Good Scholarship/Bad Scholarship: Consequences of the Heuristic of Intersectional Islamic Studies
In her article, "Islamic Legal Studies: A Critical Historiography," published in The Oxford Handbook of Islamic Law, Ayesha Chaudhry criticizes the field of Islamic law, and Islamic studies more broadly, for promoting two hegemonic methodologies: White Supremacist Islamic Studies and Patri...
| Subtitles: | DISCUSSING THE DISCIPLINE |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford University Press
[2020]
|
| In: |
Journal of the American Academy of Religion
Year: 2020, Volume: 88, Issue: 1, Pages: 142-174 |
| Standardized Subjects / Keyword chains: | B
Chaudhry, Ayesha S.
/ Islam
/ Racism
/ Intersectionality
/ Islamic law
/ Patriarchalism
/ Science ethics
|
| RelBib Classification: | AA Study of religion BJ Islam NCJ Ethics of science |
| Online Access: |
Presumably Free Access Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a In her article, "Islamic Legal Studies: A Critical Historiography," published in The Oxford Handbook of Islamic Law, Ayesha Chaudhry criticizes the field of Islamic law, and Islamic studies more broadly, for promoting two hegemonic methodologies: White Supremacist Islamic Studies and Patriarchal Islamic Studies. She argues that these modes of scholarship perpetuate patriarchy, decenter Muslim narratives, privilege precolonial texts, and create barriers to entry into academia. Her resolution is a new form of Islamic studies—Intersectional Islamic Studies—which seeks to recenter Muslim narratives, is committed to social justice, and exposes the problematic power structures within academic inquiry. Chaudhry argues that scholarship produced using the first two methods is "bad scholarship," whereas scholarship produced using the third method is "good scholarship." In this article, I problematize the dichotomy between "good" and "bad" scholarship and argue that Chaudhry's methodology is restrictive, hegemonic, and detrimental to meaningful scholarly engagement. | ||
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| STB | 0 | 0 | |a Droit islamique,Intersectionnalité,Patriarcalisme,Racisme,Racisme,Éthique de la science,Éthique des sciences,Éthique des sciences,Études islamiques,Islamologie,Islamologie |
| STC | 0 | 0 | |a Derecho musulmán,Estudios islámicos,Interseccionalidad,Patriarcalismo,Racismo,Racismo,Ética de las ciencias |
| STD | 0 | 0 | |a Etica della scienza,Intersezionalità,Patriarcalismo,Razzismo,Razzismo,Shari'a,Diritto islamico,Studi islamici |
| STE | 0 | 0 | |a 伊斯兰研究,父权主义,宗法主义,种族主义,科学伦理 |
| STF | 0 | 0 | |a 交叉性,伊斯蘭教法,伊斯蘭研究,父權主義,宗法主義,科學倫理,種族主義 |
| STG | 0 | 0 | |a Estudos islâmicos,Interseccionalidade,Patriarcalismo,Racismo,Racismo,Xaria,Ética das ciências |
| STH | 0 | 0 | |a Интерсекциональность,Исламоведение,Патриархализм,Расизм (мотив),Расизм,Шариат,Этика науки |
| STI | 0 | 0 | |a Διαθεματικότητα,Διατομικότητα,Διατομεακότητα,Επιστημονική ηθική,Ηθική της επιστήμης,Ισλαμικές σπουδές,Πατριαρχισμός,Ρατσισμός (μοτίβο),Ρατσισμός,Σαρία |
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