我也是穆斯林:马格里布跨国身份中的拉伊、伊斯兰和男子气概

Q1 Arts and Humanities Alif Pub Date : 2003-01-01 DOI:10.2307/1350083
Angelica Maria DeAngelis
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(2) Yet as this article will demonstrate, Rai is a much more complex phenomenon that speaks to the multiplicity of a gendered and transnational Maghrebi identity. In order to explore this complexity, my article follows two separate yet related paths. The first focus will be on the seemingly, but not necessarily, adversarial relationship of Rai and Islam, whose conflict has been promoted for different reasons by its Islamist (3) opponents and its Western proponents. I will demonstrate how the \"Rai versus Islam\" binary is a falsely constructed combat zone that serves to further the political interests of the FIS (Islamic Salvation Front), the FLN (National Liberation Front), (4) and the financial interests of the Western music industry. The second focus will be on the role of gender in Rai, and the increasing masculinization of the genre. My goal is to reveal the complex intersections of Rai, Islam and masculinity in the construction of a transnational Maghrebi identity. While considerable attention is being given to the economic impact of globalization, similar scholarly inquiry into the cultural and political ramifications of globalization is only beginning. In light of recent and ongoing political crises involving young Middle Eastern men and Islam, it is foolish and perilous to ignore cultural and political elements, or to accept simplistic explanations that compartmentalize and too often demonize \"the Other.\" My hope is that this paper will help both to demystify and to complicate the role of Islam in one kind of Maghrebi identity, that of the transnational Maghrebi cheb, or what the Rai singer Cheb Mami would call the North Parisian, or the young man of the suburbs or la banlieue. (5) Setting the Stage: The Rai-Islamist Battlefield Mahmoud Zemmouri's 1997 film 100% Arabica (6) takes place in the suburbs of Paris. While ostensibly a showcase for the singing talents of Khaled and Cheb Mami, this comedy also raises issues and questions that lie at the heart of this article. Is there really an irreconcilable division between Rai and Islam? If not, why have Islamists chosen to position themselves in direct opposition to Rai singers? What does Rai represent to them, and to the larger Maghrebi community? And what role does Rai play in constructing a kind of transnational Maghrebi masculinity? 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引用次数: 8

