By C. Chambers
Through interviews with best writers (including Ahdaf Soueif and Hanif Kureishi), this ebook analyzes the writing and evaluations of novelists of Muslim history dependent within the united kingdom. dialogue centres on writers' paintings, literary recommendations, and affects, and on their perspectives of such concerns because the hijab, the conflict on terror and the Rushdie Affair.
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Additional resources for British Muslim Fictions: Interviews with Contemporary Writers
Then they felt surprised and betrayed when the people they were backing turned on them. ' You have postmodernist Muslims, like Tariq Ramadan, who isn't a bad guy personally, but what he really believes in I don't know, because his writing deliberately uses obscurantist postmodernist concepts to explain Islam to non-Muslims. When you are amongst unbelievers, it is considered acceptable by Islam to put on a mask, but I wish Ramadan wasn't constantly engaging in obfuscation. For example, he was once debating on French television, and some nutty group in Nigeria had decided to implement sharia law which, they said, meant chopping off hands of thieves and stoning people for adultery.
However, it's inaccurate to say that they are crazy people, unrelated to contemporary politics, who have fallen from the sky. These are people who believe that their world is being damaged and occupied by the West; terrorism is their revenge. I call them Islamo-anarchists, because there was a strong tradition in one brand of anarchism which believed that the way to make an impact was to kill people, blow up buildings and go for heads of state. Some Islamist groups have taken up this way of thinking in their propaganda for tawheed, what anarchists called the propaganda of the deed, but others haven't.
However, on finding that Muslims tended not to be reflected in literature, many of the texts discussed here act as magnifying glasses, concentrating the light and heat being produced by underrepresented communities. Pedagogical possibilities I turn now to the relevance of this research to pedagogical practice. Through my interviews, encounters, and, in some cases, developing friendships with writers from Muslim backgrounds, I became determined to communicate the quality and diversity of this emerging canon.