Introduction

2016 ◽  
Author(s):  
Sunaina Marr Maira
Keyword(s):  
Research Methods ◽  
South Asian ◽  
War On Terror ◽  
Middle Eastern ◽  
Silicon Valley ◽  
Ethnographic Research ◽  
Muslim American ◽  
History Of

The Introduction outlines the major questions regarding Muslim American youth and the turn to rights-based activism and cross-ethnic coalitions that are the focus of the book. It discusses why the concept of “youth,” and particularly Muslim and Middle Eastern youth, is so central to to the War on Terror and also often exceptionalized in the post-9/11 moment. It offers an overview of the context of the ethnographic research in Silicon Valley and Fremont/Hayward, situating the three communities (South Asian, Arab, and Afghan American) in the study against the backdrop of the longer history of contestations over race, class, and immigration in this region. It also provides a discussion of the research methods on which the project is based.

scholarly journals Dietary Lutein, Zeaxanthin and Omega-3- Essential Fatty Acid Intake and Risk of Age-Related Macular Degeneration in a Selected Australian Population

2020 ◽  
Vol 4 (Supplement_2) ◽  
pp. 111-111
Author(s):  
Kingsley Kalu ◽  
Angelica Ly ◽  
Charles McMonnies ◽  
Jayashree Arcot
Keyword(s):  
Fatty Acid ◽  
Family History ◽  
Macular Degeneration ◽  
South Asian ◽  
Middle Eastern ◽  
Age Related Macular Degeneration ◽  
Dietary Intakes ◽  
Omega 3 ◽  
Age Related ◽  
History Of

Abstract Objectives The aim of this study was to assess the dietary intakes of lutein, zeaxanthin (L + Z) and omega-3-essential fatty acid(EFA) among a selected population of Australian based adults and to examine the effect of specified risk factors for age-related macular degeneration(AMD) on those levels. Methods A cross-sectional study involving 70 adults aged 19–52 years was carried out. Demographic data were obtained using an online self-administered questionnaire while dietary intakes were estimated using USDA's 24 hours recall questionnaire, the Victorian Cancer Council(Australia) food frequency questionnaire and anthropometric characteristics were obtained using a body composition analyzer. Dietary intakes of lutein, zeaxanthin, omega-3-EFA and anthropometric indices against the risk of AMD were established using descriptive statistics and Spearman correlation. Results The mean age of the population was 29.9 ± 8.1years with 51% men and 49% women. Women had a higher intake of L + Z (1908.6 μg/day versus 1032.8 μg/day) and alpha-linolenic acid(ALA) compared to men(1.7 ± 1.1 g/day versus 1.6 ± 1.2 g/day). Men consumed more omega-3-EFA than women (433 ± 397.1 mg/day versus 365 ± 210.7 mg/day). L + Z levels were higher among people of Middle Eastern and South Asian origin (>4000 μg/day) in the 19–25years age group. People of Middle Eastern, South East Asian and South Asian had the highest intake of omega-3-EFA(>500 mg/day) at ages 19–25, 26–32 and 34–52years respectively. Women aged 34–52years with a family history of AMD had higher levels of L + Z(>2500 μg/day) while women aged 26–32years with a family history of AMD had higher levels of ALA(>3 g/day). Ethnicity and L + Z were correlated (P = −0.456, P < 0.02). Higher levels of intake of L + Z (>4000 μg/day) were seen in participants aged 34–52years with a 5–10years residence in Australia. Participants who had less than 5–10years of residency had higher levels of omega-3-EFA(>500 mg/day) for ages 26–32years while those aged 34–52years who had less than 5years of residency had higher ALA(>4 g/day). Conclusions Intake levels for L + Z vary significantly among participants. Culturally specific dietary habits could feasibly influence the levels of intake of L + Z. Intake levels of omega-3-EFA were met. This study provides detailed intake levels of L + Z and omega-3-EFA for the ‘at-risk’ AMD group. Funding Sources No funding source.

Interview with G. Willow Wilson

2020 ◽  
pp. 230-246
Author(s):  
Shabana Mir
Keyword(s):  
South Asian ◽  
Political Discourse ◽  
Comic Books ◽  
Comic Book ◽  
Female Character ◽  
Muslim American ◽  
The Future ◽  
History Of ◽  
Book Markets

This interview with G. Willow Wilson explores Wilson’s perspective on Ms. Marvel as a diverse character—a diverse South Asian Muslim teen female character who happens to be a polymorph—in this historical political moment, as well as in the context of the history of comic books. Wilson and Mir also discuss comic book markets, shifts in readerships, and the future of comic books. The character and story of Ms. Marvel as a Muslim American teen help readers reflect on contemporary public political discourse.

