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Nearly 90 percent of residents in Dubai are foreigners with no
Emirati nationality. As in many global cities, those who hold
Western passports share specific advantages: prestigious careers,
high salaries, and comfortable homes and lifestyles. With this
book, Amelie Le Renard explores how race, gender and class
backgrounds shape experiences of privilege, and investigates the
processes that lead to the formation of Westerners as a social
group. Westernness is more than a passport; it is also an identity
that requires emotional and bodily labor. And as they work, hook
up, parent, and hire domestic help, Westerners chase Dubai's
promise of socioeconomic elevation for the few. Through an
ethnography informed by postcolonial and feminist theory, Le Renard
reveals the diverse experiences and trajectories of white and
non-white, male and female Westerners to understand the shifting
and contingent nature of Westernness-and also its deep connection
to whiteness and heteronormativity. Western Privilege offers a
singular look at the lived reality of structural racism in cities
of the global South.
Nearly 90 percent of residents in Dubai are foreigners with no
Emirati nationality. As in many global cities, those who hold
Western passports share specific advantages: prestigious careers,
high salaries, and comfortable homes and lifestyles. With this
book, Amelie Le Renard explores how race, gender and class
backgrounds shape experiences of privilege, and investigates the
processes that lead to the formation of Westerners as a social
group. Westernness is more than a passport; it is also an identity
that requires emotional and bodily labor. And as they work, hook
up, parent, and hire domestic help, Westerners chase Dubai's
promise of socioeconomic elevation for the few. Through an
ethnography informed by postcolonial and feminist theory, Le Renard
reveals the diverse experiences and trajectories of white and
non-white, male and female Westerners to understand the shifting
and contingent nature of Westernness-and also its deep connection
to whiteness and heteronormativity. Western Privilege offers a
singular look at the lived reality of structural racism in cities
of the global South.
The cities of Saudi Arabia are among the most gender segregated in
the world. In recent years the Saudi government has felt increasing
international pressure to offer greater roles for women in society.
Implicit in these calls for reform, however, is an assumption that
the only "real" society is male society. Little consideration has
been given to the rapidly evolving activities within women's
spaces. This book joins young urban women in their daily lives--in
the workplace, on the female university campus, at the mall--to
show how these women are transforming Saudi cities from within and
creating their own urban, professional, consumerist lifestyles.
As young Saudi women are emerging as an increasingly visible social
group, they are shaping new social norms. Their shared urban spaces
offer women the opportunity to shed certain constraints and imagine
themselves in new roles. But to feel included in this peer group,
women must adhere to new constraints: to be sophisticated,
fashionable, feminine, and modern. The position of "other"
women--poor, rural, or non-Saudi women--is increasingly
marginalized. While young urban women may embody the image of a
"reformed" Saudi nation, the reform project ultimately remains
incomplete, drawing new hierarchies and lines of exclusion among
women.
Over the nearly two decades that they have each been conducting
fieldwork in the Arabian Peninsula, Ahmed Kanna, Amelie Le Renard,
and Neha Vora have regularly encountered exoticizing and
exceptionalist discourses about the region and its people,
political systems, and prevalent cultural practices. These
persistent encounters became the springboard for this book, a
reflection on conducting fieldwork within a "field" that is marked
by such representations. The three focus on deconstructing the
exceptionalist representations that circulate about the Arabian
Peninsula. They analyze what exceptionalism does, how it is used by
various people, and how it helps shape power relations in the
societies they study. They propose ways that this analysis of
exceptionalism provides tools for rethinking the concepts that have
become commonplace, structuring narratives and analytical
frameworks within fieldwork in and on the Arabian Peninsula. They
ask: What would not only Middle East studies, but studies of
postcolonial societies and global capitalism in other parts of the
world look like if the Arabian Peninsula was central rather than
peripheral or exceptional to ongoing sociohistorical processes and
representational practices? The authors explore how the
exceptionalizing discourses that permeate Arabian Peninsula studies
spring from colonialist discourses still operative in anthropology
and sociology more generally, and suggest that de-exceptionalizing
the region within their disciplines can offer opportunities for
decolonized knowledge production.
