Beyond Critique: Global Activism and the Case of Malala Yousafzai

Ryder, Phyllis Mentzell

doi:10.21623/1.3.1.14

Cited by 9 publications

(4 citation statements)

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“…But in actuality, a careful reading of the book reveals that its contents and the version of the story told in it, can be read as going beyond the binary of victim or traitor. Several academic articles advocate for a more cognizant way of reading and analyzing I am Malala (Khoja-Moolji 2015;Ryder 2015;Fitzpatrick 2017;Sadaf 2017). While the authors generally put forward the suggestion that Malala has been taken up and exploited by the West as a symbol, they agree that a more nuanced reading that moves beyond what dictates global narratives of power is key to understanding the text.…”

Section: Beyond the Mainstream Preconceptions On Who Is The Muslim Womanmentioning

confidence: 99%

“…This erroneously depicts the assumption that girls in Pakistan have no 'freedom' and no access to schools and education in general. Ryder (2015) argues that Malala emphasized her identity as a Muslim woman with the ability to be vocal, while simultaneously noting that Islamization is not a religious movement but a political one. Therefore, even when Malala relied on Western media to propagate her message, her dominant messages that went beyond girls' education was persistently disrupted (Ryder 2015).…”

Section: The Mascot Within the Politics Of Pitymentioning

confidence: 99%

“…Ryder (2015) argues that Malala emphasized her identity as a Muslim woman with the ability to be vocal, while simultaneously noting that Islamization is not a religious movement but a political one. Therefore, even when Malala relied on Western media to propagate her message, her dominant messages that went beyond girls' education was persistently disrupted (Ryder 2015). Critics should therefore attempt to amplify these disruptions (Ryder 2015;Sadaf 2017).…”

Section: The Mascot Within the Politics Of Pitymentioning

confidence: 99%

“…Therefore, even when Malala relied on Western media to propagate her message, her dominant messages that went beyond girls' education was persistently disrupted (Ryder 2015). Critics should therefore attempt to amplify these disruptions (Ryder 2015;Sadaf 2017).…”

Section: The Mascot Within the Politics Of Pitymentioning

confidence: 99%

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The Politics of Pity versus Piety

Wong

2019

Mathal

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This article analyzes two books that utilize the construct of "The Muslim Woman" as a symbol for public consumption across a global and conceptual scale: Saba Mahmood's book, 'Politics of Piety', and Malala Yousafzai's and Christina Lamb's 'I am Malala'. The motivation behind the analysis is to situate the texts within debates on essentialism within accounts of Muslim women. While essentialism and the critique of it in such discussions are not a novelty, the books demonstrate a physical manifestation of essentialism and a reductionist reaction toward this brand of essentialism. Through analysis of the content, poetics, and response toward the books, I argue that scholarship surround Muslim women are still mired in essentialism albeit efforts to avoid it due to a lack in direction as to how to resolve the issue. I suggest using a combination of power convolution and intersectionality of identities to capture the representation of Muslim women.

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Section: Beyond the Mainstream Preconceptions On Who Is The Muslim Womanmentioning

confidence: 99%

Section: The Mascot Within the Politics Of Pitymentioning

confidence: 99%