Perhaps the brevity of short fiction accounts for the relatively scant attention devoted to it by scholars, who have historically concentrated on longer prose narratives. The Geographies of African American Short Fiction seeks to fill this gap by analyzing the ways African American short story writers plotted a diverse range of characters across multiple locations-small towns, a famous metropolis, city sidewalks, a rural wooded area, apartment buildings, a pond, a general store, a prison, and more. In the process, these writers highlighted the extents to which places and spaces shaped or situated racial representations. Presenting African American short story writers as cultural cartographers, author Kenton Rambsy documents the variety of geographical references within their short stories to show how these authors make cultural spaces integral to their artwork and inscribe their stories with layered and resonant social histories. The history of these short stories also documents the circulation of compositions across dozens of literary collections for nearly a century. Anthology editors solidified the significance of a core group of short story authors including James Baldwin, Toni Cade Bambara, Charles Chesnutt, Ralph Ellison, Zora Neale Hurston, and Richard Wright. Using quantitative information and an extensive literary dataset, The Geographies of African American Short Fiction explores how editorial practices shaped the canon of African American short fiction.

National identity and liberal democracy are recurrent themes in debates about Muslim minorities in the West. Britain is no exception, with politicians responding to claims about Muslims' lack of integration by mandating the promotion of 'fundamental British values' including 'democracy' and 'individual liberty'. This book engages with both these themes, addressing the lack of understanding about the character of British Islam and its relationship to the liberal state. It charts a gradual but decisive shift in British institutions concerned with Islamic education, Islamic law and Muslim representation since Muslims settled in the UK in large numbers in the 1950s. Based on empirical research including interviews undertaken over a ten-year period with Muslims, and analysis of public events organized by Islamic institutions, Stephen Jones challenges claims about the isolation of British Islamic organizations and shows that they have decisively shaped themselves around British public and institutional norms. He argues that this amounts to the building of a distinctive 'British Islam'. Using this narrative, the book makes the case for a variety of liberalism that is open to the expression of religious arguments in public and to associations between religious groups and the state. It also offers a powerful challenge to claims about the insularity of British Islamic institutions by showing how the national orientation of Islam called for by British policymakers is, in fact, already happening.

In April 1966, thousands of artists, musicians, performers and writers from across Africa and its diaspora gathered in the Senegalese capital, Dakar, to take part in the First World Festival of Negro Arts (Premier Festival Mondial des arts negres). The international forum provided by the Dakar Festival showcased a wide array of arts and was attended by such celebrated luminaries as Duke Ellington, Josephine Baker, Aime Cesaire, Andre Malraux and Wole Soyinka. Described by Senegalese President Leopold Sedar Senghor, as 'the elaboration of a new humanism which this time will include all of humanity on the whole of our planet earth', the festival constituted a highly symbolic moment in the era of decolonization and the push for civil rights for black people in the United States. In essence, the festival sought to perform an emerging Pan-African culture, that is, to give concrete cultural expression to the ties that would bind the newly liberated African 'homeland' to black people in the diaspora. This volume is the first sustained attempt to provide not only an overview of the festival itself but also of its multiple legacies, which will help us better to understand the 'festivalization' of Africa that has occurred in recent decades with most African countries now hosting a number of festivals as part of a national tourism and cultural development strategy.

In China there are up to 25 million Muslims living in the country, representing over 1200 years of Chinese-Islamic relations. However, little is known about the historical and contemporary geopolitical relations between China and the Muslim world, or the situation for the diverse groups of Muslims living in China today. In this book, James Frankel studies the rich and dynamic history of Muslims in China from the Tang dynasty (618-907) to the present day. He shows that Muslims in China remain an internally diverse population separated geographically, ethnically, linguistically, economically, educationally, and along sectarian and kinship lines. But despite having its own local flavours and accents, Islam in China is recognisable as the same religious tradition practiced by approximately 1.8 billion Muslims worldwide and Muslims in China are inextricably part of society, living alongside other minorities and amongst the great Han Chinese majority. Tracing 1200 years of history, this book shows that Muslim communities in China have undergone tremendous change, touched by the forces of Chinese history, the development of Islamic traditions outside China, and geopolitics. In highlighting the paradoxical situation in which Chinese Muslims have found themselves - living as both insiders and outsiders to Chinese society and state - the book examines why after so many centuries of habitation and naturalisation, Muslims in China are still stigmatized by their perceived alien origins. The book follows the 'yin and yang' of compatibility and difference and the connections and ruptures between two great civilisations.

Islamic economics and finance has recently enjoyed a spike in interest and a rise in status from theology-tinged discussion fodder for Muslim intellectuals to a fully fledged academic discipline knocking on the doors of university social science departments. The Handbook of Empirical Research on Islam and Economic Life provides a solid background and overview of current empirical research, evaluating how well Islamic institutions have performed in pursuing their objectives. With contributions from leading scholars, this unique Handbook provides chapters examining a range of phenomena in Islamic finance, focusing on five main research areas: religion and growth, Islamic social finance, Islamic banking and finance, Islamic capital market and Sukuk (Islamic bonds). This selection of research literature provides: - a socio-economic profile of Muslim countries - an outline of Islamic systems of accounting and governance - an analysis of the religion-development link - a consideration of the role of the state under Islam. Scholars of finance and Islam in Muslim and in Western universities, students in graduate and post-graduate courses in Islamic studies, and Islamic research institutes and libraries in Western, Middle Eastern and Asian universities will all find great value in this vital resource and its exploration of a compelling approach to finance. Contributors include: A.U.F. Ahmad, M.S. Akhtar, E. Aksak, M.A.M. Al JanabiIhsan Isik, N. Alam, F. Alqahtani, S.O. Alhabshi, C. Aloui, S.B. Anceaur, D. Ashraf, M. Asutay, A.F. Aysan, O. Bacha, A. Barajas, M. Bekri, C. De Anca, G. Dewandaru, M. Disli, A.O. El Aloui, M. Farooq, K. Gazdar, R. Grassa, H.B. Hamida, M.K. Hassan, R. Hayat, C.M. Henry, J. Howe, M.H. Ibrahim, M. Jahrom, K. Jouaber-Snoussi, F. Kamarudin, M. Khawaja, H. Khan, K. Khan, O. Krasicka, M.T. Majeed, N.A.K. Malim, M. Masih, A. Massara, D.G. Mayes, A.K.M. Meera, M. Mehri, C. Mertzanis, H.S. Min, M.A. Mobin, Y.A. Nainggolan, M. Naseri, A.M. Nassir, A. Ng, S. Nowak, M.S. Nurzaman, M. Omran, H. Ozturk, M. Rashid, M.E.S.M. Rashid, R.M. Shafi, A. Shah, N.S. Shirazi, F. Sufian, G.M.W. Ullah, P. Verhoeven, L. Weill, S. Zaheer, S.R.S.M. Zain, A. Zarka