By Rabab Abdulhadi, Evelyn Asultany, Nadine Naber
During this assortment, Arab and Arab American feminists enlist their intimate reviews 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 concerns and spotlight how Arab and Arab American feminist views concurrently 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 radical, feminist, and queer areas; in academia and in the street; and between one another.
Contributors discover issues as various because the intersections among gender, sexuality, Orientalism, racism, Islamophobia, and Zionism, and the recovery of Arab Jews to Arab American histories. This publication asks how individuals of diasporic groups navigate their experience of belonging whilst the rustic within which they dwell 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 reviews, heart East stories, American reports, and ethnic reviews.
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Additional resources for Arab and Arab American Feminisms: Gender, Violence, and Belonging
The civil rights struggles of the 1960s also had the effect of encouraging them to form their first national organization: the Association of the Arab American University Graduates (AAUG) in 1967. 20 As a result, some of the members of the Arab and Jewish American communities became engaged in a battle to inform American public audiences about their diametrically opposed nationalist perspectives of the issues involved in the Arab-Israeli conflict. As an expression of the dominant nationalist dynamic within the Arab American community, many other associations proliferated in 20 | Living with/in Empire the 1970s and 1980s, reflecting the varied needs.
This rare display of superpower agreement was 18 | Living with/in Empire designed to attract regional allies to their competing camps. More important, the war presented a rare international occasion whereby the new superpowers used the UN to punish and humiliate the old colonial powers for ignoring the new international realities in which the interests of the former now overshadowed the interests of the latter. The withdrawal of British and French forces from Egypt and the end of Israeli occupation of Sinai in 1956 led to the stationing of UN Emergency Forces, as representatives of the first successful international peacekeeping operation, keeping the Egyptian-Israeli border peaceful for eleven years.
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. S. racial categories. She advises: If they ask you if you’re white, say it depends. Say no. Say maybe. If appropriate, inquire casually, Have you always been white, or is it recent? Several contributors tackle these questions, sharing experiences of exclusion from debates on race and racism or experiences where others perceived them as Latinas, Greeks, Italians, South Asians, or African Americans depending on the context or on assumptions about race, ethnicity, and skin color.