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Queering Islam and Muslim Americanness 古怪的伊斯兰和穆斯林美国
IF 0.3 Q4 Social Sciences Pub Date : 2021-10-01 DOI: 10.1215/15366936-9547980
Taneem Husain
In the United States’ current cultural and political climate, stereotypes of Muslims, such as the destructive terrorist and oppressed burqa-clad woman, are ever-present. For Muslim Americans, breaking outside of these stereotypes is fraught: merely contesting these stereotypes is insufficient for inclusion. Muslim Americans are often required to construct central aspects of their identities—particularly religion, gender, and sexuality—so they become acceptable to mainstream American sensibilities, thus becoming “good” Muslims. This essay theorizes an alternative to this good/bad binary by imagining a “queer” Muslimness through Usama Alshaibi’s 2011 film Profane. Profane centers on Muna, a Muslim Arab-American professional dominatrix who attempts to reconcile her perverse sexuality with her religious identity. In doing so, she unravels understandings of both her role as a dominatrix and her Muslim identity, questioning the boundaries of these categories. Using queer of color critique and feminist theorizing on BDSM, this essay examines how Muna demands recognition of her Islamic sexuality and perverse Islam, navigating tensions as she disidentifies with these categories. While her attempts at recognition inevitably fail, Muna continues to insist on Islamic sexuality/perverse Islam by consuming the jinn that haunts her throughout the film. This essay demonstrates how Muna’s refusal to succumb to tensions of essentialized identity—particularly through linking religion and perverse sexuality—works to refute the standard monolithic view of Muslim American identity. Ultimately, in emphasizing how nonnormative and perverse religious practice helps build queer perspectives on identity, this paper expands queer theory’s burgeoning analyses on Muslim identity.
在美国当前的文化和政治气候中,对穆斯林的刻板印象,如破坏性的恐怖分子和被压迫的罩袍妇女,无处不在。对于穆斯林美国人来说,打破这些刻板印象是令人担忧的:仅仅反对这些刻板印象是不够的。美国穆斯林经常被要求构建他们身份的核心方面——尤其是宗教、性别和性——这样他们就能被美国主流情感所接受,从而成为“好”的穆斯林。这篇文章通过乌萨马·阿尔沙比2011年的电影《亵渎》来想象一个“酷儿”的穆斯林,从而理论化了这种好与坏二分法的另一种选择。《亵渎》以穆娜为中心,她是一名穆斯林阿拉伯裔美国职业施虐狂,试图调和她反常的性行为与她的宗教身份。在这样做的过程中,她解开了对她作为一个主宰者的角色和她的穆斯林身份的理解,质疑了这些类别的界限。本文运用酷儿色彩批判和BDSM的女权主义理论,探讨了穆娜是如何要求人们承认她的伊斯兰性取向和反常的伊斯兰教的,以及她如何在不认同这些类别的过程中驾驭紧张局势的。虽然她试图承认不可避免地失败了,但穆娜继续坚持伊斯兰的性行为/反常的伊斯兰教,通过消耗在整部电影中困扰她的精灵。这篇文章展示了穆纳是如何拒绝屈服于本质化身份的紧张关系——特别是通过将宗教与变态的性联系起来——来反驳美国穆斯林身份的标准单一观点的。最后,通过强调非规范和反常的宗教实践如何帮助建立酷儿对身份的看法,本文扩展了酷儿理论对穆斯林身份的新兴分析。
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引用次数: 0
The Diversity of Women's Studies and Women's Histories: Reflections from South Asia 妇女研究与妇女史的多样性——来自南亚的思考
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913085
Ramya Sreenivasan
Abstract:This review article is a state of the field review, based on six recent monographs and edited volumes published in the United States, India, and England, all pertaining to women's studies or women's history in South Asia.
