The making and representation of Muslim identity in Britain: conversations with British Muslim ‘elites’

The common nomenclature of ethnicity, race and colour has been found wanting in theorizing and dealing with the Muslim presence in Britain. This study of 24 prominent British Muslims – including political, policy and academic/intellectual ‘elite’ – explores the making and representation of Muslim identity in Britain. We explore this through three considerations: Muslimness as a ‘master status’; leadership and representation in relation to British Muslims; and the public performance of Muslimness during ‘key moments’.     

'Representing' British Muslims: the strategic dimension to identity construction

This article explores how Muslim identity is constructed in different ways by two groups of political activists in Britain. At the heart of our investigation is an interest in how these different definitions of Muslim identity are organized to promote different forms of political action. We pay particular attention to how these groups employ the same Islamic concept, da'wah (the injunction to invite people to Islam), and show that it only gains meaning when invoked and deployed in the context of practical argumentation. That is, the meaning of such concepts is not a fixed given but highly contingent upon the contrasting strategic concerns of those claiming to represent the community. While these points have a general applicability, they are particularly important in the analysis of Muslim political activity. For too long, the ahistorical essentialist assumptions of 'Orientalism' have obscured the fundamentally contested and strategically constructed nature of Muslim identity.     

Religious visibility: perceptions and experiences of residents in two Muslim concentration suburbs in Melbourne,Australia

In recent decades, and especially after the 9/11/2001 terrorist attack on US, an antipathy towards and fear of Muslim minorities in Western countries have increased, forming part of the current widespread anti-immigration sentiment. In this context, the ‘religiously visible’ Muslims are the most obvious target of negative perceptions, discrimination and other manifestations of ‘Islamophobia’. This paper uses quantitative and qualitative data on religious visibility collected through a survey and in-depth interviews in two suburbs with residential concentrations of Muslims in Melbourne, Australia. The two localities, ‘Broadburb’ and ‘Greenburb’, have similar proportions of Muslim residents (about 1/3) but the levels of religious visibility differ. The paper discusses perceptions and experiences of being religiously visible in a secular society, and particularly being a ‘visible Muslim’. We also discuss perceptions of Muslim visibility by others – non-visible Muslims and non-Muslims – who share neighbourhoods with the visible Muslim minority.     

Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict

In the wake of the events of September 11, Muslim-American youth found that the multiple cultures within which they live were suddenly and alarmingly in conflict. The developmental consequences of living in a world fractured by religious and ethnic terror have yet to be determined for Muslim youth in the United States. This exploratory, mixed-method study begins to examine how Muslim youth negotiate their identities in these challenging times. Documented in the surveys, narrated in the interviews, and drawn into their identity maps, Muslim-American youth (n = 70) ages 12 to 18, vividly portrayed their interior lives as a dialectic labor of psychological reconciliation – piecing together what we call hyphenated selves. The results show that Muslim youth experience discrimination, sometimes to an extreme degree. We observed diversity in how youth deal with the challenges of growing up Muslim in post 9/11 US, ranging from “telling nobody” to policing each other within the Muslim community. In addition we found that males and females negotiate their Muslim and American identities in different ways.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

‘This is a gathering of lovers’: Islamic self-help and affective pedagogies in contemporary Singapore

In Singapore, the proliferation of Islamic classes drawing from self-help rhetoric, popular culture, the Qur'an, and Hadith allude to the increased appeal of affective pedagogies to Muslim youth. Taught by Singaporean Al-Azhar University graduates, the classes predominantly attracted university-educated, minoritized Malay Muslim women. Through the use of affective pedagogies, the teachers reframed Islamic piety to foreground three forms of love: self, divine, and romantic. Extending scholarship on racialized affect, this article interrogates the ways in which the teachers’ affective pedagogies mediated young women's anxieties within a neoliberalizing context, and the latter's negotiations of their newly acquired religious knowledge as they contended with quotidian precarities. While anthropology's foregrounding of lived materialities complicates some of the theoretical presuppositions of affect theory, the latter expands our understanding of piety projects as not merely concerned with ethical self-discipline, but entangled with broader racialization processes – especially for minoritized subjects whose capacity to transform becomes constitutive of a will to improve. By placing anthropological theory on Islamic piety in a dialogical tension with affect theory, I highlight the forms of affective religious sentiments that circulate through difference and negation, and are integral to particular sites of minoritized Muslim subject formation.     

A veil (hijab) as a public symbol of a Muslim woman modern identity

In this article the author explains the social role of Muslim woman in a postmodern society through a public symbol of her identity--the veil. The article's thesis is that the Muslim women's manifestation of their Islamic denomination through veiling and wearing appropriate clothes (in the case of men through growing beards and wearing clothes considered appropriate for them) signifies an expression of a new, Islamic shaped identity. This is a postmodern identity based on modernity rather than a fundamental reaction to modernity. The veil, a public symbol of Muslim identity, is often given a different meaning by its observers than the person actually wearing it. Therefore, the intention of this article is to analyze the elements of a particular, postmodern identity that a Muslim woman's veil, as a public symbol, represents.     

