Pedagogies of Resistance: Why Anti-Muslim Racism Matters

Rana, Junaid; Alsultany, Evelyn; Deeb, Lara; Fadda, Carol W.N.; Khabeer, Su’ad Abdul; Ali, Arshad Imtiaz; Daulatzai, Sohail; Grewal, Zareena; Hammer, Juliane; Naber, Nadine

doi:10.1080/00447471.2020.1761278

Cited by 17 publications

(3 citation statements)

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“…Unequal power relations between ontoepistemologies have contributed to the perception that Islamic education is intellectually inferior to education rooted in seculardominant frames. These historical and systemic/structural features chime with contemporary descriptions of anti-Muslim racism (Rana et al, 2020), sharpening the challenge of maintaining Islamic continuity between spiritual-religious home and community lives and secular public schooling.…”

Section: Dual Consciousnessmentioning

confidence: 89%

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Alkouatli

Memon

Chown

et al. 2023

JME

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Purpose Islamic schools in Western secular societies are evolving in response to collective concerns over marginalization of Muslim children and communities and to increasing demands for high-quality education in the faith tradition. These schools are at the center of public debate over how they fit within secular societies. This paper aims to take a pedagogic look at the literature in the field of Islamic Education Studies. Design/methodology/approach Engaging in a collaborative thematic analytic review of this literature, in an educational hermeneutic approach, two novel themes are discerned as features of Muslim learners’ diverse educational landscapes. Findings The first theme, Dual Consciousness recognizes that young Muslims live parallel lives, moving between secular and faith-based schools and communities, and suggesting potential in developing cognitive flexibility across epistemic horizons. The second theme, Educational Transferables is a coalescence of abilities that young Muslims develop within sites of Islamic education, which may enhance their engagement in secular schools and societies. Social implications In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, the themes featured in this paper suggest that Muslim learners’ complex educational experiences make varied contributions to heterogeneous societies. Originality/value Despite ongoing forces of marginalization, expressions of Islamic education have benefits for young Muslims negotiating complex sociocultural and educational worlds. In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, these themes suggest that Muslim educators can nurture in young people the ability for complex, conceptual integration in contribution to heterogeneous societies.

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Section: Dual Consciousnessmentioning

confidence: 89%

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Alkouatli

Memon

Chown

et al. 2023

JME

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“…In other words, the term suggests that anti‐Muslim actions and sentiments are reactions to religious differences, not manifestations of systemic marginalization (Gerteis et al., 2020). Specifically, the term Islamophobia “obscures the structural and systemic production of anti‐Muslim racism” (Rana et al., 2020, p. 58). Although seemingly motivated by attitudes toward Islam as a religion, anti‐Muslim prejudice is much more complex.…”

Section: Recommendations For Higher Education Researchmentioning

confidence: 99%

Islamophobia in higher education environments

Shaheen

2024

New Drctns Hghr Edu

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Islamophobia is a reality facing Muslim college students daily on and off campus. In this chapter, I highlight Islamophobia in higher education environments and explore its structural and interactional manifestations. I provide practical recommendations to address institutional and interpersonal Islamophobia and specify how campus educators can work to respond to and prevent Islamophobic incidents. I also make policy recommendations to respond to the hostility toward Muslims in the national discourse. Finally, I outline future frontiers for higher education research, such as the need to account for the complexity of the Muslim identity and its intersections and the need to distinguish Islamophobia from Muslim appreciation through empirical measurement. Future directions in higher education should take on the responsibility of responding to Islamophobia and eradicating its hold on Muslim lives.Practical Takeaways Colleges and universities should critically examine their infrastructures and policies concerning accommodating the religious needs of Muslim students. Each campus should have an academic accommodations policy that specifies how students may go about requesting an accommodation for religious reasons. This policy should be explicitly stated in syllabi, websites, and orientation materials. Institutional leadership should explicitly commit to countering religious‐based hate, including Islamophobia, through policies that condemn such forms of hate and outline specific means of responding to incidents when they occur. A proactive effort to counter hate on campus requires knowledge of the structures in place to utilize these resources when needed and to identify areas for improvement. Educators should create programs and opportunities that promote interactions across religious, spiritual, and secular (RSS) identities and must offer the time, resources, and effort to support formalized campus activities that foreground interfaith engagement. Educators should proactively create spaces for these encounters and incorporate these opportunities into campus architecture and the required programming (e.g., orientation). In the face of a national movement to eliminate, ban, or otherwise weaken diversity, equity, and inclusion (DEI) resources on college campuses, religious accommodations must be codified in both state and federal laws and guidelines to create consistency across states and a standard of how universities could actively work to create a welcoming environment for all.

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“…Scholars understand the racialization of Islam not as something "done to" Muslims and those whose bodies are "read" as Muslims but as a process that weaves through all of our political, social, and economic lives. Rather than fall back on the term Islamophobia, which individualizes the phenomenon, I refer to it as anti-Muslim racism to signal that it is a form of racism with a legacy connected to the history of race, racism, and white supremacy, which affects many minorities and not only Muslim refugees in the Greek borderlands (Rana et al 2020). Attention to the everyday lives of refugees reveals that their experiences of displacement are framed by a range of intersecting and overlapping identity markers (including race and ethnicity, religion, gender, sexual orientation, and age) and also by a range of oppressive structures (such as racism, including anti-Muslim racism, xenophobia, patriarchy, and homophobia).…”

mentioning

confidence: 99%

5 “I Live Here; I Have a Right to Be Here” An Afghan Refugee’s Disorientations and Insistence on Inclusion through Theater

Bune

2022

Un-Settling Middle Eastern Refugees

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All rights reserved. Except for the quotation of short passages for the purposes of criticism and review, no part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system now known or to be invented, without written permission of the publisher.In a book devoted to the Middle Eastern refugee crisis, we must begin by thanking the many refugees from Afghanistan, Iraq, Palestine, and Syria who made this book possible by sharing their lives and stories with us. Many of them have faced incredible hardships and unmitigated human suffering. We dedicate this book to them-hoping that they achieve the safety and settled futures to which they ardently aspire. This book emerged from a meeting that took place at Yale University in September 2019. The meeting brought together for the fi rst time anthropologists studying Middle Eastern refugee populations in various Middle Eastern, European, and North American settings. Here, anthropologists were able to discuss the ways in which war has led to refugee fl ight from the Middle East, and how resettlement in various host countries has unfolded. Their work, now published in this volume, speaks to the cultural, political, and legal challenges that lead to regimes of exclusion in some settings, and regimes of inclusion in others. We are proud of and grateful to these dedicated anthropologists, who are seeking to humanize the vitriolic discourses and political debates surrounding Middle Eastern refugee resettlement in Europe and North America.

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Pedagogies of Resistance: Why Anti-Muslim Racism Matters

Cited by 17 publications

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Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Something more beautiful: educational and epistemic integrations beyond inequities in Muslim-minority contexts

Islamophobia in higher education environments

5 “I Live Here; I Have a Right to Be Here” An Afghan Refugee’s Disorientations and Insistence on Inclusion through Theater

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