From Salma to Sally, Karamat to Wolf: An Ethnocidal Exposition of Globalization in Shamsie’s Home Fire and Faqir’s My Name Is Salma

Authors

  • Usama Javed Iqba *

    Humanities & Social Sciences Department, Bahria University, Islamabad 44000, Pakistan

  • Faiqa Ahmad

    Humanities & Social Sciences Department, Bahria University, Islamabad 44000, Pakistan

DOI:

https://doi.org/10.55121/cci.v2i1.471

Keywords:

Ethnocidal, Globalization, Individualism, Servitude, Muslims, Whiteness

Abstract

While globalization made it accessible for the indigenous people to visit developed countries, it has also begun dissolving the underprivileged cultures into the dominating global culture. Certain established cultures in the globalized world cause the emulation of less established cultures. Therefore, this study examines the ethnocidal aspect of globalization in the Muslim society with reference to Shamsie’s Home Fire and Faqir’s My Name is Salma. Drawing upon Pierre Clastres & Robert Jaulin’s understanding of ethnocide that primarily focuses on the intentional erasure of culture and David E. O’Connor’s concept of Cultural Homogenization, it has been argued that the arrival of global culture in Muslim society is basically a threat to Muslim civilization in the broader context. Therefore, this study aims to discuss the religious, ethnic, and cultural effects of globalization on Muslims in Britain, resulting in the ‘Westernization’ of their Muslim identities. Furthermore, this article also explores the ways in which social values of the Muslim diaspora are deteriorating under the influence of global culture. As a result, an image of "Liberal Muslim" emerges that is plagued with the system of servitude and acceptability of social and political agendas inflicted by the West. My study analyzes the loss of individualism and Muslim identity where cultural globalization encourages a ‘Western Ideal’.

References

[1] Steger, M.B., 2017. Globalization: A Very Short Introduction. Oxford University Press: Oxford, UK.

[2] Prasad, A., Prasad, P., 2007. Mix, flux and flows: The globalization of culture and its implications for management and organizations. Journal of Global Business Issues. 1(2), 11.

[3] Khader, B., 2015. Muslims in Europe: The construction of a “problem.” In: The Search for Europe: Contrasting Approaches. BBVA: Madrid, Spain. pp. 1–5.

[4] Mondal, A., 2008. Islam and multiculturalism: Some thoughts on a difficult relationship. Third Frame: Literature, Culture and Society. 1(3), 55–70.

[5] Clavero, B., 2008. Genocide or Ethnocide, 1933–2007: How to Make, Unmake, and Remake Law with Words. University of Wisconsin Press: Madison, US.

[6] Wikipedia, 2025. Martin Shaw (sociologist). Available from: https://en.wikipedia.org/wiki/Martin_Shaw_(sociologist) (cited 26 February 2025).

[7] Pew Research Center, 2017. Europe’s growing Muslim population. Available from: https://www.pewresearch.org/religion/2017/11/29/europes-growing-muslim-population/ (cited 26 February 2025).

[8] WIN Gallup International, 2017. End of Year 2016 Global Report on Religion. Available from: https://gallup.com.pk/wp/wp-content/uploads/2017/04/Global-Report-on-Religion-2.pdf (cited 26 February 2025).

[9] Clastres, P., 1974. On ethnocide. L'Homme. 14(3), 101–110.

[10] Loomba, A., 2002. Colonialism/Postcolonialism, 2nd ed. Routledge: London, UK.

[11] Appadurai,A., 1996. Modernity at Large: Cultural Dimensions of Globalization. University of Minnesota Press: Minneapolis, US.

[12] Amnesty International, 2021. “Like we were enemies in a war”: China’s mass internment, torture and persecution of Muslims in Xinjiang. Available from: https://www.amnesty.org/en/documents/asa17/4137/2021/en/ (cited 26 February 2025).

[13] UNHCR, 2023. Rohingya emergency. Available from: https://www.unhcr.org/rohingya-emergency.html (cited 26 February 2025).

[14] The Knight News, 2021. French Senate votes in favor of banning the hijab for minors. Available from: https://www.theknightnews.com/2021/04/14/french-senate-votes-in-favor-of-banning-the-hijab-for-minors/ (cited 26 February 2025).

[15] Faqir, F., 2007. My Name is Salma. Doubleday: London, UK.

[16] British Council, 2013. The English effect: The impact of English, what it’s worth to the UK and why it matters to the world. Available from: https://www.britishcouncil.org/sites/default/files/english-effect-report-v2.pdf (cited 26 February 2025).

[17] Lippi‑Green, R., 2012. English with an Accent: Language, Ideology and Discrimination in the United States, 2nd ed. Routledge: London, UK.

[18] Cameron, D., 2000. Good to Talk? Living and Working in a Communication Culture. SAGE: London, UK.

[19] Juliano, C.C.A., 2022. Spreading of dangerous skin-lightening products as a result of colourism: A review. Applied Sciences. 12(6), 3177.

[20] Parameswaran, R., Cardoza, K., 2009. Melanin on the margins: Advertising and the cultural politics of fair/light/white beauty in India. Journal of Communication Monographs. 11(3), 213–274. DOI: https://doi.org/10.1177/152263790901100302

[21] Tomlinson, J., 1991. Cultural Imperialism: A Critical Introduction. Baltimore. Johns Hopkins University Press: Baltimore, US.

[22] Fanon, F., 2008. Black Skin, White Masks. Grove Press: New York, US.

[23] Ismail, S., 2004. Being Muslim: Islam, Islamism and identity politics. Government and Opposition. 39(4), 614–631. DOI: https://doi.org/10.1111/j.1477-7053.2004.00138.x

[24] Schneider, R.C., Coleman, D.C., Ecklund, E.H., et al, 2022. How religious discrimination is perceived in the workplace: Expanding the view. Socius. 8, 1–13.

[25] Yeats, W.B., 1996. The Second Coming. In: Finneran, R.J. (eds.). The Collected Poems of W.B. Yeats, 2nd ed. Scribner: New York, UK. p.187.

[26] Shamsie, K., 2017. Home Fire. Bloomsbury: London, UK.

Downloads

Issue

Section

Articles