The cities of Saudi Arabia are among the most gender segregated in
the world. In recent years the Saudi government has felt increasing
international pressure to offer greater roles for women in society.
Implicit in these calls for reform, however, is an assumption that
the only "real" society is male society. Little consideration has
been given to the rapidly evolving activities within women's
spaces. This book joins young urban women in their daily lives--in
the workplace, on the female university campus, at the mall--to
show how these women are transforming Saudi cities from within and
creating their own urban, professional, consumerist lifestyles.
As young Saudi women are emerging as an increasingly visible social
group, they are shaping new social norms. Their shared urban spaces
offer women the opportunity to shed certain constraints and imagine
themselves in new roles. But to feel included in this peer group,
women must adhere to new constraints: to be sophisticated,
fashionable, feminine, and modern. The position of "other"
women--poor, rural, or non-Saudi women--is increasingly
marginalized. While young urban women may embody the image of a
"reformed" Saudi nation, the reform project ultimately remains
incomplete, drawing new hierarchies and lines of exclusion among
women.
Over the nearly two decades that they have each been conducting
fieldwork in the Arabian Peninsula, Ahmed Kanna, Amelie Le Renard,
and Neha Vora have regularly encountered exoticizing and
exceptionalist discourses about the region and its people,
political systems, and prevalent cultural practices. These
persistent encounters became the springboard for this book, a
reflection on conducting fieldwork within a "field" that is marked
by such representations. The three focus on deconstructing the
exceptionalist representations that circulate about the Arabian
Peninsula. They analyze what exceptionalism does, how it is used by
various people, and how it helps shape power relations in the
societies they study. They propose ways that this analysis of
exceptionalism provides tools for rethinking the concepts that have
become commonplace, structuring narratives and analytical
frameworks within fieldwork in and on the Arabian Peninsula. They
ask: What would not only Middle East studies, but studies of
postcolonial societies and global capitalism in other parts of the
world look like if the Arabian Peninsula was central rather than
peripheral or exceptional to ongoing sociohistorical processes and
representational practices? The authors explore how the
exceptionalizing discourses that permeate Arabian Peninsula studies
spring from colonialist discourses still operative in anthropology
and sociology more generally, and suggest that de-exceptionalizing
the region within their disciplines can offer opportunities for
decolonized knowledge production.
Using a cross-cultural perspective, The Everyday Makings of
Heteronormativity: Cross-Cultural Explorations of Sex, Gender, and
Sexuality examines the conceptual formulation of heteronormativity
and highlights the mundane operations of its construction in
diverse contexts. Heterosexual culture simultaneously
institutionalizes its narrations and normalcies, operating in a way
that preserves its own coherency. Heteronormativity gains its
privileges and coherency through public operations and the
mutuality of the public and private spheres. The contributors to
this edited collection examine this coherency and privilege and
explore in ethnographic detail the operations and making of
heteronormative devices: material, affective, narrative, spatial,
and bodily. This book is recommended for students and scholars of
anthropology, sociology, and gender and sexuality studies.
With a cross-cultural perspective, the essays in The Everyday
Makings of Heteronormativity examine the consistent constructing of
heteronormativity as a way to contribute to the conceptual
formulation of the term, bring forward the mundane operations of it
in diverse contexts, and establish heteronormativity as the focus
of an ethnographic lens. Heterosexual culture simultaneously
institutionalizes its narrations and normalcies, so that it
operates in a way towards preserving its own coherency.
Heteronormativity gains its privileges and coherency through public
operations, and the mutuality of public and private. The chapters
in this volume examine this coherency and privilege, to explore in
ethnographic detail the operations and making of heteronormative
devices: material, affective, narrative, spatial and bodily.
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