Methodological dilemmas: gatekeepers and positionality in Bradford

This paper explores the ever-evolving relationship between gatekeepers and the researcher, and the ways in which it may facilitate, constrain or transform the research process by opening and/or closing the gate. We explore the methodological issue of positionality and discuss the ways in which gatekeepers drew on different axes of the researcher's identities – religion, ethnicity, gender and age – in ambiguous and contradictory ways. In analysing this relationship, we locate the discussion within its historical context, as we contend that contextuality influenced the way gatekeepers positioned the researcher. This paper draws on the field experiences of the first author in four inner-city neighbourhoods in Bradford, West Yorkshire, a northern city with a well-established Pakistani Muslim community that has become synonymous with the Rushdie affair and the 1995 and 2001 urban disturbances.     

A complex interplay between religion,gender and marginalization: Pakistani schoolgirls in Hong Kong

This article investigates the complex interplay between religion, gender and marginalization among a group of Pakistani schoolgirls in Hong Kong. It is found that the participants experience multiple marginalization and develop various strategies against disadvantageous positions. It is also found that, while the Pakistani girls attempt to extricate themselves from the gendered practices in their heritage culture and its customs that marginalize and confine women, they simultaneously seek to establish an Islamic or Muslim identity that differentiates them from local girls. It argues that, while mainstream culture has, to a certain extent, released Pakistani girls from the oppression and pressure of religion and customs, they have not been provided sufficient guidance to realize their dreams, making the release temporary and uncertain. The implications of the findings and directions for future research are discussed.     

Acts and practices of citizenship: Muslim women’s activism in the UK

Drawing on the growing literature on Muslim women’s activism, this paper explores grammars of action that frame political mobilizations of Muslim women in the UK. By taking a broad view of political activism, we identify acts and practices of citizenship through which Muslim women activists engage with, reinterpret and challenge social norms. The article critically engages with dominant readings of post-migration minorities’ political mobilization through the lens of citizenship regimes and draws attention to more processual and agency-centred perspectives on citizenship. We focus on two salient themes that Bristol-based Muslim activists were concerned with: mobilizing against violence against women, manifested in the anti-FGM campaign by Integrate Bristol, and attempts to re-negotiate the terms of participation in religious spaces, manifested in claims for more inclusive mosques. In both instances, mobilization was not confined to the local community or national level, but supported by and embedded in related transnational struggles.     

Gendering ethnic conflicts: minority women in divided societies – the case of Muslim women in India

ABSTRACT

This article explores the practical and theoretical significance and long-term consequences of the failure to incorporate women’s interests in post-conflict negotiations by examining the case of Muslim women in India. Analyses of deeply divided societies must recognize that political competition and political violence do not affect all citizens equally. Also, the “larger picture” depicted by inter-community conflicts should not overshadow the effects of intra-community conflicts, which are no less important. Evident within each community conflict are the winners and the losers of the political accommodation process, in which the marginalized and weaker sections of each “side” of the conflict may be the real “losers”. Gendered analysis of ethnic conflicts and ethnic conflict resolution demands a reorientation of the concepts of conflict and security – Whose conflict is being solved and who is being secured?     

‘It's a part of me,I feel naked without it': choice,agency and identity for Muslim women who wear the niqab

In the context of heightened suspicion and anti-Muslim stereotypes in a post-9/11 and 7/7 era, Muslim women who wear the niqab (face veil) are stigmatized, criminalized and marked as ‘dangerous’ to British/Western values. While the wearing of the niqab has elicited a good deal of media, political and public debates, little attention has been paid to the opinions of Muslim women who wear it. Drawing on individual and focus group interviews with Muslim women who wear the niqab in the UK, this article places at the centre of the debate the voices of those women who do wear it, and explores their reasons for adopting it. The findings show that the wearing of the niqab emerges as a personal choice, an expression of religious piety, public modesty and belonging to the ‘ummah’. It is also perceived as a form of agency, and non-conformity to Western consumerist culture and lifestyle.     

