Hybrid identities: American Muslim women speak

Mishra, Smeeta; Shirazi, Faegheh

doi:10.1080/09663691003600306

Cited by 38 publications

(30 citation statements)

References 27 publications

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“…However, there are reasons to expect that there are few differences in accounts offered in online and offline places. Similar types of arguments with regard to the headscarf have been found in interviews with Muslim women in the USA (Furseth 2011;Mishra and Shirazi 2010;Read and Bartkowski 2000) and in the Netherlands (Bartels 2005). Furthermore, research has shown that there typically are a limited number of arguments for challenging and justifying identity claims (Benwell and Stokoe 2006;Billig 1987).…”

Section: Discussionmentioning

confidence: 62%

“…Dwyer 1999;Ehrkamp 2013;Hancock 2014;Mansson McGinty 2014;Mishra and Shirazi 2010;Peek 2005), and strategically use clothing to negotiate access to various social spaces (Droogsma 2007;Siraj 2011). This research examines personal narratives about religion within the broader historical, cultural and political contexts in which Muslim women find themselves (Rasmussen 2013).…”

Section: Identity Negotiation In Social Interactionmentioning

confidence: 99%

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To be a true Muslim: online discussions on the headscarf among Moroccan-Dutch women

Hoekstra

Verkuyten

2014

Gender, Place & Culture

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To be a true Muslim: online discussions on the headscarf among Moroccan-Dutch women Hoekstra, M.S.; Verkuyten, M. General rightsIt is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulationsIf you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: http://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. AbstractThe headscarf (hijab) and its relation to Muslim identity and gender relations within Islam is a major topic of contention for Muslim women living in Western Europe. One aspect of this is that they have to present an acceptable religious identity vis-à-vis other Muslims. The present study uses membership categorization analysis to examine the membership categories and category-bound attributes used in Internet forum discussions on the headscarf among Moroccan-Dutch women. The analysis shows how the category of 'true' Muslim is linked to wearing the headscarf out of religious submission. Women who did not wear the headscarf produced accounts that emphasized personal conviction and religious engagement as additional defining attributes of a 'true' Muslim, or emphasized other activities or predicates as being critical for a Muslim female identity. With these accounts, these women negotiated the normative religious context on which categorization practices with fellow believers are based.

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Section: Discussionmentioning

confidence: 62%

Section: Identity Negotiation In Social Interactionmentioning

confidence: 99%

To be a true Muslim: online discussions on the headscarf among Moroccan-Dutch women

Hoekstra

Verkuyten

2014

Gender, Place & Culture

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“…In refuting the existence of 'race' as a marker of biological difference, the precariousness of the hybrid demands substantial reconceptualization. The work of Bhabha (1994) in celebrating the hybrid and conceptualization of 'third space' as an ontological and epistemological domain has been particularly influential for multiracial theorists focusing on 'mixed race' and multiracialization by drawing attention to hybridity as a process that can disrupt essentialized and fixed identities (Mishra and Shirazi 2010;Mitchell 2005). By focusing on processes, practices, and agency, the limitations imposed by categories of race are able to be overcome.…”

Section: Gendered Geographies Of Race and Racializationmentioning

confidence: 99%

“…She is a containment of both cultures. (Moeke-Maxwell 2005, 503) As a site of collaboration and contestation, third space challenges essentialist conceptions of identity and enables alternative knowledges and ways of being to emerge (Ali 2003;Bhabha 1994;Mishra and Shirazi 2010). In resisting identity as a fixed, hierarchical binary, Webber (2008) emphasizes the productive potential of third space by claiming it to be 'a mode of articulation, a way of describing a productive, and not merely reflective, space that brings about new possibility' where new forms of cultural meaning can be produced.…”

mentioning

confidence: 99%

Positionality, subjectivity, and race in transnational and transcultural geographical research

Fisher

2014

Gender, Place & Culture

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This article investigates the complexities of negotiating subject positions in transnational and transcultural research by focusing on the gendering of race and racialization. As more people claim to be of mixed 'racial' descent and Western researchers grow more diverse, it is increasingly important that this diversity is reflected within geographical research; however, much of the existing research on subjectivity and its role in the research process has focused either on 'white' researchers in Global South contexts or on researchers working in their 'home' country or community. Less visible are accounts from those who challenge conceptions of 'white' Western researcher or whose racial identity can be conceived as hybrid. Moreover, there is a tendency to conceptualize race/racialization and their effects on subjectivity and positionality in relatively narrow terms. This article draws attention to the changing subjectivities of a racialized gendered body as it moves into different contexts. I examine how conceptualizations of race and discourses of racialization constitute researcher subjectivity, and how different understandings of 'race' mediate relationships between researcher and research participants (and others). To understand the spatial (re)configurations of (race) subjectivities and how this affects researcher positionality, I offer an autoethnography of a bi/multiracial Western woman of New Zealand Māori/Pākehā descent interpellated as 'insufficient Other' in her home context of Aotearoa New Zealand, then reconstituted as white and 'sufficient Self' in the Philippines by her research participants and Filipino 'family' and friends.

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“…Critical scholarship has emphasised cultures as heterogeneous, gendered and contested within, dynamic and changing over the course of history, and merging and blending to different degrees (Abu-Lughood, 1993). Within research on hybrid cultural identities studies of young Muslim women, for instance, have shown how living in multiple cultural contexts requires active strategies of negotiating gendered (and often also racialised) expectations, constraints and stereotypes (Dwyer, 2000;Mishra & Shirazi, 2010). However, in policy and practice, it has remained difficult to address cultural differences, which are often set within complicated majority/minority relations and legacies of colonialism and racism, and it has been especially difficult to address violence against women in these contexts (Gill & Anitha, 2011).…”

Section: Student Lives As Gendered Cultural Experiencesmentioning

confidence: 99%

Post-secondary Education Responses to Forced Marriage and Gendered Abuse Against Students

Klein

2013

Children Australia

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This article examines post-secondary education responses to intimate partner violence and forced marriage. Harmful practices that disproportionately affect women and girls, such as sexual assault, domestic violence, and forced marriage, are particularly prevalent for women aged 16 to 25. This is also the age bracket during which attendance at college or university peaks. Post-secondary education therefore constitutes a potentially significant institutional context for intervention. To what extent universities are prepared or willing to take on this responsibility is a topic that is receiving increasing international attention. This article reports on recent findings from the UK and discusses them in an international and cultural framework. Cultural stereotyping in relation to gendered violence has rightly been criticised. However, as this article will argue, there are aspects of culture that are often glossed over in research and policy, yet are important for an understanding of how people and institutions think about and react to gendered abuse. The case of university responses to intimate partner violence and forced marriage illuminates these issues.

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Hybrid identities: American Muslim women speak

Cited by 38 publications

References 27 publications

To be a true Muslim: online discussions on the headscarf among Moroccan-Dutch women

To be a true Muslim: online discussions on the headscarf among Moroccan-Dutch women

Positionality, subjectivity, and race in transnational and transcultural geographical research

Post-secondary Education Responses to Forced Marriage and Gendered Abuse Against Students

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