Transgressing community: the case of Muslims in a twenty-first-century British city

Abstract

This paper draws on ethnographic research carried out in Birmingham, UK – a city significant for its sizeable Muslim population and its iconic role in the history of minority ethnic settlement in Britain – to consider how associations of place and ethnicity work in different ways to inform ideas about ‘Muslim community’ in twenty-first-century Britain. The paper charts happenings around a local event in an area of majority Asian settlement and how representations of the area as a place of Muslim community were used to implicate it in the ‘war on terror’. The paper goes on to show how this sensibility is disrupted by Muslims themselves through alternative engagements with space and ethnicity. The paper argues that these offer a ground for making Muslim community in ways that actively engage with histories and patterns of ethnic settlement in the city rather than being determined by them.     

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.     

National standards: Reasserting the ecological restoration framework in uncertain times

National ecological restoration standards – produced in 2016 through the collaboration of 13 of Australia's leading ecological restoration organisations – are increasingly influencing practitioners. This paper elucidates two of the Key Principles that underpin standards to encourage highest and best efforts across all sectors and help resolve uncertainty about the role of restoration in a changing world.     

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.     

Global Violence and Indonesian Muslim Politics

The attacks of September 11, 2001, in the United States and the U.S.-led campaign in Afghanistan provoked fierce threats of violence in Indonesia, the world's largest majority-Muslim country. Western journalists portrayed these reactions as among the most destabilizing in the Muslim world. Less widely reported, however, was the intensification of a struggle between Muslim proponents of democracy and neof undamentalist conservatives, sparked by the same incidents. This article explores the varied reactions of Muslims to the violence of September 11 and its aftermath in light of this contest between rival Muslim groupings. It examines their competing visions of Islam and nation, as well as their supporting alliances in state and society. The example highlights the pluralism of Muslim politics and the special challenges of democratic transitions. Emphasizing the plurality and permeability of civilizations, the example also suggests that there is no "clash of civilizations" between Islam and the West but, rather, a more open process of globalization, localization, and exchange. [Keywords: Islam, Indonesia, violence, democratization, civilization]     

Opposing the veil in the name of liberalism: popular attitudes to liberalism and Muslim veiling in the Netherlands

Is popular antagonism towards Muslim veils in Europe rooted in an exclusionary ‘enlightenment liberalism’? By examining different conceptions of liberalism and readings of veiling in a Dutch survey from 2014, we present the first study that investigates this question empirically. We thus bring together two hitherto largely unconnected literatures. The first is the work on immigration and ethnicity, which has shown the centrality of enlightenment liberalism in anti-Muslim media and policy discourses. The second is the literature on anti-Muslim attitudes in public opinion, which explains support for veil bans as the result of perceiving veils as threatening the respondent's own, supposedly liberal, values – but has failed to distinguish between different conceptions of liberalism and thus reached inconclusive results. This, we show, can be remedied by distinguishing between ‘enlightenment liberals’, who hold negative attitudes, and ‘reformation liberals’, who hold positive attitudes towards Muslim veils.     

Emancipating ethics: an autonomist reading of Islamic forms of life in Russia

This article advances a framework aimed at capturing the political life of ethical intensity by putting autonomist theory in resonance with ethnographic material pertaining to quietist Muslim milieus in post-Soviet Russia. The emancipatory and prefigurative potential of collective projects of self-legislation – in this case, ‘halal living’ – are explored through the notions of ethical form of life and Rule/Law. It will be argued that autonomist theory (a) is helpful in conceptualizing the friction between ethical projects (however quietist) and dominant moral/political orders; (b) has the potential to broaden anthropological conversations on virtue beyond existing fault lines (notably between what I call ‘traditionist’ and ‘liberal’ theoretical families) as well as conceptual silos (‘religion', ‘secularity’); and (c) can help us envision a radical, politically engaged anthropology of ethics.     

Applications and Enrolments at the Western Medical Schools: A Study of Medical Matriculants for 1964

All applicants and those who subsequently enrolled for the 1964-65 session in the Western medical schools were studied with the hope that it would encourage a national registration of applicants. Seven hundred and sixty-four applicants completed 865 applications for 288 places in four schools. Although the principal factor in selecting medical students in all Western schools is pre-medical performance, 49 “good-quality” (academically of good standing and under 30 years of age) resident applicants were not accepted in their own provincial school, and 49 places were filled with “poor-quality” students.The loss of good applicants to the Western medical schools and the 20% overlap of each school''s applicant pool with that of other schools suggests that objective standards of quality must be developed, and that a regular annual national assessment of applicants should be conducted by the Association of Canadian Medical Colleges.     

