exploring muslim identities in europe & north america

Courtesy of Washington Post A cartoon that appeared recently in the Washington Post reminded me of a topic I have often discussed in classes and have written about in my book Islam in Europe , notably the construction of the Muslim woman as "subaltern". The cartoon powerfully points out the aporia of the woman over whose body two men, representing ‘Islamic traditionalism’ and ‘European secularism’ respectively are challenging each other. Gayatri Spivak has pointed out this aporia in her discussion of widow self-immolation in colonial India: "The relationship between the imperialist subject and the subject of imperialism is at least ambiguous. The Hindu widow ascends the pyre of the dead husband and immolates herself upon it. This is widow sacrifice… The abolition of this rite by the British has been generally understood as a case of "White men saving brown women from brown men." White women-from the nineteenth-century British Missionary Registers to M

The debate about the face veil is not a novel one. Muslim notions of modesty, have often been subverted and colonized by patriarchal practices seeking to restrict women's autonomy. As such, the veil issue has mobilized social forces inspired by liberalism and Western feminism and generated valuable criticisms of patriarchy in Muslim communities. On the other hand, Muslim women in Europe (but also in parts of the Middle East, North Africa and Asia where secularist forces have been able to inform or determine state policy) who choose or are forced to cover their bodies and faces are often subjected to state regulation and disciplining. Focusing on Europe, it is undeniable that the 'out of place' look of veiled women in public spaces all over the continent has provided fertile ground for the transformation of the veil issue into a potent mobilizing symbol for xenophobic, right-wing forces only too happy to jump into the bandwagon of the secular, liberal and feminist oppositio

Although not directly related to the theme of this weblog I felt it was important to dedicate a note to the Words of Women from the Egyptian Revolution project which  sheds light on, and documents the participation of women in the Egyptian revolution. Although the Egyptian middle class is over-represented in the women interviewed, the sheer diversity of outlooks, lifestyles and pathways to taking part in the protests and the movement that surrounds them reveals the complexity of the social dynamics in Egypt today. And, more importantly, the voices of the women interviewed are voices of determination, courage, steadfastness and resilience, yet, at the same time, they are voices of ordinary people, simple, devoid of bravado and pretense. This is a worthy project that explores the encounter of the mundane and the trivial with the heroic, that injects the experiences of ordinary women in a male-dominated collective memory. And although  the enunciators are women, their testimonies capt

Introduction: Back to the Drawing Board: Rethinking Multiculturalism Spyros A. Sofos   &   Roza Tsagarousianou pages 263-271 The Terror in Norway and the Multiculturalist Scapegoat Elisabeth Eide pages 273-284 European Muslim Audiences and the Negotiation of Belonging Roza Tsagarousianou pages 285-294 Ethno-Cultural Clusters and Russian Multicultural Cities: The Case of the South Russian Agglomeration Oxana Karnaukhova pages 295-305 ‘And People's Concerns Were Genuine: Why Didn't We Listen More?’: Nationalism, Multiculturalism and Recognition in Europe Umut Ozkirimli pages 307-321 excerpt from the introductory article Immigration and the Limits of Tolerance Current debates about immigration in Europe, in many ways are not that dissimilar to those of the 1980s as they still revolve around the question of whether (national) societies have the capacity to ‘absorb’ people with different cultures and values. This que

In the video below (in Greek with English subtitles), Anna Stamou, Public Relations at MEE (Greek Muslim Union), speaks at Tatiana Stefanidou's show "Αξίζει να το Ζείς", on Star Channel. The conversation revolves around  her decision to convert to Islam and, perhaps more importantly, her decision to wear the hijab. This was a very positive moment for Muslims in Greece, especially for those who have converted to Islam and face disapproval and marginalization. Stamou's presence in the programme went some way to challenge representations of Islam and Muslims as alien - she represented an example of both boundary crossing (converting to Islam) and challenging boundaries (as she did not fit to the stereotype of an "outsider", of someone who "did not quite belong").  Having said that, interestingly, the discussion was advertised as focusing on the " Greek woman who married to the President of the Muslims [Greek Muslim Union] and wore the

The debate about the face veil, and more generally the acceptability of other forms of female Muslim attire in the West, is not a novel one. Muslim notions of modesty, have often been subverted and colonized by patriarchal practices seeking to restrict women's autonomy. As such, the veil issue has mobilized social forces inspired by liberalism and feminism and generated valuable criticisms of patriarchy in Muslim communities. On the other hand, the 'out of place' look of veiled women in European public spaces has provided fertile ground for the transformation of the veil issue into a potent mobilizing symbol for xenophobic, right wing forces only too happy to jump into the bandwagon of the secular, liberal and feminist opposition to the veil and, often, to incorporate these discourses into their own arguments. In this way, for example, spokespersons of the conservative Spanish Partido Popular such as Alberto Fernandez, a Barcelona city councillor, shed crocodile tears about

Earlier yesterday members of the French parliament approved with 336 votes for and 1 against a controversial law banning the voile intégral (the burqa). The vote has not come as a surpise as it has been discussed and anticipated for several months. Although the reasons put forward in support of the ban consider the burqa a “prison for women” and a “sign of their submission to their husbands, brothers or fathers” and therefore identify Muslim women as the target of this law, the legislators crafted the law in such a way as to ban any face-covering material, to “forbid concealing one’s face in public.” On the surface, a gender blind piece of legislation whose authors claim no intention to discriminate against Islam, the law curiously contains elements that clearly negate the declarations of its sponsors. In a display of determined arrogance that totalitarian regimes would envy, the law stipulates that, alongside a fine of  €150, women who will be caught covering their faces will be re

I am reproducing here a press release from Amnesty International on the Barcelona ban. As promised, I will resume my discussion of the ban and its repercussion in my next post. Spanish politicians urged to reject bans on full-face veils  Spain is the third European country this year to consider the banning of full-face veils 29 June 2010 Amnesty International has called on law-makers in the Spanish region of Catalonia not to adopt a motion on Wednesday in favour of banning women from wearing the full-face veil in public buildings and spaces. "Any wide-ranging ban will violate the rights to freedom of expression and religion of those women who choose to wear a full-face veil as an expression of their identity or beliefs," said John Dalhuisen, Amnesty International's expert on discrimination in Europe. "Women should be free to choose what and what not to wear. This is their right under international human rights law. This right extends to forms of dress th

The whole affair started by a short, dry statement from the Barcelona municipal government issued on the 14 th of June which announced in no uncertain terms that the city of Barcelona was going “to forbid the use of the burqa, niqab and any other item which hinders personal identification in any of the city's public installations” (these include civic centres, libraries, markets and nurseries, to name but a few). We then learned that the city administration had gone to great lengths to ensure that all sensitivities were taken into account as the city's commission on immigration policy had discussed a legal opinion, as to the extent and the legality of such a ban. According to news reports revealing the extent and ambition of the vision behind the ban, Barcelona’s mayor and member of the Partit dels Socialistes del Catalunya (PSC), presiding over a coalition municipal administration with the Iniciativa per Catalunya Verds , (ICV), a Green Left party as it defines itself, “r