In Islam and Postcolonial Narrative, John Erickson examines four major authors from the 'third world'.

Largely, though not exclusively, as a legacy of the 2001 attack on the World Trade Center, Islamic faith has become synonymous in many corners of the media and academia with violence, which many believe to be its primary mode of expression. The absence of a sophisticated recognition of the wide range of Islamic subjectivities within contemporary culture has created a void in which misinterpretations and hostilities thrive. Responding to the growing importance of religion, specifically Islam, as a cultural signifier in the formation of a postcolonial self, this multidisciplinary collection is organized around contested terms such as secularism, Islamopolitics, female identity, and Islamophobia. The overarching goal of the contributors is to facilitate a deeper understanding of the full range of experiences within Islam as well as the figure of the Muslim, thus enabling a new set of questions about religion’s role in shaping postcolonial identity.

Colonial and post-colonial governance of Islam" is een heldere weergave van de kansen en belemmeringen voor de islam vanuit een bestuurlijke benadering met speciale aandacht voor de voortdurende strijd rond de codificatie van islamitisch onderwijs, religieuze autoriteit, wetgeving en praktijk. De auteurs onderzoeken de overeenkomsten en verschillen van de islam in het Britse, Franse en Portugese koloniale bestuur. Zij maken gebruik van hun expertise om de aard van de regelgeving in verschillende historische periodes en geografische gebieden te analyseren. Deze studie opent nieuwe mogelijkheden voor mondiaal onderzoek naar studies van de islam.

In Islam and Postcolonial Narrative, John Erickson examines four major authors from the 'third world'.

"Queer Postcolonial Narratives and the Ethics of Witnessing is a critically engaged exploration of power and its relation to ethics and bodies. By revisiting and revising Judith Butler's and Homi Bhabha's queer and postcolonial theories of literary performance, McCormack expands current understandings of the performative workings of power through an embodied, multisensory ethics. That remembering is an embodied act which necessitates an undoing of one's sense of self captures how colonial and familial histories silenced by hegemonic structures may only emerge through opaque bodily sensations. These non-institutionalised forms of witnessing serve both to reconfigure theories of performativity, by re-situating the act of witnessing as integral to the workings of power, and to interrogate the current emphasis on speech in trauma studies, by analysing the multifarious, communal and public ways in which memories emerge. In Queer Postcolonial Narratives and the Ethics of Witnessing the body is reinstated as central to both the workings of and the challenges to colonial discourses"--

The Oxford Handbook of Postcolonial Studies provides a comprehensive overview of the latest scholarship in postcolonial studies, while also considering possible future developments in the field. Original chapters written by a worldwide team of contritbuors are organised into five cross-referenced sections, 'The Imperial Past', 'The Colonial Present', 'Theory and Practice', 'Across the Disciplines', and 'Across the World'. The chapters offer both country-specific and comparative approaches to current issues, offering a wide range of new and interesting perspectives. The Handbook reflects the increasingly multidisciplinary nature of postcolonial studies and reiterates its continuing relevance to the study of both the colonial past—in its multiple manifestations— and the contemporary globalized world. Taken together, these essays, the dialogues they pursue, and the editorial comments that surround them constitute nothing less than a blueprint for the future of a much-contested but intellectually vibrant and politically engaged field.

Islamic postcolonialism is a theoretical perspective that combines two components which have up until now existed in a state of tension. As a secular theory, postcolonialism has notably failed to account for Muslim priorities; it has, for instance, had severe problems critiquing the anti-Islam polemics of The Satanic Verses, as is evidenced by Edward Said’s support for Rushdie, in spite of his criticism of the stereotypical representation of Islam and Muslims in the West. Islamic postcolonialism applies the anti-colonial resistant methodology of postcolonialism from a Muslim perspective, exploring the continuance of colonial discourse in part of the contemporary western writing about Islam and Muslims. This book explores how Islam is depicted and Muslim identities are constructed in four representative works of contemporary British fiction: Hanif Kureishi’s The Black Album (1995), Monica Ali’s Brick Lane (2003), Fadia Faqir’s My Name is Salma (2007), and Leila Aboulela’s Minaret (2005). Salman Rushdie’s The Satanic Verses (1988) is also discussed in terms of its crucial role in fostering what some Muslims might consider polemical and stereotypical positions in writing about Islam.

With a focus on the areas of theory, literature, culture, society and film, this collection of essays examines, questions and broadens the applicability of Postcolonialism and Islam from a multifaceted and cross-disciplinary perspective. Topics covered include the relationship between Postcolonialism and Orientalism, theoretical perspectives on Postcolonialism and Islam, the position of Islam within postcolonial literature, Muslim identity in British and European contexts, and the role of Islam in colonial and postcolonial cinema in Egypt and India. At a time at which Islam continues to be at the centre of increasingly heated and frenzied political and academic deliberations, Postcolonialism and Islam offers a framework around which the debate on Muslims in the modern world can be centred. Transgressing geographical, disciplinary and theoretical boundaries, this book is an invaluable resource for students of Islamic Studies, Cultural Studies, Sociolgy and Literature.

"Francophone writers from North Africa and the Middle East often choose to write within a sacred context, sometimes engaging directly with Islamist rhetoric. Novelists like Tahar Ben Jelloun (Morocco), Assia Djebar (Algeria) and Amin Maalouf (Lebanon) revisit scripture as a way to convey nuances which they believe have been stamped out by monolithic religious world-views. For them, fiction offers a way to break away from limited exegetical horizons, but to remain within the faith. Others, though, would go further, moving away from all religious practice, not just the excessively political or violent. Tunisian writers Abdelwahab Meddeb and Fethi Benslama propose that all literature is of its very nature outside of religion, and that its proliferation will ultimately lead to a secular society. Qadiri explores this wide spectrum of approaches, not only by draw comparison with metropolitan French thought, but also to assess its potential impact at a time of radical change in the Islamic world. Sura Qadiri is a research associate in the French Department, University of Cambridge."