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Introduction Notes Introduction 1. Although the first book deals exclusively with English-language writers, the later monograph will make an important mediation between English-language texts and other language writing, exam­ ining landmark texts by such writers as Tayib Salih (Arabic) and Abdullah Hussein (Urdu) through the lens of translation theory. 2. Susheila Nasta (ed.) (2004) Writing Across Worlds: Contemporary Writers Talk (Abingdon: Routledge). 3. Philip Tew, Fiona Tolan, and Leigh Wilson (eds) (2008) Writers Talk: Conversations with Contemporary British Novelists (London: Continuum). 4. Sunil Sethi (20 11) Tile Big Bookshelf: Sunil Sethi in Conversation with Thirty Famous Aut/Jars (Delhi: Penguin/NDTV). 5. Philip Lewis (2007) Young, British and Muslim (London: Continuum) and Anshuman A. Monda! (2008) Young British Muslim Voices (Oxford: Greenwood). 6. Monda!, Voices, 183. 7. Claire Chambers (2003) 'The Relationship Between Knowledge and Power in the Work of Amitav Ghosh' (Leeds: University of Leeds, Unpublished PhD Thesis). 8. Nigel Williams (1993) East of Wimbledon (London: Faber), 3. 9. Afshan Malik (2003 [1996]) 'Safar', in Jeff Teare (ed.) New Welsh Drama (Cardiff: Parthian), 15-74; Imtiaz Dharker (2009) 'Vale of Clwyd' (unpublished poem emailed to the author); and Sara Suleri Goodyear (2003) Boys Will be Boys: A Daughter's Elegy (Chicago: University of Chicago Press), 11, 26, 69, 87, 108, 106. 10. Claire Chambers (2011) 'Poets of Muslim Heritage'. Exiled Ink 14 (Winter) (forthcoming). 11. Muslims are said to comprise up to 4,000 of Northern Ireland's popu­ lation: Belfast Islamic Centre (2011) 'Introduction' (4 January), http:// www.belfastislamiccentre.org.uk/about_us/new_mosque_project.htm 274 Notes 12. Colin Bateman (2001) Mohammed Maguire (London: HarperCollins). There is also Marsha Mehran (2006) Pomegranate Soup (London: Arrow), about Iranian migrants to the fictional village of Ballinacroagh in the Republic of Ireland. 13. James Procter (2003) Dwelling Places: Postwar Black British Writing (Manchester: Manchester University Press), 2-3. 14. Zahid Hussain (2010) 'Great Muslim Writers', Unpublished Manchester Muslim Writers Powerpoint Presentation (Manchester: Manchester University Press), n.p. 15. Robert Gleave (2010) 'Should we Teach Islam as a Religion or as a Civilisation?', unpublished paper, Islamic Studies Network: Perspectives on Islamic Studies in Higher Education, Aston University (25-26 May), http://www.heacademy.ac.uk/assets/York/multimedia/audio/islamic_ studies/Professor_Ron_Geaves.mp3 16. Timothy Fitzgerald (2009) Discourse of Civility and Barbarity: A Critical History of Religion and Related Categories (Oxford: Oxford University Press), 6. 17. Amin Malak (2005) Muslim Narratives and the Discourse of English (Albany: State University of New York Press), 5. 18. The Community Religions Project was founded at Leeds University in 1976, and conducts empirical research on religions 'near at hand' in Britain. See University of Leeds (2010) 'Community Religions Project' (9 November), http://www.leeds.ac.uk/trs/irpl/crp.htm 19. Joe Moran (2002) Interdisciplinarity (London: Routledge), 16. 20. Ibid. 21. Salman Rushdie (1988) The Satanic Verses (London: Viking), 91-125. 22. Tabish Khair (2008) Muslim Modernities (Delhi: Vitasta), 54. 23. Salman Rushdie (1991) Imaginary Homelands (London: Granta), 405; emphasis in original. 24. See Anouar Abdalla (1994) For Rushdie: Essays by Arab and Muslim Writers in Defense ofFree Speech (New York: George Braziller). 25. For representative examples, see Fay Weldon (1989) Sacred Cows: A Portrait of Britain, Post-Rushdie, Pre-Utopia (London: Chatto & Windus); Malise Ruthven (1990) A Satanic Affair: Salman Rushdie and the Rage of Islam (London: Chatto & Windus); Kenan Malik (2010) From Fatwa to Jihad: The Rushdie Affair and its Legacy (London: Atlantic Books). 26. See, for example, Shabbir Akhtar (1989) Be Careful with Muhammad! The Salman Rushdie Affair (London: Bellew Publishing); Tala! Asad 275 Notes (1990) 'Ethnography, Literature, and Politics: Some Readings and Uses of Salman Rushdie's The Satanic Verses', Cultural Anthropology 5(3): 239-69; Edward W. Said (1995 [1978]) Orienta/ism: Westem Conceptions of the Orient (Harmondsworth: Penguin), 367-77; Anshuman A. Monda! (2009) 'The Rushdie Fatwa: The Satanic Verses Affair was a Clash, Not Between Islam and the West, But Between Religious and Secular Sensibilities', guardian.co.uk (16 February), http://www.guard­ ian.co.uk/commentisfree/2009/feb/10/religion-islam-fatwa-rushdie 27. Malak, Narratives, 4. 28. Mai Ghoussoub (2008) Selected Writings (London: Saqi), 13-14. 29. Salman Rushdie (1988) 'Minority Literatures in a Multi-cultural Society', in Kirsten Holst Petersen and Anna Rutherford (eds) Displaced Persons (Sydney: Dangaroo), 33--42, 39; Ana Maria Sanchez­ Arce (2007) "'Authenticism", or the Authority of Authenticity', Mosaic 40(3): 139-55, 139. 