Analysis Of Mohsin Hamid 's The Reluctant Fundamentalist

In the airports, Muslim people became “the usual suspects”, were thoroughly searched and often interrogated. In her article, O’Connor claims that the lives of American Muslims changed forever, and the statement is hard to disagree with (“How 9/11 Changed These Muslim Americans’ Lives Forever.”) Those who had nothing to do with the September 11 attacks, their children and grandchildren were sentenced to face racism, hate and violence.

Islam in two Americas is a delayed thesis argument about the state of Islāmic/American relations in the US, post 9-11. As a delayed thesis, the author, Ross Douthat, opens the debate with a brief explanation of the “two Americas” as he sees it. Within the current political climate that is America today, it would be hard to argue that this divide does not exist.

Fundamentalism is a strict adherence to a set of ideas or beliefs that are conservative in nature. It is a pejorative term usually associated with religious fanaticism. Usually, this is what comes to mind when there is mention of a fundamentalist. However, in Mohsin Hamid's The Reluctant Fundamentalist starring the protagonist Changez, a Pakistani Princetonian who is a top-ranked employee at a prestigious New York valuation firm, turns out not to be an Islamic fundamentalist, but a reluctant fundamentalist of US Capitalism. Hamid challenges readers to reevaluate their preconceived notions and prejudices of people different from themselves in post 9/11 America by employing the use of motifs, aphorism, and suspense, to create a conflation

When discussing 9/11, the author writes about Post-9/11 America seemed determined: “Never Again.” Despite important differences, genocide and terrorism share one important feature, which is that both parget civilian populations. This led the author to ask, “To what extend is the mind-set of the perpetrators revealed by the way they frame their victims culturally (Mamdani, 11)?” The debate on this question turns around the relationship between cultural and political identity and in the context of 9/11, between religious fundamentalism and political terrorism. The ideas the author raised in the Good Muslim, Bad Muslim section, stuck out to me the most. Mamdani explained that President Bush moved to distinguish between “good Muslims” and “bad Muslims.” From the “bad Muslims” point of view, they were obviously responsible for terrorism and at the same time, Bush seemed to assure Americans that “good Muslims” were anxious to clear their names and consciences of this horrible crime and would undoubtable support “us” in a war against “them.” This doesn’t hide the central message of the discourse that unless proved to be “good,” every Muslim was presumed to be “bad.” All Muslims were now obligated to prove their credentials by joining in a war against “bad Muslims (Mamdani, 15).” This part of the reading really got me thinking about

The repercussions of September 11, 2001 have been numerous and one thing that certainly cannot be repudiated is that 9/11 resulted in Americans needing a scapegoat. In his book, Scapegoats of September 11th, Michael Welch devotes the first chapter, “Hate Crimes & State Crimes in the War on Terror,” to a discussion of how the September 11th attacks have resulted in stereotyping and the discrimination against a few ethnicities and religions in the United States. In looking at the aftermath of the attacks, Welch also talks about how politicians responded to the attacks and the strategies that they used to advance their political ambitions.

Foreign and domestic policies are not linear, rather the policies are connected in a circle, with each policy reinforcing the values of another. Domestic American terrorism in the prison and detention systems and governmental reforms are influenced by the mobilization and ethnocentrism abroad. The militarization internationally is justified by the domestic handling of the same cultural issues within the United State borders. The United States has strangely used a near Catch-22 to handle dilemmas. The United States has allowed perspective to become reality, whether with oneself or regarding issues abroad, specifically in the Middle East. Terrorism is the use or threat of fear for political or economical gain. An internal characteristic of terrorism is how dependent it is of perspective, one man’s terrorist is another man’s freedom fighter. To understand “terrorism,” a focus must be applied to the history, what drove an organization to commit such acts. Respectively, the Middle East has been a hotbed for the key word “terrorism,” especially because of 9/11. Subsequently, Muslims have been stigmatized by the United States as terrorists. The consequences spawned because of 9/11 require a look to the past to understand the present.

The “mold of a Muslim post 9/11 was anyone fitting the description of a Muslim, which was wearing a hijab for women and wearing a turban for men. If you went to a mosque, which was the Muslim house of worship, you were considered a Muslim. Anyone who fit that “mold” had a red flag put on them. For example, Rasha and her family were arrested and detained by the FBI in the middle of the night, “because they were being investigated for possible terrorism connections” (21). Due to the heightened level of security after the terrorist attacks of 9/11 committed by Muslim extremist; this family was targeted because of their religious beliefs. Ironically, the Muslim extremism that the terrorists of 9/11 depicted was a direct contrast of the true core Muslim values of honesty and compassion that Muslims are taught in their families. For instance, when she was young, Rasha’s parents taught her “the simple values of honesty, compassion and protecting her honor” (17). Readers can see that Rasha’s family valued their Muslim heritage and brought her up to value them as

It answers, as far as it can, questions as “Is Islam against the West?” and “Who defines moderate Islam post 9/11?”. In one of the case studies presented in the book, the author discusses the impact of 9/11 has had on British Muslim Identity, giving an overview of the presence of British Muslims, then looks at 9/11 and the impact it has had on the British Muslim community.

