Liberalism Repatriated: Prospects of an Anthropology of Antiracism

Tejani, Riaz

doi:10.1353/anq.2004.0072

Cited by 3 publications

(3 citation statements)

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“…This unabashed claim to universalism can inspire us to work through the contradictions and aporias of the liberal presuppositions anthropology has inherited as opposed to "letting them burn" (Jobson, 2020). Indeed, some anthropologists have argued that resistance to liberal oppression might mean not abolishing liberalism but rather "repatriating" its antiracist ideals to challenge its racist realities (Tejani, 2004) or propounding a "minoritarian liberalism" that offers "non-normative routes to freedom" for communities marginalized by gender, race, and class (Lino e Silva, 2022). Such strategies seem increasingly advantageous.…”

Section: The Day After Decolonizationmentioning

confidence: 99%

“…Indeed, some anthropologists have argued that resistance to liberal oppression might mean not abolishing liberalism but rather “repatriating” its antiracist ideals to challenge its racist realities (Tejani, 2004) or propounding a “minoritarian liberalism” that offers “non‐normative routes to freedom” for communities marginalized by gender, race, and class (Lino e Silva, 2022). Such strategies seem increasingly advantageous.…”

Section: The Day After Decolonizationmentioning

confidence: 99%

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Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

Moll

2023

American Anthropologist

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Can there be a Godly ethnography? This article explores how the epistemic entailments of this question trouble our taken‐for‐granted notions about what decolonizing anthropology demands. Disciplinary decolonization aims at more‐just futures through interrogating Eurocentric ways of knowing and approaching marginalized histories and perspectives as good to think with, not merely about. I argue that far from being a radical challenge, such decolonizing calls are internal to a secular liberal anthropology. The ethical norms they embed take paradigmatic form in the ethnographic stance and its imperative to take difference seriously as a way toward self‐transformation. This stance needs to itself be provincialized as belonging to secular traditions of critical inquiry and their attendant emancipatory politics. By contrast, a Godly ethnography, as put forth in the 1980s call for an “Islamic anthropology” by some Muslim scholars working within a broader Islamization of knowledge movement, is a more radical challenge to the discipline. Here, the study of human differences is oriented neither towards self‐determination nor solidarity but towards divine devotion. Indeed, Islamic anthropology's transcendent telos is difficult to reconcile with the secular ethic of “taking seriously” motivating call for epistemic decolonization. This difficulty necessitates more‐carefully disentangling the question of disciplinary decolonization from political liberation, asking what happens the day after epistemic decolonization.

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Section: The Day After Decolonizationmentioning

confidence: 99%

Section: The Day After Decolonizationmentioning

confidence: 99%

Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

Moll

2023

American Anthropologist

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“…In that sense, they may also be organizational examples of Nora's “lieux de memoire” ()—sites where history lives and collective memory dies. Yet, unlike Nora's account in its neglect for racial and ethnic differences (Jordan ), the ethnography of French antiracism in crisis reveals the impact of postcolonial immigrant presence upon a mainstream national identity to which the former is expected to subscribe (Tejani ). In the years observed during this fieldwork, that impact was severe.…”

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confidence: 94%

“A Logic of Camps”: French Antiracism as Competitive Nationalism

Tejani

2015

PoLAR

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As the Charlie Hebdo and Copenhagen attacks starkly remind us, European multicultural policy continues to falter over the growth of public Islam. But long before these events, tension between competing visions of citizenship and nationhood had weakened the very civil society organizations that could shape such policy. In France, where non‐governmental organizations had labored against discrimination for over a century, this conflict led to profound disaffection within the nation's powerful antiracism movement. Drawing from more than two years of ethnographic fieldwork among French antiracist NGOs, this article examines that disaffection among activists whose work in the name of cultural outsiders simultaneously served to rememorialize historic national traumas from the Dreyfus Affair to Algeria. Revealing a new despondency over sociolegal advocacy for Islam, some decried “infiltration” of communitarian voices into their erstwhile republican movement while others, under increasing pressure to adopt an emergent pluralist vision, equated this new model with foreignness itself. The resulting “crisis of antiracism” saw competitive reassertions of nationhood in the face of countervailing state discourses of European postnationalism. If writings on French multiculturalism to date have focused on Islamic piety and urban youth deviance, this article examines the significant impact these have had on France's preeminent social justice movement.

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Liberalism, Anthropology of

Schiller

2015

International Encyclopedia of the Social &Amp; Behavioral Sciences

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Liberalism Repatriated: Prospects of an Anthropology of Antiracism

Cited by 3 publications

References 1 publication

Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

“A Logic of Camps”: French Antiracism as Competitive Nationalism

Liberalism, Anthropology of

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