Introduction

2018 ◽  
pp. 1-23
Author(s):  
Daniel Renfrew
Keyword(s):  
Environmental Justice ◽  
Political Ecology ◽  
Research Methods ◽  
Lead Poisoning ◽  
Theoretical Foundation ◽  
Ethnographic Research ◽  
Social Actors ◽  
Neoliberal Reform ◽  
History Of ◽  
Political Ecology Of Health

The book’s introduction presents the origins, character, scope, and implications of the Uruguayan lead-poisoning epidemic. The chapter situates the epidemic within a political and economic context of neoliberal reform and crisis and in relation to the global and biomedical history of the disease. The chapter outlines the author’s ethnographic research methods and the book’s principal social actors and research sites. The theoretical foundation of the book follows a political ecology of health perspective, with focused analyses of environmental justice, knowledge/power, and governance/resistance.

“Being gay has been a curse for me”

2014 ◽  
Vol 3 (1) ◽  
pp. 60-86 ◽  
Author(s):  
Ahmed Afzal
Keyword(s):  
South Asian ◽  
Participant Observation ◽  
Ethnographic Research ◽  
Gay Identity ◽  
Immigrant Communities ◽  
Muslim Americans ◽  
Muslim American ◽  
Sexual Cultures ◽  
Oral Life History ◽  
Male Sexualities

In this essay, I draw on ethnographic research with South Asian Muslim American gay men of Pakistani descent in Houston to explore everyday negotiations of religion, race, sexuality and transnationalism. The essay highlights three intersecting registers that situate gay Muslim American sexual cultural formations in local, transnational and cultural contexts. Drawing on participant observation and oral life history interviews, this essay examines: (a) culturally constructed male sexualities that are informed by the scripts, language, and cultural idioms of homo-sociality and same-sex eroticism, love and relationships in the homeland; (b) the increasing centrality of belonging to a transnational Muslim ummah; and (c) the appropriation of western terminologies and categories of sexuality in constructing a gay identity. The narratives examined in this essay contribute to cultural analyses of transnational sexual cultures, and ethnographies of Muslim Americans and LGBTQIA immigrant communities in the West.

scholarly journals The Politics of Egyptian Migration to Libya

2019 ◽  
Author(s):  
Gerasimos Tsourapas
Keyword(s):  
Civil War ◽  
War On Terror ◽  
Middle Eastern ◽  
Arab State ◽  
Islamic State ◽  
Video Footage ◽  
The World ◽  
History Of ◽  
State Relations ◽  
Gamal Abdel Nasser

The beheading of 21 Egyptian Copts working in Libya, as shown in video footage released by the Islamic State on February 12, 2015, made headlines across the world. The story was variously framed as one more vicious murder of Middle Eastern Christians by militant Islamists, one more index of chaos in post-Qaddafi Libya and one more opportunity for an Arab state, in this case Egypt, to enlist in the latest phase of the war on terror. What was left unaddressed was the deep and long-standing enmeshment of the Libyan and Egyptian economies, embodied in the tens of thousands of Egyptian workers who remain in Libya despite the civil war raging there. There is a history of maltreatment of Egyptian migrants in Libya spanning more than 60 years. The abuses date back to the organized migration of Egyptian teachers, bureaucrats and other professionals under Gamal Abdel Nasser, and have continued with increasing brutality until the present. From the beginning, whether under King Idris, under Muammar al-Qaddafi or following the colonel’s downfall, the causes of the violence have been distinctly political, with Egyptians in Libya always vulnerable to the vicissitudes of Egyptian-Libyan state relations as well as to regional crises. The welfare of these workers has always been subordinate to strategic concerns in the calculations of both states.

scholarly journals “Like Sugar in Milk”: Reconstructing the genetic history of the Parsi population

2017 ◽  
Author(s):  
Gyaneshwer Chaubey ◽  
Qasim Ayub ◽  
Niraj Rai ◽  
Satya Prakash ◽  
Veena Mushrif-Tripathy ◽  
...  
Keyword(s):  
Mitochondrial Dna ◽  
South Asia ◽  
South Asian ◽  
Dna Markers ◽  
South Asians ◽  
Demographic History ◽  
Middle Eastern ◽  
Religious Community ◽  
Genetic Studies ◽  
History Of