Events of the new millennium irreversibly changed the direction of American foreign policy. During the 1990s, Anti-American sentiments burgeoned in the Middle East within growing radical Islamist groups that perceived America as empirical and expansionist after the prolonged US occupation of Muslim holy sites in Saudi Arabia after the end of the first gulf war. The September 11th attack on the Twin Towers, once representative of American military and economic hegemony, symbolized to many a political failure that would change the focus of American national interest for years to come.

September 11, 2001 is a date in history that changed the lives of people from all over the world and especially the lives of Americans. On this day nineteen militant men associated with al-Qaeda, an Islamic extremist group, hijacked four airplanes and carried out multiple suicide attacks on different locations in the United States. Two of the planes directly struck the World Trade Center located in New York City, one of the other two planes hit the Pentagon in Washington D.C., and the final plane crashed in a field in Pennsylvania before it could reach its final destination. On this day, more than 3,000 people were killed including over 400 first responding police officers and firefighters. In recent years as people look back on that day it is remembered as a time when the country was joined together by grief and showed an overwhelming amount of comfort and support to the victims and their families; it was also a time of extreme national pride. People also remember that following the attacks the economy suffered tremendously, in addition, air traffic which makes up a portion of the economy was greatly disrupted, both of which created uncertainty about the security of the financial markets critical to the success of the United States. What most people do not remember is the immediate backlash and hostility the Muslim and Arab communities received following the attacks by both civilians and the media. This is a topic that has been largely ignored by the public and media’s

For a second, the U.S. stood still. Looking up at the towers, one can only imagine the calm before the storm in the moment when thousands of pounds of steel went hurdling into its once smooth, glassy frame. People ran around screaming and rubble fell as the massive metal structure folded in on itself like an accordion. Wounded and limping from the 9/11 attacks on the World Trade Center, America carried on, not without anger and fear against a group of innocent Americans, Muslim Americans. Nietzsche’s error of imaginary cause is present in the treatment of Muslim Americans since 9/11 through prejudice in the media, disregard of Muslim civil liberties, racial profiling, violence, disrespect, and the lack of truthful public information about

September 11th holds many hard and upset feelings around the world today. The harsh actions of Muslim extremists unfortunately completely changed the way Muslims are treated, especially in the United States. These events, exacerbated islamophobia. Unfortunately, “the terrorist attacks of September 11, 2001, connect Muslims and Islam to terrorism within the geographical borders of the United States.” (Byng) Although it has been over a decade since the attack, many still feel racist and discriminatory attitudes towards Muslims. Muslims are the targeted minority in the United States, “the 9/11 terrorist attacks shifted the social and political context for Muslims in the United States. Terrorism within the geographical borders of the United States carried out by Muslims places an identity at the center of national and global politics.” (Byng) The blame of the horrible terrorist attacks, rather than be placed on terrorists or religious extremist, has been placed on Islam in America. After September 11th, hate crimes towards Muslims skyrocketed, “the most dramatic change noted by the report was a more than 1,600 percent increase in reported hate crimes against Muslims -- a jump from 28 hate incidents in 2000 to 481 last year.”

Ever since September 11, 2001 Americans along with the majority of the world’s population have been skeptical of Muslims. It’s a sad reality but it’s hard for people to think of a Muslim without linking them directly to terrorism. But these assumptions aren’t totally out of the blue—the Muslim’s religion, Islam, teaches a low tolerance for other religions and the Islamic government has no separation of church and state, so it’s only normal to assume that their government shall have a low tolerance as well—some however, immediately translate this into terrorism. Through the Islamic government and religion, relations with foreign countries, and separation amongst themselves it can be concluded that Islamic Fundamentalism is clearly a threat

In the days after September 11, 2001, American leaders rushed to portray Islam as a peaceful religion that had been "hijacked" by a fanatical band of terrorists. One hopes that these assurances were merely tactical—that nobody was meant to believe them and that they were meant to assure the Muslim world that the inevitable American

September 11th changed the lives of many Americans, irrevocably. The horrendous attacks on the World Trade Center and Pentagon altered the way American’s viewed their positions within the world, not to mention their lives and their safety. The attacks brought terrorism to the forefront of national attention, in every aspect. The government became immediately immersed in an effort to understand and defeat terrorism, and simultaneously, the media, with its perverse fascination with violence and profit-driven espousal to round-the-clock, up-to-the-minute coverage, demonstrated an obsession with the attacks, by broadcasting almost nothing but the latest developments in the search and rescue efforts and investigations