242 research outputs found
Muslim Girl magazine article Girl Scout Glory
No full textTen color images of Muslim Girl magazine article Girl Scout Glory by A.Z. Khan; March/April 2007, p. 19 - 27. Shazia Faizi was the troop leader for Muslim Girl Scout Troop 496 and connected to the magazine. Shazia is the Director for Al Mustafa. Girls Scout troop L to R: Asama Hassan, Zenab Nawaz, Aisha Hassan, Laela Omar, Safia Hassan, and Hanna Omar.
Veiled experiences: Rewriting women's identities and experiences in contemporary Muslim fiction in English
Full text linkIn dominant contemporary Western representations, including various media texts, popular fiction and life-narratives, both the Islamic faith in general and Muslim women in particular are often vilified and stereotyped. In many such representations Islam is introduced as a backward and violent religion, and Muslim women are represented as either its victims or its fortunate survivors. This trend in the representations of Islam and Muslim women has been markedly intensified following the terrorist attacks of 9/11 2001.
This thesis takes a postpositivist realist approach to reading selected contemporary women’s fiction, written in English, and foregrounding the lives and religious identities of Muslim women who are neither victims nor escapees of Islam but willingly committed to their faith. Texts include The Translator (1999) and Minaret (2005) by Leila Aboulela, Does my head look big in this? (2005) by Randa Abdel-Fattah, Sweetness in the belly (2005) by Camilla Gibb and The girl in the tangerine scarf (2006) by Mohja Kahf. Attempting to explain how these fictional texts can be read as variously writing back to the often monolithic representations of Islam and Muslim women characteristic of mainstream Western texts (such as those depicted in popular life narratives), the thesis draws attention to the ways in which particular narrative techniques highlight the complexities of Muslim women’s religious identities and experiences. Since the novels depict the lives of Muslim female characters in the West, this study is especially concerned with the exploration of the tensions and contradictions of women’s Muslim identities in Western countries, and addresses Western people’s interests and prejudices in their encounter with Muslim women. Finally, given that various aspects to Muslim women's identities and experiences are typically elided in dominant representations, it is argued that a disruption of the stereotypes of Muslim women signals the potential for the compatibility of Muslim women's distinct identities with Western values
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
Islam and Muslim Identities in Four Contemporary British Novels
No full textThe aim of the dissertation is to explore how Islam is depicted and Muslim identities are constructed in four representative works of contemporary British fiction: Hanif Kureishi’s The Black Album, Monica Ali’s Brick Lane, Fadia Faqir’s My Name is Salma, and Leila Aboulela’s Minaret. Salman Rushdie’s The Satanic Verses is also discussed in terms of its crucial role in fostering what some Muslims might consider polemical and stereotypical positions in writing about Islam. The term ‘Islamic postcolonialism’ provides the theoretical underpinning to the thesis. Islamic postcolonialism is a theoretical perspective that combines two components which have up until now existed in a state of tension. As a secular theory, postcolonialism has notably failed to account for Muslim priorities; it has, for instance, had severe problems critiquing the anti-Islam polemics of The Satanic Verses, as is evidenced by Edward Said’s support for Rushdie, in spite of his criticism of the stereotypical representation of Islam and Muslims in the West. Islamic postcolonialism applies the anti-colonial resistant methodology of postcolonialism from a Muslim perspective, exploring the continuance of colonial discourse in part of the contemporary western writing about Islam and Muslims.