摘要:这篇综述文章是一篇实地综述,基于最近在美国、印度和英国出版的六本专著和编辑卷,所有这些都与南亚的妇女研究或妇女史有关。
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引用次数: 0
Filipinx Care, Social Proximity, and Social Distance 菲律宾关怀,社会接近和社会距离
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913199
Alden Sajor Marte-Wood
March 25, 2020. It’s four in the morning. Since becoming a father, I’ve intentionally begun to wake up earlier and earlier. I’m trying to be as quiet as possible so as not to disturb my spouse, Martine, and our toddler, both asleep in the next room. With the new demands of parenthood, I’ve had to carve out moments like this. Quiet, early morning moments to get academic work done. A sliver of time before the routines of childcare. But this morning is different. Houston has just issued a stay-at-home order because of the COVID-19 pandemic. Nonessential workers are to stay at home. I’m a nonessential worker, an assistant professor. I teach in the humanities, a constellation of disciplines already insecure about their continued existence. I’m seated on the worn couch in our one-bedroom apartment’s living room, a split space. Half living area. Sofa, television, low table. Half play area. Our toddler’s toys scattered about the carpet in chaotic disarray. Like so many other people, I have a difficult time imagining how I’m going to work from home for the foreseeable future. In-person classes have been abruptly canceled, and I don’t knowwhere I’mgoing to host my first online seminar meeting in this cramped space. I’m scheduled to teach Jamaica Kincaid’s novella, Lucy (1990), a profound, semiautobiographical narrative that reveals the complicated gendered, racialized, and transnational dynamics of migrant caregivers in the United States. It’s a story about the limits of care. I think it makes the most sense to teach from our kitchen
2020年3月25日。现在是凌晨四点。自从成为父亲后,我就有意地开始越来越早地醒来。我尽量保持安静,以免打扰我的配偶Martine和我们蹒跚学步的孩子,他们都在隔壁房间睡觉。随着为人父母的新要求,我不得不创造这样的时刻。安静的清晨时刻,完成学业。在日常育儿之前的一段时间。但今天早上不同了。由于新冠肺炎大流行,休斯顿刚刚发布了居家令。非必要的工人要呆在家里。我是一个非必要的工作者,一个助理教授。我教的是人文学科,这些学科已经对它们的持续存在感到不安全。我坐在我们一居室公寓客厅的破旧沙发上,客厅是一个分开的空间。半居住区。沙发,电视,矮桌子。中场休息区。我们蹒跚学步的孩子的玩具乱七八糟地散落在地毯上。和许多其他人一样,我很难想象在可预见的未来我将如何在家工作。面授课程突然被取消了,我不知道在这个狭小的空间里我将在哪里举办我的第一次在线研讨会。我计划教牙买加·金凯德的中篇小说《露西》(1990),这是一部深刻的半自传叙事,揭示了美国移民看护人复杂的性别化、种族化和跨国动态。这是一个关于护理极限的故事。我认为在厨房里教书是最有意义的
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引用次数: 0
Lamaze 拉马泽
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913210
A. Perry
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引用次数: 0
Afro-Asian Peoples' Solidarity Organization (AAPSO) Presidium Committee Nairobi Preparations 亚非人民团结组织主席团委员会内罗毕筹备工作
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913162
Destiny Wiley-Yancy
Abstract:The Afro-Asian People's Solidarity Organization's (AAPSO) Presidium Committee on Women met to prepare for the United Nations Conference on Women in Nairobi, Kenya. The committee aimed to tackle the impact of colonialism and imperialism and the ways they disproportionately impacted the lives of women. The AAPSO wanted to do this through a series of workshops focusing on the status of women in apartheid South Africa, the destabilization of women and children in Africa and Asia, the burden of debt in developing countries, and the subversive role of transnational corporations in mass media. The committee also recognized that women, particularly in Africa and Asia, formed the forefront of resistance movements, driving the struggle. This meeting shows that the Presidium Committee on Women optimistically saw women's social justice as an integral component to the larger anticolonial and anti-imperial project.
摘要:亚非人民团结组织妇女问题主席团委员会举行会议,为在肯尼亚内罗毕举行的联合国妇女问题会议做准备。该委员会旨在解决殖民主义和帝国主义的影响,以及它们对妇女生活的不成比例的影响。AAPSO希望通过一系列研讨会来做到这一点,重点关注种族隔离的南非妇女的地位、非洲和亚洲妇女和儿童的不稳定、发展中国家的债务负担以及跨国公司在大众媒体中的颠覆作用。委员会还认识到,妇女,特别是非洲和亚洲的妇女,是抵抗运动的最前线,推动了这场斗争。这次会议表明,妇女问题主席团委员会乐观地认为,妇女的社会正义是更大的反殖民和反帝国项目的组成部分。
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引用次数: 3
Engendering Protest and Rethinking "Azadi" in Kashmir in Vishal Bhardwaj's Haider 维沙尔·巴德瓦杰《海德尔》中克什米尔“阿扎迪”的引发与反思
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913129
Sreyoshi Sarkar
Abstract:Women living in the South Asian conflict zone of Kashmir have been represented by mainstream media and film as mainly victims of the Indian state power's political and sexual violence, as protestors who are supporting their men's insurgency in Kashmir, or as aligned with local Islamic militant groups. This obscures their nuanced testimonies, political objectives, and multivalent agencies within the conflict zone. The author shows how Vishal Bharadwaj's 2014 film Haider, an adaptation of Shakespeare's Hamlet, disrupts such erasures to highlight Kashmiri women's lived experiences in the conflict zone at intersections of everyday and extraordinary violence. By close reading scenes from the film via cinematic structure, dialogue, acting, camerawork, and mise-en-scène, the author shows how Haider not only mounts a scathing critique of the Indian occupation of Kashmir but also underscores the need for more capacious considerations of postcolonial feminisms as emergent from lived experiences versus adhering to established checklists approved by Euro-American feminism. The film's investments in its female protagonists—Ghazala and Arshia—more than the men also uncovers the former's redefinitions of azadi (freedom) as not just about Kashmiri political autonomy from India and Pakistan but also about nonviolence, equality, and justice for women and by extension all marginalized populations in Kashmir.
