By Nadine Naber
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Additional info for Arab America: Gender, Cultural Politics, and Activism
Economy alongside images of harems and belly dancers. Amira Jarmakani argues that in the 1970s, “oil sheik images emerged in a moment of greatly intensified political conflict between the United States and the Middle East, and they reintroduced the concept of the harem as a prisonlike space for women who were, by nature, at the From Model Minority to Problem Minority >> 37 mercy of brutal or greedy patriarchal figures” (2008, 166). Images of greedy patriarchal oil sheiks who hoard both their natural resources and their women reinforced the idea of Arabs as a threat to American finances and American national security (174).
12 New transnational dynamics framed the postwar period in terms of vigorous anti-European colonial nationalisms in the Arab world. In the Bay Area, unlike their elders, who self-identified primarily by family name, village of origin, or nation of origin, most old-timers shared a generalized loyalty to Arab nationalism, even as some of them established loyalties to the United States. The Arab nationalism that predominated in their homelands during this time was primarily directed at European domination (Lockman 2010; Choueiri 2000; Barakat 1993; Khalidi et al.
These things just popped up later and more and more lately. ” We’re all one family, one people. Zuheir’s words reflect the beliefs that proliferated in the Arab Bay Area in the late 1990s, that sectarian differences were a new phenomenon. Hatem, a Palestinian and leader in Muslim American institutions who came to the Bay Area in the 1970s, shared a similar analysis about a shift towards increasing intra-communal divisions based upon religious affiliation: More recently, some elements of Arab Christianity have become attuned to thinking of Christianity as a Western construct, not as an Eastern construct.
Arab America: Gender, Cultural Politics, and Activism by Nadine Naber