Muslim Youth in Canadian Schools: Education and the Politics of Religious Identity

This article provides an ethnographic analysis of the schooling experiences of Muslim youth in Canada who are committed to maintaining an Islamic lifestyle despite the pressures of conformity to the dominant culture. Little attention has been paid to how religious identity intersects with other forms of social difference, such as race and gender in the schooling experiences of minoritized youth. Using a case study often Muslim students and parents, this article demonstrates how Muslim students were able to negotiate and maintain their religious identities within secular public schools. The participants' narratives address the challenges of peer pressure, racism, and Islamophobia. Their stories reveal how Muslim students are located at the nexus of social difference based on their race, gender, and religious identity. The discussion further explores the dynamics through which these youth were able to negotiate the continuity of their Islamic identity and practices within schools despite the challenges that they faced. Building upon existing theories of identity maintenance and construction, this research demonstrates how the interplay of the core factors of ambivalence, role performance, and interaction and isolation are implicated in the way Muslim students negotiate the politics of religious identity in their schooling experiences.     

Conflicting categories? Women,conflict and identity in Northern Ireland

Women's involvement in ethno-national conflicts is often overlooked, due partly to gender expectations. The gendered nature of ethno-nationalist identities and the salience of gender categories during conflict both work to render women ‘invisible’. However, women do frequently engage directly in ethno-national conflict. Such engagement can provide a space to disrupt gender ideologies, but is typically evaluated by others with reference to gender norms. This paper examines direct conflict engagement by a group of loyalist women in Northern Ireland, a region noted for both ethno-national conflict and gender conservatism. Using discourse analysis, it explores how the women themselves understand their central role in street protests and confrontations. It examines: (1) how they construct their identities as women in this situation; (2) the extent to which they refer to gender in explaining the conflict; and (3) how they see their actions affecting gender norms and relations within their community.     

Muslims in the 2001 Census of England and Wales: Gender and economic disadvantage

The article presents new data for the Muslim population of Britain from the 2001 Census. It uses the cross tabulations of ethnicity by religion to back-project the growth of the Muslim population from 21,000 in 1951 to 1.6 millions in 2001. It examines the social, economic, demographic and geographic characteristics of the population. Although Muslims are often represented as a homogenous group, there are considerable internal differences, so that the characteristics of the population as a whole do not apply to all groups within. The 2001 Census shows that two-thirds of British Muslims are ethnically Pakistani, Indian and Bangladeshi, but one-third comes from diverse European, African, North African, Middle Eastern and other Asian sources. Nevertheless, Muslim gender roles emerge as a critical differentiator of socio-economic vulnerability. Taken as a whole, the Muslim population is young and rapidly growing; its socio-economic profile is depressed, marked by the exceptionally low participation rate of women in the formal labour market, and by high concentration in areas of multiple deprivation.     

A Black Box for Participatory Cinema: Movie-making with “Neighbors” in Saladillo,Argentina

This article explores the phenomenon of neighborhood cinema (Cine con vecinos) in Saladillo, Argentina. Since 1995 it has been appropriating screening and production spaces wrested from local television, and more generally challenging the hegemony of national TV and industrial cinema production. Cine con vecinos is analyzed here in terms of social agency, participation and sociality. It has democratized media production through films shot entirely with locals, and has also promoted a revival of local movie theaters. Finally, the prospects of this type of cinema are assessed in contrast to other types of participatory community cinema, and also in view of its recent project of making a future “community set,” or large-scale production site, for community cinema.     

Giving the silent majority a stronger voice? Initiatives to empower Muslim women as part of the UK's ‘War on Terror’

Abstract

This article provides a gendered analysis of the ‘War on Terror’ in the UK context. Specifically it looks at initiatives to empower Muslim women, which were part of New Labour's Preventing Violent Extremism (PVE) agenda, the impetus for which stemmed from the idea that, as ‘the silent majority’, women need to be given a ‘stronger voice’. Based on analysis of qualitative interviews, this article situates these initiatives within a broader policy landscape of debates on multiculturalism, community cohesion and Britishness. It explores interviewees' understandings of Muslim women's silence in relation to those suggested by policy discourse, considering the ways in which the state's attempt to ‘give voice’ worked in practice. I argue that the operation of such initiatives continued to constrain Muslim women's voices, restricting ‘voice’ to a narrow range of speakers speaking about a narrow range of issues.     

Students and a "Culture of Resistance" in Provincetown's Schools

Provincetown, Massachusetts is a popular multigendered tourist destination where openness to diversity is part of the school and wider community ethos. Youth encounter their hometown as a place whose cultural ethos they do not always embrace. Based on participant-observation fieldwork from 1995 to 2002, this article explores how students have developed a "culture of resistance" to dominant discourses of tolerance and acceptance. By deconstructing how schools are sites of intergroup conflicts over gender tolerance and public school ownership, student-resistance conduct is shown to be a response to perceived alienation from mainstream social norms and discourses.     