摘要:在主流媒体和电影中,生活在南亚克什米尔冲突地区的妇女主要被描绘成印度国家政权的政治暴力和性暴力的受害者,或者是支持克什米尔地区男性叛乱的抗议者,或者是与当地伊斯兰激进组织结盟的人。这掩盖了他们微妙的证词、政治目标和冲突地区的多重机构。作者展示了维沙尔·巴拉德瓦吉(Vishal Bharadwaj) 2014年的电影《海德尔》(Haider)是如何改编自莎士比亚的《哈姆雷特》(Hamlet),打破了这种抹除,突出了克什米尔妇女在冲突地区日常暴力和特殊暴力的交叉点上的生活经历。通过对电影结构、对白、表演、摄影和场景布置的仔细阅读,作者展示了海德尔不仅对印度占领克什米尔进行了严厉的批评,而且强调了从生活经验中涌现的后殖民女权主义需要更广泛的考虑,而不是坚持欧美女权主义所认可的成熟清单。影片对两位女主角——加扎拉和阿尔希娅——的投入超过对男性的投入,也揭示了前者对阿扎迪(自由)的重新定义,不仅是关于克什米尔从印度和巴基斯坦的政治自治,也是关于非暴力、平等和正义,以及克什米尔所有边缘化人口。
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引用次数: 1
Shazia's Dream Shazia的梦想
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913236
Upasana A. Agarwal
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引用次数: 0
Body, Bones, and All 身体、骨头和一切
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913118
Uddipana Goswami
Abstract:A reflection on the different forms that violence against women takes in militarized societies like that in Assam in Northeast India. A young girl living with an abusive father is married off to an abusive husband. Like other women living with quotidian violence, she devises coping mechanisms: often the lines between reality and fantasy become blurred. The unbearable burden of a life abused (and its grim ending) can be made bearable only through recourse in the unreal and the magical.
摘要:对印度东北部阿萨姆邦等军事化社会中针对妇女的暴力行为的不同形式的反思。一个和虐待父亲生活在一起的年轻女孩嫁给了一个虐待丈夫。像其他生活在日常暴力中的女性一样,她设计了应对机制:现实与幻想之间的界限往往变得模糊。被虐待的生命所带来的难以承受的负担(及其残酷的结局),只有通过求助于虚幻和魔幻,才能变得可以承受。
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引用次数: 0
In Blocks of Light, She Calls Back 在《光块》中,她回了电话
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913225
N. Kang
Cave-like, a lash-fringed darkness they would handle it, she and her little sister, this city life. Lit fire-flowers in the loamy sky every July 4, visited the inner harbor, cookouts in backyard squares, watched the matte black animate, sentient, lip-gloss sticky stars, how the easy smoke erased the hot stench of singed skin, the corner men’s amino-sweet roaring, daubed with piss and weed and diluted cologne, a vial or two clinking amid the cop’s dry barking, the nervous leg-jiggles, side-eye, thistle-brush beards cut like wet onion tops, glinting acrid and beige as the fingernails of the supine body slept on the bench’s cool slats reading Greatest City in America. Someone was sighing thickly, saying the dead man’s teeth looked like lemon salt that just missed the rim and hit the mouth with a steel punch or the musical velocity of cherry blossom petals scattering in violent spring rain.
她和她的小妹妹,像洞穴一样,周围布满睫毛的黑暗,他们会应付的,这种城市生活。每年7月4日,在浑厚的天空中点燃火花,参观内港,在后院的广场上野餐,看着那些有生气的、有知觉的、唇彩的、黏糊糊的星星,看着烟雾如何轻松地抹去烧焦皮肤的灼热恶臭,看着角落里男人用尿、大麻和稀释的古龙水涂抹的氨甜的咆哮,在警察干巴巴的叫声中叮当作响,紧张的腿在颤抖,侧眼、蓟刷般的胡须剪得像湿漉漉的洋葱头,他仰卧着的身体上的指甲在长凳上冰凉的板条上睡觉,上面写着《美国最伟大的城市》,发出刺鼻的米色光芒。有人长叹一声,说死人的牙齿像柠檬盐,刚好没咬到杯口,被一拳砸在嘴里,或者像樱花花瓣在猛烈的春雨中散落的音乐速度。
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引用次数: 0
Clean and Green 清洁环保
IF 0.3 Q4 Social Sciences Pub Date : 2021-07-23 DOI: 10.1215/15366936-8913096
Sri Craven
Abstract:This short story examines the class and caste dimensions of gender under economic liberalization in India through the experiences of its protagonist, Rani. It elicits the ways the new economic model purportedly ushers in a new modernity, even as the conditions of the poor remain the same within historically established social hierarchies and the damage inflicted on the environment.
摘要:这部短篇小说通过主人公拉尼的经历,探讨了印度经济自由化下性别的阶级和种姓维度。它引出了据称新经济模式带来新现代性的方式,尽管穷人的条件在历史上建立的社会等级制度和对环境造成的破坏中保持不变。
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引用次数: 0
期刊
Meridians-Feminism Race Transnationalism
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