Applying Islamic postcolonialism to the novels in question, the thesis tests the following questions: 1. How are Islam and Muslims depicted in the novels discussed? 2. Is the depiction of Islam similar to, and if so in what ways, its depiction in the literature of the colonial period? 3. Is there a connection between the writer’s personal
2
religious commitment and the image of Islam and Muslims he/she inscribes in the novel? The four novels are then classified according to three categories: Hanif Kureishi’s The Black Album and Monica Ali’s Brick Lane depict Islam and Muslims stereotypically, from a partially colonial perspective. Secondly, Fadia Faqir’s My Name is Salma adopts a mixed colonial and postcolonial depiction of Islam and Muslims. While it depicts the centrality of Islam in a Muslim society (Hima, Jordan) stereotypically, the novel appears more sympathetic in imaging Islam in England under the conditions of the personal and the marginal. Thirdly, Leila Aboulela’s novel Minaret is the one text that complies with an Islamic postcolonial perspective. The failure of secularism and re-emergence of Islam in the Arab world is, Waïl Hassan contends, the background to the achievement of Aboulela’s fiction. Her image of Islam and Muslims is unique in British fiction as it provides a new depiction of these categories from the standpoint of a more authentic Muslim voice. Minaret, it is argued, is an Islamic postcolonial novel both because it celebrates Islam, and because Najwa adopts Islam as her first identity in metropolitan London, which once represented the colonial centre from which her native Sudan was colonised
The Challenges and Opportunities of Implementing an Islam-Based Education System in Canada’s Multicultural Society: The Case of the British Columbia Muslim School
Full text linkAbstract
This dissertation explores how the British Columbia Muslim School (BCMS) re-sponds to the tension between preserving and promoting an Islamic worldview and values and the challenge to correspond to the norms and values of the dominant soci-ety in the context of Canada’s multicultural society.
The dissertation further focuses on how the school teaches students the principles of Islam to strengthen their faith and identity while providing a safe environment in which to practice their faith and adopt an Islamic way of life. It also discusses the challenges faced by students and teachers of the BCMS in practicing Islam in public. In addition, the dissertation analyses perspectives on developing multicultural com-petence; how the BCMS deals with the issue of isolation, and the compatibility of an Islamic education with Canada’s multicultural system.
This dissertation argues for the development of a more open and inclusive Islamic education curriculum for the BCMS as an alternative to the present exclusive cur-riculum that, as Ramadan (2004) observes, emphasises the differences between Islam and the mainstream society. If there is a hope of creating better integrated students, the Islamic education curriculum should find a balance between preserving students’ beliefs and Islamic identity, and enhancing their multicultural competence. To this end, the Islamic education program should expand the concept of respect to in-clude non-Muslims’ beliefs and cultures, and define good Islamic practices to include good citizenship in the multicultural context.
In return, this dissertation argues, Canada’s public schools, government agencies, and media outlets should develop policies aimed at challenging Islamophobia and present Islam from a perspective of peace and social justice, and not from the nega-tive images which present Islam as a religion based on extremism (Zine, 2004). Finally, the dissertation offers some recommendations for finding a balance between preserving students’ faith and identity, and enhancing their multicultural competence
Reflection of a girl'sworld in the magazine Bravo Girl!
No full textThe main aim of the graduation thesis "Reflection of a girl's world in the magazine Bravo Girl!" using Critical Discourse Analysis is to identify ideology hidden in the texts of the mentioned magazine and to analyze all forms of the ideology "us" against "them". The theoretical part focuses on the significant concepts related to a text and its analysis and simultaneously deals with social and psychological aspects of gender socialization process. Special attention is paid to topics such as family, school, friends, new technologies and media. The author finds them to be a dominant source of influence in the life of teenage girls. The analytical part presents a girl's world from the Bravo Girl! point of view and inspects the language used by girls and the magazine. It attempts to estimate to which extent the magazine through language reflects values, attitudes and priorities of teenage girls and what is the role of the magazine in this. The qualitative method of semiology analysis is applied on press advertising. Keywords Magazine, ideology, language, teenage girls, stereotypes, beauty myt
Reflection of a girl'sworld in the magazine Bravo Girl!
