A Community of Mourners: collective sentiment, national belonging and the Muslim ‘Other’ after the ‘Sydney Siege’

“I’m Trying to Give Them My Face.” Everyday Embodied Agency of the Muslim Other in Amsterdam

“…2016; Itaoui 2016; Mikola et al. 2016), the United Kingdom (Finlay and Hopkins 2019, 2020; Hopkins et al. 2017; Warren 2019), France (Hancock 2020; Najib and Hopkins 2019, 2020), Sweden (Listerborn, 2015), and other European countries (Elahi and Khan 2017; Law et al., 2019; Woodward and Lukens‐Bull 2018) will further enrich scholarly debates on the Muslim agency (Dwyer 1999; Dwyer and Shah 2009; Dwyer and Uberoi 2009; Hopkins 2009; Phillips 2009).…”

“…We identify ordinary micro-practices that individual young Muslims adopt to respond to anti-Muslim racism within the Dutch urban context. Putting the Dutch case into conversation with the literature on the urban Muslim communities and identities in the United States (Mansson McGinty et al 2013;Mansson McGinty 2012Sziarto et al 2013), Australia (Dunn et al 2016;Itaoui 2016;Mikola et al 2016), the United Kingdom Hopkins 2019, 2020;Hopkins et al 2017;Warren 2019), France (Hancock 2020;Hopkins 2019, 2020), Sweden (Listerborn, 2015), and other European countries (Elahi and Khan 2017;Law et al, 2019;Woodward and Lukens-Bull 2018) will further enrich scholarly debates on the Muslim agency (Dwyer 1999;Dwyer and Shah 2009;Dwyer and Uberoi 2009;Hopkins 2009;Phillips 2009).…”

Encountering the Other

“…Based on what Hesford (2011: 29) describes as 'ocular epistemology,' a 'seeing-is-believing' paradigm (Ghumkhor, 2019), aspects of bodily appearance become the source of categorisation as Muslim, which essentialises heterogeneous social groups as a homogeneous category under one single religious aspect and those categorised may become subject to Othering (Najib & Hopkins, 2019a;2019b;Najib & Teeple Hopkins, 2020;Ali, 2020;Krumer-Nevo & Sidi, 2012). Their visibility within everyday life, embodiments of faith, ritual observances, cultural expressions, and even their 'brown' names and languages (Devadoss, 2020), often circulate feelings of suspicion; they are the imagined Other whose presence poses a threat to the (imagined) national community (Anderson, 2006b;Mikola et al, 2016;Warren, 2019;Ahmed, 2000;.…”

“…Furthermore, the investigation identifies ordinary micro-practices and daily tactics that individual Muslims adopt to respond to anti-Muslim racism within the Dutch urban context. Putting the Dutch case into conversation with the literature on urban geographies of Islamophobia and Muslim agency in the US (Sziarto et al, 2013;Mansson McGinty, 2012;, Australia (Itaoui, 2016;Mikola et al, 2016;, the UK (Finlay & Hopkins, 2019;Hopkins et al, 2017;Warren, 2019), France (Najib & Hopkins, 2019a;2019b;Hancock, 2020), Sweden (Listerborn, 2015), and other European countries (Law et al, 2019;Woodward et al, 2018; will further enrich scholarly debates on Muslim geographies in the West (Dwyer, 1999;Dwyer & Shah 2009;Dwyer & Uberoi 2009;Hopkins, 2009;Phillips, 2009). By doing so, the project shows the complex tactics through which young Muslims embody their agency to decrease or increase their visibility within everyday urban spaces of encounter as well as positioning themselves differently in different spatialities within the spectrum of the proximity and distance to the dominant norms of society (read whiteness).…”

“…Scholarly attention has been also paid to the spatialities of encounters which focus on how the contexts of contacts between different groups cast a role in the perception and experience of encounter (e.g. Matejskova & Leitner, 2011;Mikola et al, 2016;Koefoed & Simonsen, 2011;Simonsen et al, 2017). Amin (2002), for example, suggests that microspaces such as libraries, community centres, corner shops, or cafes promote meaningful encounters with o/Others.…”