“I was never an American. I was immediately a New Yorker.” How is Changez’s sense of identity altered over the course of the novel? In Mohsin Hamid’s 2007 thriller novel ‘The Reluctant Fundamentalist’ we’re told the story of a young scholar‚ Changez‚ and his troubles as a Pakistani during his time before and after the 9/11 terror attacks in America. This turmoil is allegorically simplified by Changez’s own personal relationship with his love interest‚ Erica‚ evident given that her name is a
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Looking to the East Orientalism‚ simply put‚ is the perception the West has of the East. The concept was mapped out by Edward Said in his book Orientalism‚ where he explores the concept‚ its origin‚ and how it functions. Said states that Orientalism is "the corporate institution for dealing with the Orient - dealing with it by making statements about it‚ authorizing views of it‚ describing it‚ by teaching it‚ settling it‚ [and] ruling over it" (3). However‚ Said points out that even if Orientalism
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that reflect this ideological clash are the rise of the KKK‚ who harbored Fundamentalist and nativist beliefs; the Scopes trial‚ which pitted the curriculum of John T. Scopes and evolution against Fundamentalism creationism; the Sacco and Vanzetti trial‚ epitomizing racial bias and prejudice against immigrants; and the Prohibition movement‚ stemming from the World War I German scare and modernist acceptance against Fundamentalist resistance to alcohol. The clash between Fundamentalism and Modernism bitterly
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The Human Nature Perspectives of Quakers and Fundamentalists The main argument for the dissimilarities between Quakerism and Fundamentalism is their particular beliefs regarding human nature‚ specifically on what human nature vitally is. Quakers place an emphasis on what they term “the divine Light within”‚ while Fundamentalists put emphasis on human nature’s sinful ways. Their opposing views regarding human nature lead to an interesting debate on theology and consequently the way humans behave
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important for fundamentalist‚ beliefs which Marsden also makes repeated mention of and rightly so‚ to a large degree‚ the confrontation over evolution became one of the more public aspects of the Fundamentalist fight against modernism and theological liberalism. To that end‚ Marsden appropriately focuses much of his discussion on the engagement of fundamentalism with evolution and science. Moreover‚ he reveals the often divisive nature of evolution particularly in regards to noted fundamentalist scholars
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that polar opposition poses to pro-gay rhetors. Scourge rhetoric incorporating references to children presented a troubling persuasion dilemma for lesbian and gay rhetors. First‚ reference to child molestation is a powerful visceral weapon in the fundamentalist arsenal. Second‚ it plays into traditional stereotypes of gays‚ recalling old social knowledge of lesbian and gay persons to stymie the attempt to create new knowledge. Third‚ the focus on the consequences of gayness enabled anti-gay rhetors to
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veil‚ is astonishing. Through looking at the works of Leila Ahmed’s A Quiet Revolution and Sadek Hamid’s “The Attraction of Authentic Islam‚” this spread of traditional values proves to be true and surprising at the same time. Salafists are fundamentalists who strive to retreat back to the traditional ways of Islam. Hamid’s article discusses Salafism and its effect on Islams in the early 90s until present day. The article explores why these young British youth are embracing this kind of Islam. The
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Iran through the point of view of a child who questions the most fundamental practices and assumptions of Islam. Growing in a household that frowns upon the dictates of Islamic fundamentalism at a time when there is a growing presence of Islamic fundamentalists‚ the point of view in the graphic book offers a different look into the local Islamic movement in Iran. Through that perspective‚ my understanding is that the movement placed the people within the limits of a religious fence that does not give
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by Martin Kramer | | |In principle‚ no contradiction. Practice is something different. | | | |
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great popularity in the first decade of the twenty first century. Despite this point many faiths‚ apart from Islam‚ like the Christian‚ Jewish‚ Buddhist‚ and Hindu have those within their respective memberships who can be classed as fundamentalists. Fundamentalists are staunch believers and (as they see themselves) upholders of doctrines within their respective faiths they perceive to be beyond question. It is thus their unconscious duty to defend their core beliefs against all antithetical ideas
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