The recent decades have seen American historical studies and focus take a rather interesting turn towards transnationalism. Researchers and scholars have been keen now more than in the past to explore the connection between the America and the global history, cultures and communities. The extensive research has offered a new perspective on which the conventional American cultures can be analyzed. The scholars have amplified the prospects of transnational erudition. Subsequently, this paper is an examination of Zareena Grewals book: Islam is a Foreign Country. To plausibly achieve this goal, it is imperative to identify and comprehend the books main argument and the underlying analysis.
Zareena Grewal is a renowned American anthropologist, whom main works are inclined towards religion, gender, religion, among an array of other comprehensive factors affecting the entire American Muslim society. Zareenas first book, Islam is a Foreign Country is an ethnography of transnational Muslim systems that connects US mosques to Islamic developments in the post-frontier Middle East through level headed discussions about the change of Islam. The author investigates the absolute most squeezing level headed discussions about and among American Muslims. She proceeds further to define what being a Muslim and American entails. She seeks to explore and identify those who have the power to represent Islam and to lead the stunningly various populace of American Muslims, and whether their binds to the bigger Muslim world undermine their endeavors to make Islam an American religion. Additionally, the author is keen on offering rich bits of knowledge into these inquiries, and that is just the beginning. Zareena takes after the excursions of American Muslim youth who go in worldwide, underground Islamic systems. Faithfully religious and regularly politically offended, these young people are looking for a home for themselves and their convention. Through their stories, Zareena catches the various headings of the worldwide streams of individuals, practices, and thoughts that associate U.S. mosques to the Muslim world. By analyzing the pressure between American Muslims' inner conflict toward the American standard and their yearning to enter it, the book puts contemporary civil arguments about Islam with regards to a long history of American racial and religious prohibitions. Testing the contending commitments of American Muslims to the country and the worldwide group of Muslim adherents, the book researches the importance of American citizenship and the spot of Islam in a global era.
In synopsis, the book mines the class of auto-ethnography more efficiently than most works in the recent past. Zareena progressively dissects her particular character and point of view with the same intricacy and attentiveness she conveys to her central chronicled and contemporary Muslim groups. She can achieve this level of eloquence and clarity through the presentation's nuanced and persuading portrayal regarding her change into an indigenous orientalist through the epilog's appearance on the developing. Quite a bit of her contention relies on upon a meaning of those groups as encountering a type of Boisians double awareness, hence the book's auto-ethnographic layers that offer a pleasantly corresponding representation of the author as both a researcher and subject.
Consequently, Zareenas book is astonishingly layered in its disciplinary lenses. Sections of the book such those in chapters two and 3, combine verifiable humanities to movement, relocation, race, finding the twentieth-century Muslim diaspora and the American groups it delivered close by the African-American Great Migration, whats more, the worldwide impacts of the 1965 Immigration Act. Some sections also mesh various orders into this advancing example, from religious and sexual orientation ponders to media concentrates on and computerized talking points. The author, in a quest to incorporate her way of life as a major aspect of her examination, reliably exhibits in these sections a capacity to go wherever her subjects request, and to use each disciplinary lens with systematic advancement and a reasonable familiarity with the more extensive insightful discussions for every situation.
The book, like any other great historical works, depicts its effectiveness by the manner in which it opens up extra associations and examinations past those on which it centers. On account of Zareenas noteworthy book, I find her argument plausibly convincing. Her presentation of the arguments, the connection of the various segments, and a conclusion that follows her arguments through the entire book is impeccable. Be that as it may, the author could have perused further and applied her argument lens as a powerful influence for all the more longstanding Muslim American histories. The book aroused considerable curiosity in regards to religion and American Muslims culture. The timing of the book was also very effective hence its influence.
Succinctly, the book can be categorized into two major parts with the first section encompassing the story of Islam in America inside the bigger woven artwork of the fantasies and fortunes of the worldwide Muslim group. European imperialism and the following turmoil in the Muslim-influential areas of the world did not put the order of living and spreading Islam into temporary cessation. Indeed, even in the brush of European control, Islam could advance from Asia and Africa the distance over the Atlantic Ocean to North America. The Muslim confidence broke on the US open scene essentially surprisingly over the main quarter of the twentieth century. However, records would later uncover that a decent third of African American slaves had apparently been Muslim when they arrived.
Zareena then commits the second section of her book to the post-1965 history of American Islam up to the present-day. In various ways, this ends up being an account of the development, graduation and in certain regards the change of a religious group. The focal subject of the work in comparison to the development of a Muslim counter public put resources into orchestrating its political and religious goals increases further layers as the record proceeds. Be that as it may, given the thick interchange of phenomenal political elements and social strengths bearing on the developing and progressively assorted and cosmopolitan Muslim populace in the nation, Zareena structures this a player in the account around the implications of her urgent contention.
In conclusion, Zareena Grewal presents a moving and incisive argument on the account of Muslim immigrant experiences in the United States illuminating a perspective that was not known to many before the book. The constituent parts of the book are effectively structured and interlinked to depict the main purpose of the authors argument. It is an intriguing book about Islam in America and its relationship to worldwide Islam in light of contentions inside the religion about who has the power to represent Islam. This is particularly a scholarly book, very captivating. However, because the scholarly contentions are outlined with stories around a few American Muslim student explorers who are learning at abroad Islamic colleges and in more casual settings, with expectations of conveying back information and power to their American mosques. By and large, the Americans feel they have been advanced by their study encounters yet that they have not finished what they had trusted. Their voices and their stories were my entryways into this new subject.
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