This article adds to the existing literature on the distorted representation of Muslim women in a fictional world. It is distinctive in its approach, in that it explores the clichéd representation of ...Muslim women by Anglophone writers who claim to have better access to reality because of their ethnic background. This incomplete picture is deficient in many respects, but the focus of this paper is on two main categories: first, the medievalists’ resonance of charming white Saracen and repulsive black Saracen women in Pakistani Anglophone fiction, and second, the radical exclusion of an inspiring religious Muslim woman from the fictional world. We merged the theory of social actor (SA) representation by Van Leeuwen (2008) with corpus methodology to analyze Aslam’s Maps for Lost Lovers (2004) and The Blind Man’s Garden (2013). The research concludes that the basic plot of the selected novels has only three types of Muslim women: a miserable woman resonating with Saracen, a salacious Saracen full of hatred for her community, and a distressed demirep in need of rescue. The research concludes that the latter two categories are an amalgamation of the medieval fantasy woman known as the white Saracen. This research calls for attention to this specific type of oppressive writing practice targeting Muslim women by erasing the category of inspiring Muslim women from all kinds of discourses. KCI Citation Count: 0
The present study represents a preliminary theoretical attempt to analyse the socio-political influence and impact of the Romanian Orthodoxy within the Romanian public life and political culture ...since 1990, both through the relation between the Orthodox Church and the state, and its impact on the wider society. An open-ended reflection on a constantly unfolding reality, the approach focuses on demonstrating the profound "modernity"-not backwardness-of Orthodoxy's implicit political theology and derived ideologies and their "modern" destructiveness. The pivotal segment of the study is the relation between modernity and a theory of exclusion derived from a rather unorthodox (brief) interpretation of its emergence from the main carriers of modernity, namely Enlightenment and humanism. Instead of conclusion, the final section compiles and comments a few reformist initiatives and some possible philosophical-theological ways out of the deadlock of ideological self-centrism that still dominates our Orthodoxy. PUBLICATION ABSTRACT
