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This relativization may take the form of either reflexive self-examination in which certain principles (projected as In order to be good Americans in this country, first of all you have to be good Muslims … We need to be psychologically bound to this land, because this is where we are going to live and die. We need to understand that we are engaged in nation-building … We also need to understand that democracy is a work in progress. There are still a lot of defects in this democracy, and certainly Muslims have suffered from some of these defects … but that is no reason to despair.

Is there a viable alternative? Such questioning is connected to what some may call a ‘shift,’ ‘transformation,’ or ‘new synthesis’ in contemporary Muslim identity, especially among Muslims living in Western societies. Both in their emerging literature and in their daily lives, Muslims are seeking to redefine the sense of difference associated with Muslim identity markers in the Western public sphere. Many Muslims are rejecting the notion that they must choose whether it is more important to be a good Muslim or to be a good Canadian/American/European (Ramadan, 2005; Barlas, 2007; M.

Third, they link the agenda of women’s rights to broader reforms of Muslim communities and societies. Fourth, they tend to bypass academic literature and theoretical debates about the politicization of feminism in a time of war. Fifth, they tend to represent the resources for transforming the Islamic world as personal or Western in nature, rather than indigenous. Though it may be unrealistic to expect more nuanced or scholarly writings on ‘women and Islam’ to reach a wide audience, the absence of diverse voices in the bestselling literature is disconcerting.

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