Notes
Notes Chapter 1 1. Pseudonyms are used throughout the book for people and some places to protect anonymity and confidentiality. 2. A notable exception is Alan Peshkin’s (1986) work on schools and Christian fundamentalism in one midwestern community. 3. I owe this insight to Susan Florio-Ruane. 4. Kondo (1990) explores the notion of fragmentation of the self in the Japanese family and in a Japanese company. As a Japanese American in Japan, she writes about the collapse of her identity in her collaboration with informants and as both ‘other,’ someone who is American, and someone who is the same in the sense that she looks like the informants. 5. Phelan, Davidson, and Yu (1993, 1998) coined the phrase ‘‘multiple worlds’’ to denote families, peer groups, and schools. They have written extensively about adolescents and the adaptation strategies they utilize to move from one context to another within those worlds. 6. I owe this insight to Susan Florio-Ruane during a personal telephone conversation on January 23, 2000. 7. Although Bourdieu and Passeron’s work has been applied across many contexts, it is important to remember that it is largely based on the educational aims of Republican France and may not apply in many situations in the United States. 8. The hijabat were often not allowed to finish high school if they did not maintain their Yemeni cultural and social norms. I address this issue in several subsequent chapters. Chapter 2 Adapted from Loukia K. Sarroub, ‘‘The Sojourner Experience of Yemeni American High School Students,’’ Harvard Educational Review, 71:(3) (Fall 2001): 390–415. Copyright 2001 by the President and Fellows of Harvard College . All rights reserved. 1. Studies conducted in Europe among students of North African origin show similar school success among high school girls (Hassini 1997; Haw 1998; Raissiguier 1994). 2. When two families agree to marry their children, the prospective groom offers a bride price, which can include currency, livestock, and other goods to the prospective bride’s family. 3. During talaq, the husband declares three times, ‘‘I divorce you.’’ Once that is done, according to the shari’a, the divorce is final. However, there is a legally 140 Notes to Pages 33–61 prescribed period, iddat, after the divorce, during which neither husband nor wife can marry. During that time the wife cannot reverse the talaq, but the husband has the right to return to her (see Molyneux 1998 for a more detailed explanation). 4. See Shamsavary, Saqeb, and Halstead (1993) for a historical analysis of Islamic education and scholarship in the Arab world. 5. For information about Arab Americans and education in the United States, see Sarroub (2000). 6. Foucault (1977) uses the panopticon as a metaphor for the powerlessness people experience in certain institutions and under certain conditions. According to Foucault, the panopticon, a building designed by sociologist Jeremy Bentham , automatizes and disindividualizes power. For example, ‘‘in the peripheral ring of the building, one is totally seen, without ever seeing; in the central tower, one sees everything without ever being seen’’ (202). 7. Two Yemeni American girls in Cobb High School did not wear the hijab. Their families did not live in the Southend, and the girls informed me that they were not pressured to wear the scarf by their parents or neighbors. 8. Families with high status included those whose daughters and wives were good students and good Muslims and those who had managed to build a second home in Yemen, thus giving them a higher status there as well. Chapter 3 1. By classroom, I do not include the physical education classes or music classes. These are exceptions and do not necessarily count as oases. More will be said about this in Chapter 5. 2. The students in the bilingual program, for the most part, attended ESL classes in the various subjects taught by bilingual teachers in Arabic and English. Once the students were assessed to have the required English skills, they were allowed to attend mainstream classes. Some of the Yemeni boys, however, came to the United States very well educated in mathematics and were able to become part of the mainstream math classes with relative ease. Others were allowed into the art classes because art was an elective. 3. I was not able to obtain an accurate number of students who were married or engaged, because both categories are ambiguous unless there are children and because most Yemeni students did not want to divulge such information. However, the school...
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