A Foucauldian Theory of American Islamophobia
With the emergence of ISIS andAmerican public furor over allowing Syrian refugeeslim Americans find themselves oind themselves once again in the cross-hairs of a nation obsessed with searching for answers and someone to blame. I argue that the premise behind American anti-Muslim sentiment is rooted...
Full description
| Author: |
SHYAM K. SRIRAM [VerfasserIn] |
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| Format: |
Electronic Article |
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| Language: |
Arabic ; English ; Malaysisch |
| Published: |
2016 |
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| Subjects: |
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| Containing Work: |
In: International Journal of Islamic Thought - Universiti Kebangsaan Malaysia, 2013, 10(2016), Seite 47-54 |
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| Containing Work: |
volume:10 ; year:2016 ; pages:47-54 |
| Links: |
https://doaj.org/article/9d9bcd3cee53475aba1eb7bc45ebc42e [Kostenfrei] http://www.ukm.my/ijit/wp-content/uploads/2016/12/IJIT-Vol-10-Dec-2016_5_47-54.pdf [Kostenfrei] Journal toc [Kostenfrei] |
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| Catalog id: |
DOAJ034028714 |
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| 520 | |a With the emergence of ISIS andAmerican public furor over allowing Syrian refugeeslim Americans find themselves oind themselves once again in the cross-hairs of a nation obsessed with searching for answers and someone to blame. I argue that the premise behind American anti-Muslim sentiment is rooted in two of Michel Foucault’s concepts -“biopower” and “pastoral power.” This article is divided in two halves. In the first, I argue that American nationalism is articulated in a unique way, particularly through “pastoral power.” In conjunction with an “imagined” American nationhood (Anderson 1983), it has created a state that is often viewed as secular, but is quite Christian ideologically and structurally. Drawing on Göle (1996), I surmise that the Western “culture of confession,” an extension of pastoral power, is incompatible with Islam – or at least is viewed as such. In the second half, I present my main argument towards a new understanding of Foucault’s (1990) biopower in the context of the sovereign and its ability to designate who is “sacred,” a la Agamben (1998). I suggest that a new evaluation of Agamben (1998) should be undertaken to account for the renewed racialization of and discrimination towards American Muslims. | ||
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