The politics of fashion and beauty in Africa
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94 | Fem<strong>in</strong>ist <strong>Africa</strong> 21<br />
Regard<strong>in</strong>g Muslims: From Slavery to Postapartheid.<br />
By Gabeba Baderoon. Johannesburg: Wits University<br />
Press, 2014.<br />
Sa’diyya Shaikh<br />
Regard<strong>in</strong>g Muslims: From Slavery to Postapartheid is a pioneer<strong>in</strong>g study that<br />
exam<strong>in</strong>es historical <strong>and</strong> contemporary representations <strong>of</strong> Islam <strong>and</strong> Muslims <strong>in</strong><br />
South <strong>Africa</strong>. With <strong>in</strong>tellectual sophistication <strong>and</strong> creativity, Gabeba Baderoon<br />
exam<strong>in</strong>es vary<strong>in</strong>g forms <strong>of</strong> visual, cul<strong>in</strong>ary, artistic <strong>and</strong> popular representations<br />
<strong>in</strong> ways that speak back to <strong>of</strong>ficial historical <strong>and</strong> colonial records. She reads<br />
aga<strong>in</strong>st the gra<strong>in</strong> <strong>of</strong> dom<strong>in</strong>ant narratives <strong>and</strong> is keenly attentive to “genres<br />
that hover between fiction <strong>and</strong> fact, <strong>and</strong> generate the k<strong>in</strong>d <strong>of</strong> knowledge<br />
that fills the spaces between the more authoritative sources” (23). Yet hers<br />
is neither a simply reactive nor redemptive response to colonial hegemonies.<br />
Baderoon succeeds <strong>in</strong> present<strong>in</strong>g <strong>in</strong>tricate <strong>and</strong> complex analyses <strong>of</strong> her<br />
subject matter, <strong>and</strong> the read<strong>in</strong>g practices that she adroitly employs are both<br />
methodologically <strong>and</strong> analytically <strong>in</strong>structive to fem<strong>in</strong>ist postcolonial scholars<br />
<strong>in</strong>terested <strong>in</strong> re-imag<strong>in</strong><strong>in</strong>g archives <strong>and</strong> authoritative canons.<br />
Throughout the book, Baderoon illum<strong>in</strong>ates the seamless <strong>in</strong>terweav<strong>in</strong>g <strong>of</strong><br />
forms <strong>of</strong> public <strong>and</strong> <strong>in</strong>timate violence def<strong>in</strong><strong>in</strong>g colonial slave history, <strong>and</strong> their<br />
l<strong>in</strong>ger<strong>in</strong>g legacies <strong>in</strong> South <strong>Africa</strong>. Her work also retrieves dissident memories,<br />
histories <strong>and</strong> counter-narratives <strong>of</strong> Islam <strong>and</strong> Muslims <strong>in</strong> the South <strong>Africa</strong>n<br />
archive from the 17 th century until the contemporary period. She avoids a<br />
clichéd approach to culture, religion <strong>and</strong> <strong>politics</strong>, approach<strong>in</strong>g these fraught<br />
areas obliquely, through the lens <strong>of</strong> etymology, cuis<strong>in</strong>e, sexuality <strong>and</strong> gender,<br />
gangsterism, <strong>and</strong> contemporary literature. This refresh<strong>in</strong>g approach manages<br />
to avoid the traps that await any scholar <strong>of</strong> society <strong>and</strong> <strong>politics</strong>, namely,<br />
cultural essentialism on one h<strong>and</strong>, <strong>and</strong> political correctness on the other. It<br />
seeks to place on the agenda the diversity <strong>of</strong> identities with<strong>in</strong> Islam as a global<br />
faith even as it celebrates the local, contextual <strong>and</strong> nuanced nature <strong>of</strong> its<br />
emergence as a m<strong>in</strong>ority yet vocal religion <strong>in</strong> contemporary South <strong>Africa</strong>. Most