Veiled Muslim women’s views on law banning the wearing of the niqab (face veil) in public

In August 2018, Denmark became the latest European country to ban the wearing of the niqab (face veil) in public. Indeed, several European countries such as France, Belgium and Austria have already implemented a ban on the wearing of the niqab in public places in these countries on the basis that the niqab is a symbol of gender oppression, Islamist fundamentalism and lack of integration. This issue has been the subject of heated media, political and public debates; however, the voices of veiled Muslim women remain unheard. Within the framework of Critical Race Feminism, the paper draws on qualitative interviews with Muslim women who wear the niqab in the United Kingdom (UK), in order to explore their views on legislation banning the wearing of the niqab in public.     

Intermarriage and reciprocal household exchange practices in a mixed community in Roti,Indonesia

For several generations, intermarriage has been common between indigenous Rotinese Christians and migrant Muslims and their descendants in the Indonesian village of Oelua on Roti Island. Muslims have engaged with the customary institutions upheld by indigenous Rotinese Christians—namely, those associated with marriage proposals and bridewealth. They have also engaged in reciprocal inter‐household exchanges to raise the cash to pay for weddings and bridewealth, as well as for other life cycle events such as funeral feasts and gatherings in the post‐funeral mourning period. This article argues that intermarriage and inter‐household monetary exchanges are important, among other factors, in promoting low conflict relations between the two groups, primarily because of the regular opportunities generated to interact in both public and private spheres. Marriage preferences in Oelua are changing, however, with young Muslim men preferring to marry women who subscribe to the same religion and similar customs. Muslim attitudes are also changing with respect to their involvement in inter‐household reciprocal exchanges, with many wanting to engage in different ways, or not at all. The article discusses what these changing attitudes and practices may mean for maintaining congenial inter‐group relations between Christians and Muslims in the future.     

Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others

This article explores the ethics of the current "War on Terrorism, asking whether anthropology, the discipline devoted to understanding and dealing with cultural difference, can provide us with critical purchase on the justifications made for American intervention in Afghanistan in terms of liberating, or saving, Afghan women. I look first at the dangers of reifying culture, apparent in the tendencies to plaster neat cultural icons like the Muslim woman over messy historical and political dynamics. Then, calling attention to the resonances of contemporary discourses on equality, freedom, and rights with earlier colonial and missionary rhetoric on Muslim women, I argue that we need to develop, instead, a serious appreciation of differences among women in the world—as products of different histories, expressions of different circumstances, and manifestations of differently structured desires. Further, I argue that rather than seeking to "save" others (with the superiority it implies and the violences it would entail) we might better think in terms of (1) working with them in situations that we recognize as always subject to historical transformation and (2) considering our own larger responsibilities to address the forms of global injustice that are powerful shapers of the worlds in which they find themselves. I develop many of these arguments about the limits of "cultural relativism" through a consideration of the burqa and the many meanings of veiling in the Muslim world. [Keywords: cultural relativism, Muslim women, Afghanistan war, freedom, global injustice, colonialism]     

Gendering ethno-nationalist conflict in Northern Ireland: A comparative analysis of nationalist women's political protests

This article examines and develops a comparison of the Holy Cross School conflict and the campaign by Robert McCartney's sisters and partner to bring those responsible for his murder to justice in Northern Ireland. Both events involved women who identify with the Irish nationalist community in public protest. The article employs a feminist theoretical framework to investigate the ethno-gender dynamics of these particular manifestations of women's political protest. By engaging in a comparative analysis of both protests, the article exposes how these specific expressions of women's political agency and the political discourses and images that they stimulated were influenced by, reflected and disturbed notions about the role of women in nationalist societies.     

