to compare women’s activism in Diaspora communities in Muslim majority countries, such as Iran, with some of the experiences of women activists in Western counties such as Australia. This is by no means a definitive account of Arab and Muslim women’s activism in either country but an attempt to raise some questions and provide a framework in order to understand some of the issues facing Arab and Muslim activists today. I believe that it is important to look at these issues in a way that is contextualized in terms of the material circumstances in which women living in Diaspora communities find themselves. In doing so, I hope to reveal the complexity and dynamism of women’s activism and to take on critically, Orientalist, essentialist and racist arguments regarding the nature of Arab and Muslim women’s role in opposing war and neo-liberalism and in the struggle for gender equality. As Edward Said argues, exile forces us to “see things not simply as they are, but as they have come to be that way. Look at situations as contingent, not as inevitable, look at them as a series of historical choices made by men and women, facts of society made by human beings not as natural or God-given, therefore unchangeable, permanent, irreversible.”
42
الأردن, مكتب المعهد في. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 8, no. 29 (July 1, 2002): 158–47. http://dx.doi.org/10.35632/citj.v8i29.2847.
Full textAbstract:
الجماعات الوظيفية اليهودية: نموذج تفسيري جديد. عبد الوهاب المسيري. القاهرة: دار الشروق، 2002م، ص551.
الفلسفة المادية وتفكيك الإنسان. عبد الوهاب المسيري. دمشق: دار الفكر، 2002م، 240 ص.
اليهودية بين حضانة الشرق الثقافية وحضانة الغرب السياسية. عفيف فراج، بيروت: دار الآداب، 2002م، 232 ص
ديني مدارس مين تعليم: كيفيت، مسائل، امكانات. سليم منصور خالد. إسلام أباد، باكستان: المعهد العالمي للفكر الإسلامي ومركز دراسات السياسة، 2002م، 471 ص.
Hyperterrorisme: La Nouvelle Guerre. Francois Heisbourg. Paris : Odile Jacob. 2001, 270 pages.
Les Ennemis des Philosophes: L’antiphilosophie au Temps des Lumières. Didier Masseau. Paris : Ēdidions Albin Michel, 2000, 456 pages.
A History of Censorship in Islamic Societies. Trevor Mostyn. London: Saqi Books, 2002, 240 pp.
A Concise Encyclopedia of Islam. Godon Newby. Oneworld Publications, 2002, 288pp.
A Problem from Hell: America and the Age of Genocide. Samantha Power. Basic Books, Feb. 2002, 640 pp
American Muslims: Bridging Faith and Freedom. M.A. Muqtedar Khan. MD: amana publications, 2002, 194 pp.
Awqaf Experiences in South Asia. Syed Khalid Rashid (ed.). New Delhi: Institute of Objective Studies, 2002, 634 pp.
Believing as Ourselves. J. Lynn Jones, Jeffrey Lang, Michael Mumisa. MD: Amana Publications, 2002, 160 pp
BIAS: A CBS Insider Exposes How the Media Distort the News. Bernard Goldberg. 2002, 232 pp.
Betting on America: Why the US can be Stronger After September 11. James W. Cortada, Edward Wakin, Financial Times-Prentice Hall Books, 2002, 274 pp.
Black Pilgrimage to Islam. Robert Dannin. New York: Oxford University Press, Inc., 2002, 328 pp.
Chemical and Biological Warfare: A Comprehensive Survey for the Concerned Citizen. Eric Croddy. Copernicus books, Dec. 2001, 352 pp
Crossing the Green Line between the West Bank and Israel. Avram Bornstein. University of Pennsylvania Press. Nov. 2001, 184 pp.
Everything You Know is Wrong: The Disinformation Guide to Secrets & Lies. Russ Kick (editor). New York: The Disinformation Co. Ltd., 2002, 346 pp.
. Fixing Elections: The Failure of America’s Winner-Take-All Politics. Steven Hill. Taylor and Francis, Inc. June 2002, 363 pp.
