Arab America: Gender, Cultural Politics, and Activism by Nadine Naber

By Nadine Naber

Arab americans are some of the most misunderstood segments of the U.S. inhabitants, specifically after the occasions of Sep 11. In Arab America, Nadine Naber tells the tales of moment iteration Arab American teenagers dwelling within the San Francisco Bay quarter, so much of whom are political activists engaged in culturalist hobbies that draw at the stipulations of diaspora, a Muslim worldwide justice and a Leftist Arab circulate.
 
Writing from a transnational feminist viewpoint, Naber finds the advanced and from time to time contradictory cultural and political techniques by which Arabness is cast within the modern usa, and explores the it seems that intra-communal cultural strategies of faith, relations, gender, and sexuality because the battleground on which Arab American teenagers and the looming global of the USA all wrangle.  As this fight maintains, those teenagers  reject Orientalist suggestion, generating counter-narratives that open up new probabilities for transcending the constraints of Orientalist, imperialist, and standard nationalist articulations of self, percentages that flooring techniques of faith, kinfolk, gender, and sexuality in the most pressing problems with our instances: immigration politics, racial justice struggles, and U.S. militarism and war.

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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.

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