AbstractBackgroundThe Parsis, one of the smallest religious community in the world, reside in South Asia. Previous genetic studies on them, although based on low resolution markers, reported both Iranian and Indian ancestries. To understand the population structure and demographic history of this group in more detail, we analyzed Indian and Pakistani Parsi populations using high-resolution autosomal and uniparental (Y-chromosomal and mitochondrial DNA) markers. Additionally, we also assayed 108 mitochondrial DNA markers among 21 ancient Parsi DNA samples excavated from Sanjan, in present day Gujarat, the place of their original settlement in India.ResultsOur extensive analyses indicated that among present-day populations, the Parsis are genetically closest to Middle Eastern (Iranian and the Caucasus) populations rather than their South Asian neighbors. They also share the highest number of haplotypes with present-day Iranians and we estimate that the admixture of the Parsis with Indian populations occurred ∼1,200 years ago. Enriched homozygosity in the Parsi reflects their recent isolation and inbreeding. We also observed 48% South-Asian-specific mitochondrial lineages among the ancient samples, which might have resulted from the assimilation of local females during the initial settlement.ConclusionsWe show that the Parsis are genetically closest to the Neolithic Iranians, followed by present-day Middle Eastern populations rather than those in South Asia and provide evidence of sex-specific admixture from South Asians to the Parsis. Our results are consistent with the historically-recorded migration of the Parsi populations to South Asia in the 7thcentury and in agreement with their assimilation into the Indian sub-continent’s population and cultural milieu “like sugar in milk”. Moreover, in a wider context our results suggest a major demographic transition in West Asia due to Islamic-conquest.

scholarly journals Rethinking Orientalism

2006 ◽  
Vol 23 (4) ◽  
pp. 126-128
Author(s):  
Amani Hamdan
Keyword(s):  
South Asian ◽  
War On Terror ◽  
Middle Eastern ◽  
Postcolonial Studies ◽  
Muslim Women ◽  
Main Theme ◽  
Gender Theory ◽  
Negative Stereotypes ◽  
Middle Eastern Women ◽  
And Gender

In her book, Reina Lewis discusses how to acquire an accurate understandingof the various strands of neo-Orientalism that perpetuate long-lastingand contemporary stereotypes of Muslim women from traditional Islamicsocieties. Within the context of the current global and geopolitical landscapeas well as the alleged American war on terror, the competing western imperialistand orientalist images, along with negative stereotypes, that characterizeMuslim women are rhetorical. According to Lewis, all of these elementsare at the center of knowledge that is produced and reproduced. This bookfocuses on Ottoman women’s writing from the beginning of the twentiethcentury and traces their “travel accounts, memories, and fractions that reveala gendered counter-discourse that challenges Occidental stereotypes” (p. 1).The author’s main theme is how these writings not only challenged westernOrientalist discourses, but also intervened in the Ottoman debate aboutwomen and national emancipation. The book, which follows an interdisciplinaryapproach, is divided into six chapters.In her introduction, Lewis argues that postcolonial studies have been tooparadigmatic and narrow to include Middle Eastern and particularly Turkishexperiences, since most postcolonial theories focus on the South Asian experience.Her novel endeavor helps bridge this void in postcolonial studies.Also, she introduces “to postcolonial studies the specificities of the lateOttoman situation and bringing to the reading of Ottoman sources the criticalperspectives of postcolonial and gender theory” (p. 5). Moreover, shebrings to light some western women’s writings, such as those of GraceEllison and Lady Mary Wortley, who traveled to the East exploring the statusof Middle Eastern women and, through their writings, tried to “challengeWestern misapprehensions” of their status (p. 45) ...

Conclusion

2018 ◽  
Author(s):  
Stefan Winter
Keyword(s):  
Middle Eastern ◽  
Rich Diversity ◽  
The Social ◽  
Local Contexts ◽  
History Of ◽  
Religious Oppression ◽  
The Rich ◽  
To Come

This concluding chapter summarizes key themes and presents some final thoughts. The book has shown that the multiplicity of lived ʻAlawi experiences cannot be reduced to the sole question of religion or framed within a monolithic narrative of persecution; that the very attempt to outline a single coherent history of “the ʻAlawis” may indeed be misguided. The sources on which this study has drawn are considerably more accessible, and the social and administrative realities they reflect consistently more mundane and disjointed, than the discourse of the ʻAlawis' supposed exceptionalism would lead one to believe. Therefore, the challenge for historians of ʻAlawi society in Syria and elsewhere is not to use the specific events and structures these sources detail to merely add to the already existing metanarratives of religious oppression, Ottoman misrule, and national resistance but rather to come to a newer and more intricate understanding of that community, and its place in wider Middle Eastern society, by investigating the lives of individual ʻAlawi (and other) actors within the rich diversity of local contexts these sources reveal.