Inside Islam: The Faith, the People and the Conflicts of the World’s Fastest-Growing Religion. John Miller (editor) and Aaron Kenedi (editor). Avalon Publishing Group. 2002, 366 pp.
Islam: Faith, Culture, History. Paul Lunde. DK Publishing, Inc., 2002, 176 pp.
Islam: Origins. Practices. Holy Texts. Sacred Persons. Sacred Places. Mathew S. Gordon, NY: Oxford University Press Inc., 2002, 112 pp.
Legacy of the Prophet: Despots, Democrats, and the New Politics of Islam. Anthony Shadid. Westview Press, March 2002, 352 pp.
On Two Wings: Humble Faith and Common Sense at the American Founding. Michael Novak. San Francisco: Encounter Books, 2002, 235 pp.
. Reporting Islam: Media Representations and British Muslims. Elizabeth Poole. I.B. Tauris & Company Limited, 2002, 240 pp.
September 11: Religious Perspectives on the Causes and Consequences. Ian Markham and Ibrahim Abu-Rabi’ (ed.). Oxford: Oneworld Publications, 2002, 292 pp.
Speaking in God’s Name: Islamic Law, Authority and Women. Abou El Fadl, Khaled. Oxford: One World Publications, 2001, 361 pp.
The Clash of Fundamentalisms: Crusades, Jihads and Modernity. Tariq Ali. Verson, April 2002, 160 pp.
Unholy War: Terror in the Name of Islam. John L. Esposito. Oxford University Press Inc., March 2002, 208 pp.
Virtually Islamic: Computer-Mediated Communication and Cyber-Islamic Environments. Gary Bunt. London, UK: University of Wales Press, 2000, 199 pp.
Jihad: The Trail of Political Islam. Gilles Kepel. Translated By Anthony F. Roberts. Harvard University Press: Cambridge, Massachusetts. 2002, 454 pp.
What’s So Great About America. Dinesh D’souza. Washington, DC: Regnery Publishing, Inc. 2002, 256 pages.
Sword of Islam: Muslim Extremism from the Arab Conquests to the Attack on America. John F. Murphy Jr. Amherst, N.Y: Prometheus Books. 2002, 424 pages.
Body of Secrets: Anatomy of The Ultra-Secret National Security Agency. James Bamford. New York: First Anchor Books Edition, 2002, 763 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
43
Ali, Faiza, and Jawad Syed. "‘Good Muslim women’ at work: An Islamic and postcolonial perspective on ethnic privilege." Journal of Management & Organization 24, no. 5 (April 30, 2018): 679–97. http://dx.doi.org/10.1017/jmo.2018.22.
Full textAbstract:
AbstractWithin sparse studies available on ethnic privilege at work, the emphasis is dominantly on ethnic privileges available to white, Anglo-Saxon, Protestant, heterosexual men and to a lesser extent white women. This paper presents and develops an Islamic and postcolonial perspective on ethnic privilege, which is unique not only due to contextual and cultural differences but also due to its postcolonial nature and composition. By postcolonial, the paper refers to cultural legacies of Arab colonialism and ideology in South Asia and elsewhere. Drawing on a qualitative study of Muslim female employees in Pakistan, the paper shows that religio-ethnic privilege represents postcolonial influences of a foreign (Arab-Salafi, ultra-orthodox Islamist) culture on a (non-Arab Muslim) society, and as such does not represent ethnic norms of a local mainstream society. The paper investigates the case of religio-ethnic privilege and female employment in Pakistan and examines how a foreign-influenced stereotype of female modesty is used to benchmark and preferentially treat ‘good Muslim women.’ The analysis shows that an Islamic and postcolonial lens may be needed to understand the nature and implications of religio-ethnic privilege at work in Muslim majority countries and societies.
44
Shabaik, Salma A., Joseph Y. Awaida, Pamela Xandre, and Anita L. Nelson. "Contraceptive Beliefs and Practices of American Muslim Women." Journal of Women's Health 28, no. 7 (July 2019): 976–83. http://dx.doi.org/10.1089/jwh.2018.7500.