Becoming American by becoming Muslim: strategic assimilation among second-generation Muslim American parents

ABSTRACT

Strategic assimilation describes how individuals use boundary work to construct identities which allow them to selectively maintain ties to a minority community while assimilating into the mainstream. However, scholarship that accounts for the role that minority religious identity plays in these processes is warranted. The current study fills a theoretical and empirical niche by exploring boundary work among not only racial, but religious minorities in their processes of identity construction and assimilation. Based on two years of ethnographic fieldwork as well as 72 in-depth interviews with Muslim Americans in Metro-Detroit, I demonstrate how upper-middle-class suburban second-generation parents actively deconstructed class, racial, and ethnic boundaries to construct boundaries around religious identity and generational identity. In so doing, they consciously crafted a de-ethnicized interpretation of Islam and hence a Muslim American identity that they saw as integral in promoting upward assimilation for themselves and their third-generation children.     

Balancing agency,gender and race: how do Muslim female teenagers in Quebec negotiate the social meanings embedded in the hijab?

In the past decade, the hijab has increasingly come to be regarded in the West as an unambiguous symbol of female oppression. Such an orientalist framework rests upon a feminist rhetoric using gender equality as a vehicle for the racialization of Muslims. Correlatively, from the 1970s onwards, conservative Islamist movements have converted the hijab into a natural(ized) symbol of cultural resistance to Western imperialism. In this context, what room is left to Muslim women's agency in the production of the social meanings embedded in veil wearing? I explore this issue by presenting the findings of an interview-based research with veiled and non-veiled high school Muslim female teens in Montreal (Quebec). I show that, although these teenagers have much leeway to bypass and subvert the dominant framings of veil wearing, one should not overestimate their capacity to disrupt the dominant gendered religious framework through which this practice is socially construed.     

Racialized national identity construction in the ancestral homeland: Japanese American migrants in Japan

This article examines Japanese Americans in Japan to illuminate how ‘Japanese American’ – an ethnic minority identity in the US – is reconstructed in Japan as a racialized national identity. Based on fifty interviews with American citizens of Japanese ancestry conducted between 2004 and 2007, I demonstrate how interactions with Japanese in Japan shape Japanese Americans’ racial and national understandings of themselves. After laying out a theoretical framework for understanding the shifting intersection of race, ethnicity, and nationality, I explore the interactive process of racial categorization and ethnic identity assertion for Japanese American transnationals in Japan. This process leads to what I call racialized national identities – the intersection of racial and national identities in an international context – and suggests that US racial minority identities are constructed not only within the US, but abroad as well.     

EXISTENCE: WHO NEEDS IT? THE NON‐IDENTITY PROBLEM AND MERELY POSSIBLE PEOPLE

In formulating procreative principles, it makes sense to begin by thinking about whose interests ought to matter to us. Obviously, we care about those who exist. Less obviously, but still uncontroversially, we care about those who will exist. Ought we to care about those who might possibly, but will not actually, exist? Recently, unusual positions have been taken regarding merely possible people and the non‐identity problem. David Velleman argues that what might have happened to you – an existent person – often doesn't merit moral consideration since the alternative person one would have been had what might have happened actually happened is a merely possible person about whom one has no reason to care. He argues that his way of thinking can eliminate the non‐identity problem. Caspar Hare argues that merely possible people have interests and are morally relevant. He argues that we can solve the non‐identity problem by rejecting the view that merely possible people are morally irrelevant. Both Hare and Velleman argue that focusing on one's de dicto rather than on one's de re children can help us avoid the non‐identity problem. I analyze the role that merely possible, nonexistent hypothetical entities ought to play in our moral reasoning, especially with regard to procreation. I refute both Velleman's and Hare's views and demonstrate the difficulties we encounter when we try to apply their views to common non‐identity cases. I conclude with the common‐sense view regarding who matters, morally: only those who do, did, or will exist.     

Wearing the veil: hijab,Islam and job qualifications as determinants of social attitudes towards immigrant women in Norway

Immigrant women are a particularly vulnerable part of the immigrant population. In this paper we analyse negative attitudes towards immigrant women in Norway. We focus on immigrant women’s formal job qualifications, their religious background and wearing of hijab – the headscarf sometimes used by Muslim women. Using survey-embedded experiments we are able to analyse the net effects on attitudes of job qualifications, Islamic religious background and the hijab. The results show that native population frequently has more negative views of Muslim women who wear a hijab. The negative effects of a hijab do not seem to be strongly reduced if a woman wearing it has higher education. With a single exception, the results also show that Muslim background in itself (i.e. without the hijab) does not have any strong effect on attitudes of the native population towards immigrant women.