By Rabab Abdulhadi, Evelyn Asultany, Nadine Naber
During this assortment, Arab and Arab American feminists enlist their intimate stories to problem simplistic and long-held assumptions approximately gender, sexuality, and commitments to feminism and justice-centered struggles between Arab groups. individuals hail from a number of geographical websites, spiritualities, occupations, sexualities, type backgrounds, and generations. Poets, inventive writers, artists, students, and activists hire a mixture of genres to precise feminist matters and spotlight how Arab and Arab American feminist views at the same time inhabit a number of, overlapping, and intersecting areas: inside households and groups; in anticolonial and antiracist struggles; in debates over spirituality and the divine; inside of radical, feminist, and queer areas; in academia and in the street; and between one another.
Contributors discover issues as diversified because the intersections among gender, sexuality, Orientalism, racism, Islamophobia, and Zionism, and the recovery of Arab Jews to Arab American histories. This ebook asks how participants of diasporic groups navigate their experience of belonging while the rustic during which they reside wages wars within the lands in their ancestors. Arab and Arab American Feminisms opens up new possibilities for putting grounded Arab and Arab American feminist views on the heart of gender stories, center East reviews, American stories, and ethnic stories.
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Extra resources for Arab and Arab American Feminisms: Gender, Violence, and Belonging
Assigning her students to read a woman’s challenges to different Islamic texts and understand the contexts in which they were codified, Berry finds some of her students threatened, as they assume that knowledge of the sacred text rests with Muslim male clerics but not with women, and thus perceiving Berry’s feminist stance as an attack on established traditional and patriarchal interpretations of the text. Susan Muaddi Darraj argues that the popular feminist slogans “The personal is political” and “The political is personal” are inapplicable to Arab American women in the same way as they are to other women in the United States.
Bush. S. Census classifies Arab Americans as white/Caucasian. ”24 Some contributors (Majaj, Erakat, Elia) reflect on how this ambiguous positionality operates to obscure Arab and Arab American critiques and experiences of racism and further impacts their relationships to other communities of color, especially to activist organizations of women of color. Some contributors who may pass as white, or non-Arab, stress that “passing” is not always as simple as it might seem. Although they may pass because of the way they look, they are nonetheless targeted as non-white/Arab/Other because of other markers such as an accent or an Arab- or a Muslim-sounding name.
This conflation, coupled with the association of Arabs with violence and terrorism, often serves to stifle criticism of Israeli government and military policies and strategies. As an activist and law student at the University of California–Berkeley’s Law School, Noura Erakat recounts Introduction | xxxiii how her progressive peers of color were silenced by a Jewish group that equated support for Palestinian self-determination with anti-Semitism. Nada Elia concurs with Erakat in how pro-Palestinian activism becomes silenced even in peace and justice circles.