30. Monica Ali (2006) Alentejo Blue (London: Black Swan). For an exem­ plary poor review, see Natasha Walter (2006) 'Continental Drift', Guardian Review (20 May), 16. 31. Hossein Pirnajmuddin (2008) 'Milton's "Dark Divan" in Paradise Lost', The Explicator 66(2): 68-71; Jeffrey Einboden (2009) 'A Qur'anic Milton: From Paradise to al-Firdaws', Milton Quarterly 43(3): 183-94. 32. Martin Amis (2008) The Second Plane (London: Jonathan Cape); Ian McEwan (2005) Saturday (London: Jonathan Cape); Sebastian Faulks (2009) A Week in December (London: Hutchinson). 33. See Said, Orienta/ism, viii. 34. The Other that Said examines in Orienta/ism is largely Muslim and Arab (Orienta/ism, 59-72). However, he does pay attention to other Others, notably Indian and, to a lesser extent, Chinese. 35. Ibid., 70. 36. See John McLeod (2000) Beginning Postcolonialism (Manchester: Manchester University Press), 33. 37. Malak, Narratives, 2. 38. Samuel P. Huntington (1993) 'The Clash of Civilizations', Foreign Affairs 72(3): 22--49 and Samuel P. Huntington (2002 [1996]) The Clash ofCivilizations and the Remaking of World Order (London: Free Press). 39. Tariq Modood (2005) Multicultural Politics: Racism, Etlmicity and Muslims in Britain (Edinburgh: Edinburgh University Press), 80. 40. Islamophobia is analysed by, among others, Runnymede Trust (1997) Islamoplwbia: A Challenge for us All (London: Runnymede), 276 Notes and Robin Richardson (2008) 'Islamophobia and Anti-Muslim Racism: Concepts and Terms, and Implications for Education'. Race, Equality, Teaching 27(1): 11-16. 41. These events mark a flashpoint for a specific generation, as did the Iranian revolution and hostage crisis for the late 1970s and early 1980s, and as the Rushdie Affair of 1989 onwards manufactured concerns about the reified figure of the Muslim. 42. Derald Wing Sue, A. I. Lin, G. C. Torino, C. M. Capodilupo, and D. P. Rivera (2009) 'Racial Microaggressions and Difficult Dialogues on Race in the Classroom', Cultural Diversity and Ethnic Minority Psychology 15(2): 183-90, 183. 43. Paul Auster (2010) Sunset Park (London: Faber), 271. 44. Roland Barthes (1977) 'The Death of the Author', in Image, Music Text, trans. Stephen Heath (London: Fontana), 146-7. 45. Michel Foucault (1977) 'What is an Author?', in Donald F. Bouchard (ed. and intra) Language, Counter-memory, Practice: Selected Essays and Interviews, trans. Donald F. Bouchard and Sherry Simon (Ithaca, NY: Cornell University Press), 113-38. 46. Sean Burke (2008) The Death and Return of the Author: Criticism and Subjectivity in Barthes, Foucault, and Derrida (Edinburgh: Edinburgh University Press); Liz Stanley (1992) The Auto/biographi­ cal I: The Theory and Practice of Feminist Auto/biography (Manchester: Manchester University Press), 16-17; Reina Lewis (1992) The Death of the Author and the Resurrection of the Dyke', in Sally Munt (ed.) New Lesbian Criticism: Literary and Cultural Readings (Heme! Hempstead: Harvester Wheatsheaf), 17-32. 47. Foucault, 'Author', 125-38. 48. Stanley, Auto/biographical, 16. 49. Here I appropriate Anshuman Mandai's description of his misgiv­ ings in taking on an interviews project: 'I am more accustomed to working in a library than racing around the country; professionally speaking, I was used to conversing with books rather than people.' Monda!, Voices, xiii. SO. For more information on literary prizes, particularly from the per­ spective of racial and postcolonial politics, see Pierre Bourdieu (1993) The Field of Cultural Production: Essays on Art and Literature (New York: Columbia University Press); Graham Huggan (2001) 'Prizing Otherness: A Short History of the Booker', in The Postcolonial Exotic: Marketing the Margins (London: Routlege), 105-24; James F. English 277 Notes (2005) The Economy of Prestige: Prizes, Awards, and the Circulation of Cultural Value (Cambridge, MA: Harvard University Press); Claire Squires (2007) Marketing Literature (Basingstoke: Palgrave Macmillan), 97-101, 161-71, Sarah Brouillette (2007) Postcolonial Writers in the Global Literary Marketplace (Basingstoke: Palgrave Macmillan), 122-3. 51. See, for example, Britta Zangen (2003) 'Women as Readers, Writers, and Judges: The Controversy about the Orange Prize for Fiction', Women's Studies: An Inter-disciplinary Journal 32(3): 281-99; Merritt Moseley (2001) 'Britain's Women-Only Orange Prize for Fiction Magazine Article', World and I (16 July), http://www.worldandi.com/ specialreport/2001/july/Sa21348.htm, and Marianne Macdonald (1996) 'Sexism Storm as Women-only Book Prize Launches' Independent (26 January), http://www.independent.co.uk/news/sexism-storm-as­ womenonly-book-prize-launches-1325
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