Framing Muslims

Morey, Peter; Yaqin, Amina

doi:10.4159/harvard.9780674061149

Cited by 259 publications

(32 citation statements)

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“…The transition to accountability for young Muslim females includes navigating proximal and distal stressors. Being Muslim in the United States designates them as religious minorities within a context of widespread Islamophobia (Morey & Yaqin, 2011); their religious dress visibly marks them. In addition, some Muslim females are minoritized because of their race or nation(s) of origin.…”

Section: Menarche and Development As An Early Adolescent Muslim Femalementioning

confidence: 99%

Being Young, Muslim, and Female: Youth Perspectives on the Intersection of Religious and Gender Identities

Abo‐Zena

2019

J of Research on Adolesc

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Grounded in cultural developmental and critical gender perspectives, this study focuses on the narratives of early adolescent Muslim females. The mixed‐methods study sample included 26 individuals who identify as Muslim and female and was designed to understand the strengths and challenges they face from a youth‐centered and ecologically valid perspective as they negotiate normative developmental experiences (e.g., participating in sports, developing a personal style in terms of dress) given the religious meaning of the onset of puberty. Youth described a wide range of personal, peer, family, and faith based support that they draw on, but also outlined societal and family related challenges. The manuscript concludes with future directions for developmental science scholarship and implications for practitioners and families.

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Section: Menarche and Development As An Early Adolescent Muslim Femalementioning

confidence: 99%

Being Young, Muslim, and Female: Youth Perspectives on the Intersection of Religious and Gender Identities

Abo‐Zena

2019

J of Research on Adolesc

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“…As noted earlier, negative images and stereotypes of Muslims and Islam have according to Ahmed and Matthes (2017) been a dominating part of the public discourse post 9/11 (235-236). Morey and Yaqin (2011) further note that even though nuanced portrayals are attempted (213-214), the dominant images are still simplistic and thus fail to convey the "unwieldy and complex realities" (19) of Muslim identities. Ms. Marvel attempts to disrupt these images by dismantling one-dimensional expressions of identities in the protagonist as well as the supporting cast of characters.…”

Section: Dismantling the Monolith-the De-monsterization Of Muslimsmentioning

confidence: 99%

Yes, We Khan—Diversity and De-Monsterization of Muslim Identities in <i>Ms. Marvel</i> (2014–)

Andreassen

2019

Nordlit

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In 2014, Marvel comics introduced a new character to take over the mantle of the superhero identity Ms. Marvel. The new heroine is Kamala Khan, a 16-year-old girl born and raised in New Jersey. Khan is Marvel’s first Pakistani-American, Muslim superhero to headline her own comic book; as such, she represents a move towards diversification in a historically conservative, white and masculine genre. In addition, Kamala Khan comes into existence in a political and social context where the 9/11 attacks, the ‘War on Terror’, and Islamophobia continue to reverberate. This article explores how the Ms. Marvel comic functions as a critique of the ways in which social norms, stereotypes and prejudices have monsterized multicultural, Muslim identities, especially in the years following 9/11. Conducting analyses of Khan’s conflicted relationship to her own identities and issues concerning visibility and concealment, I explore how these negative framings affect her self-perception, and in turn her self-representation. Lastly, I aim to illustrate the ways in which the comic challenges monolithic and monstrous representations of Islam through its depiction of diverse, multicultural, Muslim identities.

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“…She is a woman of agency and does not perform her proper role as prescribed by dominant patriarchal ideology. However, her long immersion into dominant ideology stops her from open defiance of the patriarchal ideology as hinted by Morey &Yaqin (2011). She has the same advice of "burdensome hypocrisy" (Beauvoir, 2011) for Anna.…”

Section: The Alternative Micro Feminist Narratives Of Resistance and mentioning

confidence: 99%

Unmasking the Alternative Micro Feminist Narratives in Anna Karenina: A Postmodernist-Deconstructive Perspective

Jajja

2019

GSSR

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The present study means to investigate Anna Karenina by Leo Tolstoy in the light of eclectic theoretical framework consisting of Feminism, Postmodernism, and Deconstruction. The overt dominant patriarchal metanarrative is to be shown as problematized by the existence of the alternative micro feminist narrative stands. These alternative strands challenge and subvert the absolutist patriarchal narrative. The transcendental position of patriarchy as an absolute stands deconstructed by the play of alternative micro-narrative strands of feminist resistance. The study also means to show that subjectivities of major characters are self-differentiated, fractured and fragmented. This also implies that patriarchal metanarrative and alternative feminist narrative strands continually displace each other, instead of going for mutual synthesis. Seen through the lens of chosen theoretical framework, Anna Karenina becomes a site of pluralism and multiplicity, a story of resistance to the transcendental patriarchal presence.

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Framing Muslims

Cited by 259 publications

References 0 publications

Being Young, Muslim, and Female: Youth Perspectives on the Intersection of Religious and Gender Identities

Being Young, Muslim, and Female: Youth Perspectives on the Intersection of Religious and Gender Identities

Yes, We Khan—Diversity and De-Monsterization of Muslim Identities in <i>Ms. Marvel</i> (2014–)

Unmasking the Alternative Micro Feminist Narratives in Anna Karenina: A Postmodernist-Deconstructive Perspective

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