Full text
45
Oyewuwo-Gassikia, Olubunmi Basirat. "American Muslim Women and Domestic Violence Service Seeking." Affilia 31, no. 4 (July 27, 2016): 450–62. http://dx.doi.org/10.1177/0886109916654731.
Full text
46
Mandviwala, Tasneem. "Private Revolutions of Second-generation Muslim American Women." Current Opinion in Psychology 35 (October 2020): 26–30. http://dx.doi.org/10.1016/j.copsyc.2020.02.008.
Full text
47
Ghadbian, Najib. "Islamists and Women in the Arab World." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 19–35. http://dx.doi.org/10.35632/ajis.v12i1.2403.
Full textAbstract:
IntroductionBroadly speaking, contemporary discourse assumes that Islamists arebad for women. Any gain in Islamist political influence is considered adisastrous regression in women’s human rights. At a time when the movementto put women’s rights on the international human rights agenda-avaluable movement indeed-seems on the brink of joining the group ofworld and regional powers targeting Islamists as the next great threat tohumanity, it is urgent that Islamists formulate a strong and just analysisof the gender issue.While the stereotypical view of Islamists, like most stereotypes, hassome basis, it is, as are all stereotypes, completely inadequate for understandingthe issue. The fact that one can locate a Saudi shaykh, anEgyptian imam, or a young Algerian militiaman who is unmistakablymisogynistic does not provide the key to understanding the entire rangeof Islamist views on gender roles or the implications for women of risingIslamist influence. The indictment of Islamists as oppressive to womenemerges from the context of western hegemonic power in the world anddeploys the language of women’s liberation to justify political and economicassaults against contemporary Islamist states and political forces.The problem is that women do face oppressive conditions in the Muslimworld, as do their counterparts in the West, but these are different fromthe oppressive conditions imagined and constructed for Muslim womenfrom a western frame of reference ...
48
Abusharaf, Rogaia Mustafa. "SHAKIR, Evelyn, BINT ARAB: Arab and Arab American Women in the United States." Journal of Comparative Family Studies 30, no. 3 (September 1999): 559–60. http://dx.doi.org/10.3138/jcfs.30.3.559.
Full text
49
Bennett, Sandra Hasser. "Book Review: Bint Arab: Arab and Arab American Women in the United States." International Migration Review 32, no. 4 (December 1998): 1080–81. http://dx.doi.org/10.1177/019791839803200419.
Full text
50
Abisaab, Malek. "Arab Women and Work: The Interrelation Between Orientalism and Historiography." Hawwa 7, no. 2 (2009): 164–98. http://dx.doi.org/10.1163/156920709x12511890014621.
Full textAbstract:
AbstractThis essay examines the approaches and themes in two overlapping historiographical areas on women and labor since the sixties. The first area examines the scholarship on Lebanese women and modernization. The second area covers the scholarship on women, labor and the family in Arab Middle Eastern society. Despite their general critique of Orientalist representations of the “Muslim” woman, several scholars continue to invest cognate features of the modernization discourse and West-centered models of womanhood. For one, scholars have persistently stated that the social structures in Middle Eastern/Islamic society do not lend themselves to class or gendered divisions. Using classical Eurocentric criteria for gauging women's “empowerment,” these scholars tried to show that Arab working-women are unable to organize themselves on the basis of gender due to cultural taboos, sectarian affiliations, provincial loyalties, family authority, and lack of education. At times, “Islam” or “culture” is presented as operating from above-creating social attitudes that limit women's public activities and involvement in waged work. The primacy given to cultural difference prevents comparability between Western and Middle Eastern/Muslim women on the basis of shared socio-economic experiences. Several studies overlooked the complex interconnections among family, sect, class and gender expressed through the range of activities and experiences linking women's domestic and waged work. There is indeed an overwhelming focus on the ideas and attitudes of bourgeois woman and their legal rights, which are rarely analyzed in connection to historical context, economic arrangements, productive patterns, or social interest. Rather, they are discussed in connection to women's education and work and ultimately levels of modernization. These prevalent features of the historiographical literature give shape to new and subtle Orientalist narratives about Muslim/Middle Eastern women.