摘要

这篇文章聚焦于北非Rai音乐作为性别和跨国马格里布身份的肥沃和爆炸性场所,探索两条独立但相关的道路。第一个是“Rai与伊斯兰”的二元对立,这篇文章指出,这是一个错误构建的战区,旨在促进伊斯兰拯救阵线(FIS)、民族解放阵线(FLN)的政治利益,以及西方音乐产业的经济利益。第二个重点是性别在Rai中的作用,以及该类型的日益男性化。这篇文章的目的是揭示在跨国马格里布身份的建构中,Rai、伊斯兰教和男子气概的复杂交集。在全球化、移民和网络空间模糊了国家和领土界限的后现代世界中,身份在一个不断变化和重叠的类别网络中继续发挥着至关重要的作用,这些类别相互构建和解构。在这篇文章中,我把重点放在Rai作为马格里布身份的一个肥沃和爆炸性的地方。Rai最初是阿尔及利亚西部/摩洛哥东部的一种音乐类型,其根源可以追溯到20世纪初。在当代形式中(从20世纪70年代开始),它跟随马格里布移民来到欧洲,最近发行的二重唱《沙漠玫瑰》(1999)由英国人斯汀和阿尔及利亚人切布·玛米主演,作为一个全球现象,它的知名度有所提高。典型地,Rai与青年和移民亚文化联系在一起,经常被描述为淫秽或粗俗。(2)然而,正如本文将展示的那样,Rai是一个更为复杂的现象,它说明了性别和跨国马格里布身份的多样性。为了探索这种复杂性,我的文章遵循两个独立但相关的路径。第一个焦点将是Rai和伊斯兰教之间看似(但不一定)对立的关系,其冲突是由伊斯兰反对者和西方支持者出于不同的原因而推动的。我将证明,“Rai与伊斯兰教”的二元对立是一个错误构建的战区,它有助于促进伊斯兰拯救阵线(FIS)、民族解放阵线(FLN)的政治利益,以及西方音乐产业的经济利益。第二个重点将是性别在Rai中的作用,以及该类型的日益男性化。我的目标是揭示拉伊、伊斯兰教和男子气概在跨国马格里布身份建构中的复杂交集。虽然对全球化的经济影响给予了相当大的关注,但对全球化的文化和政治影响的类似学术研究才刚刚开始。鉴于最近和正在进行的涉及中东年轻人和伊斯兰教的政治危机,忽视文化和政治因素,或接受将“他者”区分开来并经常妖魔化的简单化解释是愚蠢和危险的。我希望这篇文章能够帮助人们揭开伊斯兰教在马格里布人身份中的神秘面纱,并使其复杂化,这种身份就是跨国马格里布人,或者是Rai歌手cheb Mami所说的北巴黎人,或者是郊区的年轻人。马哈茂德·泽穆里1997年的电影《100%阿拉比卡》(100% Arabica)发生在巴黎郊区。虽然表面上是Khaled和Cheb Mami唱歌才能的展示,但这部喜剧也提出了本文核心的问题和问题。拉伊和伊斯兰教之间真的存在不可调和的分歧吗?如果不是,为什么伊斯兰主义者选择直接反对Rai歌手?Rai对他们和更大的马格里布社区代表什么?在构建一种跨国马格里布男子气概的过程中,Rai扮演了什么角色?在100%的阿拉比卡,两名年轻的男性伊斯兰教徒将他们的宗教服装藏在西方服装下,以参加附近的Rai音乐会。…
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Moi Aussi, Je Suis Musulman: Rai, Islam, and Masculinity in Maghrebi Transnational Identity
This article focuses on North African Rai music as a fertile and explosive site of gendered and transnational Maghrebi identity, exploring two separate yet related paths. The first is the "Rai versus Islam" binary, which the article demonstrates to be a falsely constructed combat zone that serves to further the political interests of the FIS (Islamic Salvation Front), the FLN (National Liberation Front), and the financial interests of the Western music industry. The second focus is on the role of gender in Rai, and the increasing masculinization of the genre. The article's goal is to reveal the complex intersections of Rai, Islam, and masculinity in the construction of transnational Maghrebi identity. Introduction In a postmodern world where globalization, migration and cyberspace have blurred national and territorial boundaries, identity continues to play a vital role in a network of shifting and overlapping categories that work to construct and deconstruct each other. In this article I focus on Rai as a fertile and explosive site of Maghrebi identity. (1) Rai, originally a Western Algerian/Eastern Moroccan musical genre, traces its roots back to the early twentieth century. In its contemporary form (from the 1970s onward), it has followed Maghrebi immigrants to Europe, and the recent release of the duet Desert Rose (1999) featuring British Sting and Algerian Cheb Mami, has increased its visibility as a global phenomenon. Typically, Rai is associated with youth and immigrant subcultures, and often described as risque or vulgar. (2) Yet as this article will demonstrate, Rai is a much more complex phenomenon that speaks to the multiplicity of a gendered and transnational Maghrebi identity. In order to explore this complexity, my article follows two separate yet related paths. The first focus will be on the seemingly, but not necessarily, adversarial relationship of Rai and Islam, whose conflict has been promoted for different reasons by its Islamist (3) opponents and its Western proponents. I will demonstrate how the "Rai versus Islam" binary is a falsely constructed combat zone that serves to further the political interests of the FIS (Islamic Salvation Front), the FLN (National Liberation Front), (4) and the financial interests of the Western music industry. The second focus will be on the role of gender in Rai, and the increasing masculinization of the genre. My goal is to reveal the complex intersections of Rai, Islam and masculinity in the construction of a transnational Maghrebi identity. While considerable attention is being given to the economic impact of globalization, similar scholarly inquiry into the cultural and political ramifications of globalization is only beginning. In light of recent and ongoing political crises involving young Middle Eastern men and Islam, it is foolish and perilous to ignore cultural and political elements, or to accept simplistic explanations that compartmentalize and too often demonize "the Other." My hope is that this paper will help both to demystify and to complicate the role of Islam in one kind of Maghrebi identity, that of the transnational Maghrebi cheb, or what the Rai singer Cheb Mami would call the North Parisian, or the young man of the suburbs or la banlieue. (5) Setting the Stage: The Rai-Islamist Battlefield Mahmoud Zemmouri's 1997 film 100% Arabica (6) takes place in the suburbs of Paris. While ostensibly a showcase for the singing talents of Khaled and Cheb Mami, this comedy also raises issues and questions that lie at the heart of this article. Is there really an irreconcilable division between Rai and Islam? If not, why have Islamists chosen to position themselves in direct opposition to Rai singers? What does Rai represent to them, and to the larger Maghrebi community? And what role does Rai play in constructing a kind of transnational Maghrebi masculinity? In 100% Arabica, two young male Islamists hide their religious garb under Western clothing in order to attend a neighborhood Rai concert. …
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Alif Arts and Humanities-Literature and Literary Theory
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