Full text linkThe main aim of the graduation thesis "Reflection of a girl's world in the magazine Bravo Girl!" using Critical Discourse Analysis is to identify ideology hidden in the texts of the mentioned magazine and to analyze all forms of the ideology "us" against "them". The theoretical part focuses on the significant concepts related to a text and its analysis and simultaneously deals with social and psychological aspects of gender socialization process. Special attention is paid to topics such as family, school, friends, new technologies and media. The author finds them to be a dominant source of influence in the life of teenage girls. The analytical part presents a girl's world from the Bravo Girl! point of view and inspects the language used by girls and the magazine. It attempts to estimate to which extent the magazine through language reflects values, attitudes and priorities of teenage girls and what is the role of the magazine in this. The qualitative method of semiology analysis is applied on press advertising. Keywords Magazine, ideology, language, teenage girls, stereotypes, beauty myt
Cult of surface: analysis of girl magazine Top divky from the perspective of the beauty myth
No full textThe thesis deals with the beauty myth and its presentation in Top dívky girl magazine. It focuses on revealing mechanisms used by the magazine to attract girls' attention, and their gender consequences. Observing both analogical and contrasting traits of presenting the beauty myth to girls and women is an important part of the thesis. In its theoretical part, the author begins by presenting the ongoing discussion on the beauty myth led by Naomi Wolf (2000), the feminist theorist. The basic theoretical framework for this thesis is Wolf's proposition of the "female" beauty myth, which subsequently helps the author to examine the "girlish" beauty myth. In her research, the author uses open, axial and selective coding. By determining the central category of Cult of surface, the thesis unveils the essential message of the beauty myth in Top dívky. The surface is the main aspect not only of girls' appearance, but also of their relationships and interests. The functioning of the cult of surface is enabled by the discourse of easiness and the accessibility of beautification, which the thesis considers as a very important aspect of the beauty myth in the girl magazine. Basic propositions on the female beauty myth apply to girls as well, however, there are certain nuances to consider, which the author also..
Sectarian influences within Islam in Britain with special reference to community
Full text linkAlthough much is heard from the Media of the Muslim `community' in Britain, the latter is in fact far from presenting a united front. There are divisions between
generations and ethnic origins, and a diversity of religious practice and doctrine. There are many different religious groups at work that originate from the subcontinent, and reflect this wide range. Organisations like Young Muslims UK, Tabligh-i Jamaat, and schools of thought represented by the Deobandis and Barehvis,
to name but four, play a vital role in the life of many Muslims. They both link them back to their roots in the subcontinent and influence the direction that Islam will take in Britain.
The Muslim population in Britain is approaching two million. It is involved in a process of redefining itself as a minority in an alien culture. For the older generation
the conflict has been cultural, their own ethnicity being under seige from the values of the receiving culture. Islam becomes an important ally of ethnic identity. For many
Muslims born in Britain, however, the process is more complex. Their parents' values can seem as strange, or even stranger, than the values of the receiving culture. For
this increasing percentage of the population, their religion can offer an identity. Stimulated by Islam's global revival and the West's reaction to it, some Muslims are attempting to discover a faith stripped of cultural accretions which are considered to be unlslamic. In the process they hope to find the universal Islam which can be practised in any environment. They feel that this is the key to establishing a successful British Islamic community.
The ideal of ammah has always been central in Islam, but now becomes an important concept in the development of Islam in Britain. There are several questions to
be considered: To what degree does an unmrah exist? What is its form? How is it likely to change? What effect will it have on the development of Muslims seeking a more localised identity in Britain? Within this context, what will be the effect of the various organisations and schools of thought at work amongst Muslims? To what degree will they shape the development of Islam in Britain? Are they free from
'cultural accretion' or are they firmly rooted in idiosyncratic local expressions of the faith? Will Islam in Britain be moderate, or strongly revivalist in nature under their influence? Are they unifying or divisive forces? Can they hope to resolve traditional differences and work together in the new environment of Britain?
In spite of the increasing interest in the Muslim presence in Britain, very few
major works have looked at the influence of these various groups in the context of these questions. I know for myself that I could have used this kind of study when working for my M. A. in Religious Studies, and I know of many students in the same position. I feel that this study will therefore contribute not only to the study of Islam but also to the study of the various minority faiths found in Britain
- …
