The Dutch and the face-veil: The politics of discomfort

Moors, Annelies

doi:10.1111/j.1469-8676.2009.00084.x

Cited by 93 publications

(89 citation statements)

References 12 publications

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“…Indeed, the data from qualitative interviews in these five countries show very strong similarities, namely, harassment and abuse of veiled Muslim women by strangers in public places. For example, veiled Muslim women in the Netherlands reported regularly being confronted with people who scolded, insulted or spat at them (Moors, 2009(Moors, , 2014. Some also mentioned being physically threatened, with cars attempting to hit them, people throwing things at them or trying to pull off the niqab (Moors, 2009(Moors, , 2014.…”

Section: Methodsmentioning

confidence: 99%

“…For example, veiled Muslim women in the Netherlands reported regularly being confronted with people who scolded, insulted or spat at them (Moors, 2009(Moors, , 2014. Some also mentioned being physically threatened, with cars attempting to hit them, people throwing things at them or trying to pull off the niqab (Moors, 2009(Moors, , 2014. Echoing these experiences, veiled Muslim women in the UK and France described a stream of violent insults in public places including being violently pushed, spat on, and having their niqabs pulled off (Boutelja, 2011).…”

Section: Methodsmentioning

confidence: 99%

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Doing ‘dangerous’ autoethnography on Islamophobic victimization

Zempi

Awan

2017

Ethnography

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This article draws on our different experiences of employing autoethnography when researching Islamophobia, using two independent research projects. In particular, we reflect upon our experiences of Islamophobic victimization as a result of being 'visibly' Muslim in public spaces in the UK. We discuss our motivation for employing autoethnography and the role of our insider/outsider status in adopting the role of the Muslim 'other' in public spaces. Additionally, we consider the nature, extent and impact of Islamophobic victimization upon ourselves, and the coping mechanisms we employed to deal with it. The article concludes by reflecting upon the advantages, ethical challenges and limitations of using autoethnography when researching Islamophobic victimization.

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Section: Methodsmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%

Doing ‘dangerous’ autoethnography on Islamophobic victimization

Zempi

Awan

2017

Ethnography

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“…On 8 October 2010, the city council of the Catalan city of Lleida passed a ban that prohibits the use of the Muslim face veil, locally referred to as a burqa, in all municipal spaces such as buildings belonging to the city and public transport, with fines of up to €600 for violations. This political decision occurred amidst heated debates about female Islamic face veiling in a number of Western European countries (Koussens and Roy 2014;Ferrari and Pastorelli 2013;Spohn 2013;Parvez 2011;Moors 2009). By changing the city's by-law regulating this behaviour in municipal spaces, the city even outpaced Belgium and France, whose attempts to ban the burqa had broad political support but faced considerable legal hurdles.…”

Section: Introductionmentioning

confidence: 99%

Narrating Liberal Rights and Culture: Muslim Face Veiling, Urban Coexistence and Contention in Spain

Burchardt¹,

Griera²,

García-Romeral³

2014

Journal of Ethnic and Migration Studies

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Drawing on cultural sociology approaches to the role of narrative and framing in politics, this article explores urban contestations over Muslim face veiling in Spain. We argue that regimes of religious diversity are shaped by the ways that the framing and narrating of rights and culture acquire cultural resonance and political traction in urban society. We find that the meanings attached to the face veil and mobilised in public discourses draw on memories and stocks of knowledge emerging from recent histories of urban society. In order to resonate with broader publics and their sensibilities, actors organise these meanings through storylines and integrate them into narratives. We demonstrate that those in favour of the ban on face veiling were able to construct a coherent and expressive narrative around values of social harmony while simultaneously framing it in the language of rights, which allowed them to influence local media and popular discourse in decisive ways. Arguments against the ban, on the contrary, were mostly based on a much narrower rights-based approach that remained abstract and highly difficult to convert into a narrative.

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“…Muslims are evaluated quite negatively in Western Europe, also by the Dutch public (see Helbling 2012). Hostility often focuses on the headscarf which is seen as a symbol of women's oppression, patriarchy and rejection of gender equality (Bowen 2007;Moors 2009). More than half of the native Dutch have been found to support a ban on headscarves (Van de Noll 2010).…”

mentioning

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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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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The Dutch and the face-veil: The politics of discomfort

Cited by 93 publications

References 12 publications

Doing ‘dangerous’ autoethnography on Islamophobic victimization

Doing ‘dangerous’ autoethnography on Islamophobic victimization

Narrating Liberal Rights and Culture: Muslim Face Veiling, Urban Coexistence and Contention in Spain

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

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