Night life in southern urban Mali: being a Muslim maquisard in Bougouni

Alcohol has been part of local culture in southwest Mali since precolonial times. In the last century, when Islam spread into the region, it became a ‘haram’ (forbidden) substance; therefore its consumption moved to the margins of society. Based on an ethnography of night life in discreet bars called ‘maquis’ where power, wealth, and alcohol become juxtaposed during the night in the small town of Bougouni, this article explores how Muslims handle their participation in forbidden activities from within a local Muslim community. Analysing the social significance of the darkness of the night in relation to a public Islam based on sight, it illustrates how forbidden activities are handled through strategies of diurnal conformity and nocturnal discretion in urban Mali. Exploring the fact that a Muslim can at the same time be known as a respectable member of the local community and a suspected drinker during the night, this analysis aims to demonstrate that the interplay between display and secrecy is an important component of morality in urban Mali, while the wealth and power of m?g?baw (big men) often work as veils that cover their forbidden activities. Besides studying the ways Muslims strive to be pious, this article finally stresses the need to explore also the field of haram as an integral part of a Muslim life so as to develop a humanly wider and more complete understanding of Islam's relationship to contemporary Muslim societies.     

Muslim community organizations – sites of active citizenship or self-segregation?

Ethno-religious community organizations in Western countries have often been described as being disconnected from mainstream society, and Muslim community groups have been a special focus of such critique. This article offers a counter-narrative to these widespread allegations. It draws on a synthesis of emerging research on the citizenship-enhancing effects of mosque involvement and on an explorative study involving thirty in-depth interviews with civically active Muslims in Australia and Germany. The article examines the potential of Muslim community organizations to mobilize their member into performing their citizenship through civic and political participation. It offers empirical evidence that many Muslim community organizations, rather than promoting social segregation, act as accessible entry point for Muslims’ civic participation, facilitate cross-community engagement and provide gateways to political involvement. These civic potentials of Muslim community organization have remained underestimated in the public and political discourse on cohesive societies and healthy democracies.     

Uncultivated Foods in Southern Veracruz,Mexico: Establishing the Links between Ecosystem Health,Food Availability,and Human Nutrition

Uncultivated foods have received little attention in the scientific literature and nutrition programs of Mexico because they are usually seen as complementary to agricultural activities, i.e., corn planting and harvesting. Using an ecosystem approach to human health, this article examines the availability, nutritional contribution, and consumption patterns by gender and age of such foods in Ixhuapan and Ocozotepec, two native communities of southern Veracruz, Mexico. The research shows important differences between both communities. Ixhuapan has a more uniform environment and its people have opted for commercial activities and land parceling. Land use changes have led to a decrease in the number of people engaged in subsistence agriculture, environmental degradation, lower corn yields, and the loss of traditional, uncultivated foods. These changes have had a negative impact on the nutritional status of Ixhuapan children and adults, particularly women. Within each community, however, there are also important differences in terms of access to resources based on gender and age. Men catch game and large fish while women catch shrimp. Men gather seasonal plants in the forest while women gather wild weeds in the cornfields and spices in their backyards. Boys, more often than girls, obtain fruits from trees located in their backyard or the town’s public spaces. The article shows that women’s food resources are frequently consumed and constitute good sources of micronutrients.     

‘THEY SAY ISLAM HAS A SOLUTION FOR EVERYTHING,SO WHY ARE THERE NO GUIDELINES FOR THIS?’ ETHICAL DILEMMAS ASSOCIATED WITH THE BIRTHS AND DEATHS OF INFANTS WITH FATAL ABNORMALITIES FROM A SMALL SAMPLE OF PAKISTANI MUSLIM COUPLES IN BRITAIN

This paper presents ethical dilemmas concerning the termination of pregnancy, the management of childbirth, and the withdrawal of life-support from infants in special care, for a small sample of British Pakistani Muslim parents of babies diagnosed with fatal abnormalities. Case studies illustrating these dilemmas are taken from a qualitative study of 66 families of Pakistani origin referred to a genetics clinic in Southern England. The paper shows how parents negotiated between the authoritative knowledge of their doctors, religious experts, and senior family members in response to the ethical dilemmas they faced. There was little knowledge or open discussion of the view that Islam permits the termination of pregnancy for serious or fatal abnormality within 120 days and there was considerable disquiet over the idea of ending a pregnancy. For some parents, whether their newborn baby would draw breath was a main worry, with implications for the baby's Muslim identity and for the recognition of loss the parents would receive from family and community. This concern sometimes conflicted with doctors' concerns to minimize risk to future pregnancies by not performing a Caesarean delivery if a baby is sure to die. The paper also identifies parents' concerns and feelings of wrong-doing regarding the withdrawal of artificial life-support from infants with multiple abnormalities. The conclusion considers some of the implications of these observations for the counselling and support of Muslim parents following the pre- or neo-natal diagnosis of fatal abnormalities in their children.