Cultural Appropriation in Ayad Akhtar's Disgraced

Zidan, ِAshraf Ibrahim

doi:10.21608/jfpsu.2023.217128.1277

	Cultural Appropriation in Ayad Akhtar's Disgraced
مجلة کلية الآداب .جامعة بورسعيد
Article 7, Volume 25, Issue 25, July 2023, Page 122-154 PDF (476.11 K)
Document Type: المقالة الأصلية
DOI: 10.21608/jfpsu.2023.217128.1277
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Author
ِAshraf Ibrahim Zidan
Department of English Language and Literature, Faculty of Arts, Port Said University, Egypt
Abstract
This paper, "Cultural Appropriation in Ayad Akhtar's Disgraced," defines cultural appropriation, discusses its benefits and drawbacks, and examines how the play deals with this topic. It is divided into two sections: (a) The theoretical part provides a brief overview of the concept of cultural appropriation and how it is a debatable one; (b) the practical section deals with actual applications. The study concludes that, due to the absence of offensiveness, harm, stereotypes, immorality, property violation, and misrepresentation, the heroine's borrowing from the Islamic culture is not regarded as cultural appropriation. However, Amir's denial of promotion and Imam Fareed and Abe's punishment for upholding their Islamic heritage constitute what is known as cultural appropriation. The misinterpretation of the Holy Qur'an, in addition to Amir's portrait, is considered cultural appropriation. Cultural appropriation needs not always be negative; it could result in something incredibly innovative and successful. Misconceptions and stereotypes are sometimes the fault of some immigrants due to their shameful deeds. Islam has been addressed in terms of racial prejudice, impassion, and political objectives. Finally, in order to avoid losing their unique identities, immigrants should integrate rather than assimilate. مستخلص تحاول هذه الورقة البحثية، الاستلاب الثقافي في مسرحية المخزي (2012) للكاتب إياد أختر، تعريف الاستيلاء الثقافي، ومناقشة أنواعه وطرقه، وفوائده وعيوبه، وأخيرا دراسة كيفية تعامل المسرحية مع هذا الموضوع. تنقسم الدراسة إلى قسمين: يقدم الجزء النظري لمحة موجزة عن مفهوم الاستلاب الثقافي وكيف أنه مثير للجدل، ويتعامل القسم العملي مع التطبيقات الفعلية لهذا الموضوع. توصلت الدراسة إلى الاستنتاجات التالية. نظرًا لغياب الإساءة والضرر والقوالب النمطية والفجور وانتهاك الملكية والتضليل، فإن استعارة إميلي من الثقافة الإسلامية لا يعتبر استلابا ثقافيا. ومع ذلك فإن عقاب الإمام فريد وآبي على التمسك بتراثهما الإسلامي وربح إيملي من الاستلاب على الفنون الإسلامية يشكل ما يعرف باسم الاستلاب الثقافي. ويعد التفسير الخاطئ للقرآن الكريم بالإضافة إلى رسم أمير على هيئة عبد استلابا ثقافيا. إن الاستيلاب الثقافي ليس دائما سلبيًا؛ إذ يمكن أن يؤدي إلى أشياء مبتكرة وناجحة بشكل لا يصدق، وأعمال وليام شكسبير من خير الأمثلة على ذلك. المفاهيم الخاطئة والصور النمطية هي في بعض الأحيان خطأ بعض المهاجرين بسبب أفعالهم المخزية. لقد تم تناول الإسلام (دائما) من منظور التحيز العنصري والعاطفة الملتهبة والأهداف السياسية. أخيرًا يجب على المهاجرين أن يتبنوا مفهوم الاندماج بدلاً من مفهوم الذوبان الثقافي من أجل تجنب فقدان هوياتهم الأصلية.
Keywords
Ayad Akhtar; cultural appropriation; Disgraced; Holy Qur'an; identity; Islamic tiling; Islamophobia; September 11's Attack; إياد أختر; الاستلاب الثقافي; المخزي; القرآن الكريم; الهوية; فن كسوة الجداران بالخزف الإسلامي; الإسلاموفوبيا; ما بعد 11 سبت


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