In today’s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimize extremist behavior, issue violent fatwas, and justify blatant abuse, particularly of women, is not only far too easy but in fact dangerous. Israr Khan addresses the sensitive topic of Hadith authentication, focusing on the criteria adopted by classical scholars to maintain that concentration on the continuity and accuracy of the chain of narrators, rather than the textual content of Hadith, has led to particular Hadith being included which either contradict other Hadith directly, project the Prophet (SAAS) in an uncharacteristic light, or do not reflect and/or conflict with the teachings of the Qur’an. The study traces in careful detail the historical development of the oral and written traditions, as well as the many targeted attempts at fabrication that took place, critiquing in methodical detail certain Hadith which have come to be widely accepted as “authentic.” The prominent collections we have today, were made possible by the development of the science of Hadith criticism, and Muslim scholars deserve deep appreciation for their painstaking work, as well as their invaluable contribution towards preserving the Hadith literature to the best of their ability. However, insists the author, the process is ongoing, and the closed door policy which currently surrounds Hadith authentication needs to be carefully reexamined.

“Miller takes us on an exciting tour of postcolonial and world literature, guiding us through the literary maze of the real and the pretenders to the real.” —Ngugi wa Thiong’o, author of Wizard of the Crow Writing a new page in the surprisingly long history of literary deceit, Impostors examines a series of literary hoaxes, deceptions that involved flagrant acts of cultural appropriation. This book looks at authors who posed as people they were not, in order to claim a different ethnic, class, or other identity. These writers were, in other words, literary usurpers and appropriators who trafficked in what Christopher L. Miller terms the “intercultural hoax.” In the United States, such hoaxes are familiar. Forrest Carter’s The Education of Little Tree and JT LeRoy’s Sarah are two infamous examples. Miller’s contribution is to study hoaxes beyond our borders, employing a comparative framework and bringing French and African identity hoaxes into dialogue with some of their better-known American counterparts. In France, multiculturalism is generally eschewed in favor of universalism, and there should thus be no identities (in the American sense) to steal. However, as Miller demonstrates, this too is a ruse: French universalism can only go so far and do so much. There is plenty of otherness to appropriate. This French and Francophone tradition of imposture has never received the study it deserves. Taking a novel approach to this understudied tradition, Impostors examines hoaxes in both countries, finding similar practices of deception and questions of harm. “In this fascinating study of intercultural literary hoaxes, Christopher L. Miller provides a useful, brief history of American literary impostures as a backdrop for his investigation of France’s literary history of ‘ethnic usurpation.’” —Henry Louis Gates, Jr., New York Times–bestselling author

The controversial issue of cultural authenticity in children's literature resurfaces continually, always eliciting strong emotions and a wide range of perspectives. This collection explores the complexity of this issue by highlighting important historical events, current debates, and new questions and critiques. Articles in the collection are grouped under five different parts. Under Part I, The Sociopolitical Contexts of Cultural Authenticity, are the following articles: (1) "The Complexity of Cultural Authenticity in Children's Literature: Why the Debates Really Matter" (Kathy G. Short and Dana L. Fox); and (2) "Reframing the Debate about Cultural Authenticity" (Rudine Sims Bishop). Under Part II, The Perspectives of Authors, Illustrators, and Editors on Cultural Authenticity, are these articles: (3) "Who Can Tell My Story?" (Jacqueline Woodson); (4) "'Around My Table' Is Not Always Enough" (W. Nikola-Lisa); (5) "Authentic Enough: Am I? Are You? Interpreting Culture for Children's Literature" (Susan Guevara); (6) "The Candle and the Mirror: One Author's Journey as an Outsider" (Judi Moreillon); (7) "A Mess of Stories" (Marc Aronson); (8) "To Stingo with Love: An Author's Perspective on Writing Outside One's Culture" (Kathryn Lasky); and (9) "Multiculturalism Is Not Halloween" (Thelma Seto). Under Part III, Political Correctness and Cultural Authenticity, are these articles: (10) Beyond Political Correctness" (Hazel Rochman); (11) "The Complexity of Debates about Multicultural Literature and Cultural Authenticity" (Violet J. Harris); (12) "'Authenticity, ' or the Lesson of Little Tree" (Henry Louis Gates, Jr.); and (13) "Multicultural Literature and the Politics of Reaction" (Joel Taxel). Under Part IV, The Perspectives of Educators on Cultural Authenticity, are these articles: (14) "Can We Fly across Cultural Gaps on the Wings of Imagination? Ethnicity, Experience, and Cultural Authenticity" (Mingshui Cai); (15) "Accuracy and Authenticity in American Indian Children's Literature: The Social Responsibility of Authors and Illustrators" (Elizabeth Noll); (16) "Accuracy Is Not Enough: The Role of Cultural Values in the Authenticity of Picture Books" (Weimin Mo and Wenju Shen); (17) "Artistic Triumph or Multicultural Failure? Multiple Perspectives on a 'Multicultural' Award-Winning Book" (Laura B. Smolkin and Joseph H. Suina); (18) "Images of West Africa in Children's Books: Replacing Old Stereotypes with New Ones?" (Vivian Yenika-Agbaw); and (19) "Use of Spanish in Latino Children's Literature in English: What Makes for Cultural Authenticity? (Rosalinda B. Barrera and Ruth E. Quiroa). Under Part V, Connecting Cultural Authenticity to the Classroom, are these articles: (20) "Multiple Definitions of Multicultural Literature: Is the Debate Really Just 'Ivory Tower' Bickering?" (Mingshui Cai); (21) "The Trivialization and Misuse of Multicultural Literature: Issues of Representation and Communication" (Zhihui Fang; Danling Fu; Linda Leonard Lamme); and (22) "'I'm Not from Pakistan': Multicultural Literature and the Problem of Representation" (Curt Dudley-Marling). (NKA).

Tradition is a central concept in the social sciences, but it is commonly treated as unproblematic. Dr. Boyer insists that social anthropology requires a theory of tradition, its constitution and transmission. He treats tradition "as a type of interaction which results in the repetition of certain communicative events," and therefore as a form of social action. Tradition as Truth and Communication deals particularly with oral communication and focuses on the privileged role of licensed speakers and the ritual contexts in which certain aspects of tradition are characteristically transmitted. Drawing on cognitive psychology, Dr. Boyer proposes a set of general hypotheses to be tested by ethnographic field research. He has opened up an important new field for investigation within social anthropology.

Fakery, authenticity, and identity in American literature and culture at the turn of the 20th century Focusing on texts written between 1880 and 1930, Mary McAleer Balkun explores the concept of the “counterfeit,” both in terms of material goods and invented identities, and the ways that the acquisition of objects came to define individuals in American culture and literature. Counterfeiting is, in one sense, about the creation of something that appears authentic—an invented self, a museum display, a forged work of art. But the counterfeit can also be a means by which the authentic is measured, thereby creating our conception of the true or real. When counterfeiting is applied to individual identities, it fosters fluidity in social boundaries and the games of social climbing and passing that have come to be representative of American culture: the Horatio Alger story, the con man or huckster, the social climber, the ethnically ambiguous. Balkun provides new readings of traditional texts such as The Great Gatsby, Adventures of Huckleberry Finn, and The House of Mirth, as well as readings of less-studied texts, such as Walt Whitman’s Specimen Days and Nella Larsen’s Passing. In each of these texts, Balkun locates the presence of manufactured identities and counterfeit figures, demonstrating that where authenticity and consumerism intersect, the self becomes but another commodity to be promoted, sold, and eventually consumed.