Home, Sweet Home: Negotiating Intimacy in Brazilian Elitist Closed Condominiums

2020 ◽  
Vol 9 (1) ◽  
pp. 374-395
Author(s):  
Rafael Ignacio Estrada Mejia ◽  
Carla Guerrón Guerron Montero
Keyword(s):  
Collective Mode ◽  
Living Arrangement ◽  
Public Life ◽  
Ethnographic Research ◽  
Social Distinction ◽  
History Of ◽  
Collective Production ◽  
The Relationship ◽  
Do So

This article aims to decrease the cultural invisibility of the wealthy by exploring the Brazilian emergent elites and their preferred living arrangement: elitist closed condominiums (BECCs) from a micropolitical perspective.  We answer the question: What is the relationship between intimacy and subjectivity that is produced in the collective mode of existence of BECCs? To do so, we trace the history of the elite home, from the master’s house (casa grande) to contemporary closed condominiums. Following, we discuss the features of closed condominiums as spaces of segregation, fragmentation and social distinction, characterized by minimal public life and an internalized sociability. Finally, based on ethnographic research conducted in the mid-size city of Londrina (state of Paraná) between 2015 and 2017, we concentrate on four members of the emergent elite who live in BECCs, addressing their collective production of subjectivity. 

MASJID BESAR RAJA HAJI ABDUL GHANI PULAU BURU KEPULAUAN RIAU

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Nurman Kholis
Keyword(s):  
Qualitative Research ◽  
Research Methods ◽  
19Th Century ◽  
Qualitative Research Methods ◽  
District Level ◽  
History Of ◽  
Chinese Buddhists ◽  
The Right ◽  
The 19Th Century ◽  
Level Government

Abstract. Many Muslims in the Riau Islands do not know the history of the development of Islamic theory from the center of power to spread to various corners. This is as the existence of the Great Mosque of Raja Haji Abdul Ghani (MBRHAG) on Buru Island, Karimun. Thus, to uncover the existence of this mosque, qualitative research methods are used so that history, architecture, and socio-religious functions can be known. Based on the results of the study it was concluded that the establishment of MBRHAG was initiated by Raja Haji Abdul Ghani. He was the first Amir (sub-district level government) of the kingdom of Riau-Lingga on Buru Island, in the 19th century. The architecture is a Chinese. Therefore, on the right side of this mosque is around 200 m, there is also the Sam Po Teng Temple and the Tri Dharma Dewa Bumi. Thus, the close location of the mosque with Chinese and Confucian worship houses's shows a harmonious relationship between Malay Muslims and Chinese Buddhists. In fact, in the continuation of this relationship there was information that a Chinese Buddhist had joined a Muslim friend to fast for half a month of Ramadan.Keywords: Mosque, Malay Muslims, Chinese Buddhists/Confucians, Harmonious RelationsAbstrak. Umat Islam di Kepulauan Riau banyak yang tidak mengenal sejarah perkembangan ajaran Islam dari pusat kekuasaan hingga tersebar ke berbagai pelosok. Hal ini sebagaimana keberadaan Masjid Besar Raja Haji Abdul Ghani (MBRHAG) di Pulau Buru, Karimun. Dengan demikian, untuk mengungkapkan keberadaan masjid ini digunakan metode penelitian kualitatif  agar dapat diketahui sejarah, arsitektur, dan fungsi sosial keagamaannya.  Berdasarkan hasil penelitian diperoleh kesimpulan bahwa pendirian MBRHAG diprakarsai oleh Raja Haji Abdul Ghani. Ia adalah Amir (pemerintah setingkat kecamatan) pertama kerajaan Riau-Lingga di Pulau Buru, pada abad ke-19. Adapun arsitekturnya adalah seorang Tionghoa. Karena itu, di sebelah kanan masjid ini sekitar 200 m juga terdapat Kelenteng Sam Po Teng dan cetya Tri Dharma Dewa Bumi. Dengan demikian, dekatnya lokasi masjid dengan rumah ibadah umat Tionghoa dan Khonghucu ini menunjukkan hubungan yang harmonis antara muslim Melayu dengan Budhis Tionghoa. Bahkan, dalam kelangsungan hubungan ini terdapat informasi seorang Buddhis Tionghoa pernah ikut temannya yang beragama muslim untuk berpuasa selama setengah bulan Ramadhan.Kata Kunci: Masjid, Muslim Melayu, Buddhis/Khonghucu Tionghoa, Hubungan Harmonis

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