New PDF release: Muslim Women, Transnational Feminism and the Ethics of

By Lisa K. Taylor, Jasmin Zine

Following a protracted historic legacy, Muslim women’s lives remain represented and move greatly as a motor vehicle of intercultural realizing inside of a context of the "war on terror." Following Edward Said’s thesis that those cultural types replicate and perform the ability performs of empire, this quantity examines the preferred and frequent creation and reception of Muslim women’s lives and narratives in literature, poetry, cinema, tv and pop culture in the politics of a post-9/11 global. This edited assortment presents a well timed exploration into the pedagogical and moral percentages unfolded by way of transnational, feminist, and anti-colonial readings which may paintings opposed to sensationalized and stereotypical representations of Muslim ladies. It addresses the distance in modern theoretical discourse among educators educating literary and cultural texts via and approximately Muslim ladies, and brings students from the fields of schooling, literary and cultural reviews, and Muslim women’s reviews to check the politics and ethics of transnational anti-colonial examining practices and pedagogy. The e-book gains interviews with Muslim ladies artists and cultural manufacturers who supply enticing reflections at the transformative function of the humanities as a sort of severe public pedagogy.

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Additional resources for Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice

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Jiwani, Y. (2005). The great white North encounters September 11: Race, gender, and nation in Canada’s national daily The globe and mail. Social Justice, 32(4), 50–68. Kabbani, R. (1986). Imperialist fictions: Europe’s myths of the Orient. Bloomington: Indiana University Press. Kahf, M. (1999). Western representations of the Muslim woman. Austin: University of Texas Press. Kahf, M. (2006). On being a Muslim writer in the West. Islamica Magazine, 17, 78–85. Keshavarz, F. (2007). Jasmine and stars: Reading more than Lolita in Tehran.

Lowe, L. (1991). Critical terrains: French and British Orientalisms. Ithaca, NY: Cornell University Press. Manji, I. (2003). The trouble with Islam today: A wake-up call for honesty and change. Toronto: Random House. McClintock, A. (1995). Imperial leather. New York: Routledge. Melman, B. (1992). Women’s Orient—English women and the Middle East, 1718–1918: Sexuality, religion, and work. London: Macmillan. Introduction 21 Mignolo, W. (2000). Local histories/global designs: Coloniality, subaltern knowledges, and border thinking.

Balibar, 1991, p. 76) The school is central in the pull or promulgation of a common language—the nerve center. Each student, as citizen, offers her language-as-common (the French language, but also the visual language of presenting oneself), and fi nds that the languages (visual, invisible, with and without religious remainder) are codes that refuse each other. Pierre Macherey (1991) explores the roots of laïcité in France and contends: “D’abord, la laïcité se présente comme idéologie politique dont l’orientation est nationale et républicaine” (p.

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