By Nadine Naber
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Extra resources for Arab America: Gender, Cultural Politics, and Activism
15 Despite these developments, the United States did not perceive Israel as a major asset until the 1960s (Khalidi 2004). For the old-timers in the Bay Area, the 1950s was not only a period of relative calm, politically speaking, but it was also a different period in intra-communal relations. In the 1950s, several old-timers contended, intra-communal differences had not yet become politically charged. ” When I graduated from college in 1957, I didn’t know which of my classmates was Muslim or who was Christian, because we never asked such questions.
This reciprocity of analytical work is the reason why I refer to them as my interlocutors rather than subjects or interviewees. The mutuality of our work was especially true with the women activists who are the focus of chapters 4 and 5, as their political analyses and the political projects in which they were engaged most closely resembled my own. ” There were many times when interlocutors lost sight of my position as researcher. Such familiarity was a great honor; they saw that I was someone interested in the textures of their lives.
Within the field of Arab American studies, scholars have tended to refer to immigrants from the Ottoman province of Syria before 1920 as Syrian and to post–World War II immigrants as Arabs or Arab Americans. Some Arab and Arab American activists contest the terms “Arab” or “Arab American,” arguing that these terms are nationalist, exclusionary toward non-Arab minorities in the region, and limited for purposes of coalition building beyond Arab communities. S. imperialism and war. Others have privileged religious identities such as Muslim or Muslim American over the nation-based label “Arab American” on the grounds that their primary loyalty is rooted in faith and the divine.