African American Muslim Women: An Invisible Group

Wyche, Karen Fraser

doi:10.1023/b:sers.0000046615.22900.b2

Cited by 13 publications

(12 citation statements)

References 20 publications

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“…Indeed, some African American women who converted to Islam found social support as afforded by their religious community to be helpful in mediating the discrimination they received from greater society (Byng, 1998). Wyche (2004), who also studied African American Muslim women, suggests that "[the] mosque becomes a source of pride, a refuge, and a means of social status in the community, especially when the psychological aspects that build self-esteem are not available in the . .…”

Section: Religious Support Among Muslim Women In the United Statesmentioning

confidence: 99%

The Multi-Faith Religious Support Scale: Validation with a Sample of Muslim Women

Bjorck

Maslim

2011

Journal of Muslim Mental Health

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The Religious Support Scale (RSS; Fiala, Bjorck, & Gorsuch, 2002) includes Christian terminology (e.g., church, congregation), limiting its generalizability. We modified the RSS and assessed the reliability and validity of our new Multi-Faith Religious Support Scale (MFRSS) with 539 Muslim women in the United States. The MFRSS replicated the RSS's three-factor structure and subscale reliabilities. The three subscales respectively assess perceived support from religious peers (fellow adherents), from religious leaders, and from Allah. Moreover, even after controlling for social support, support from religious leaders and from Allah were both related to more life satisfaction. Support from Allah was also associated with less depression. Religious support's value among Muslim women is discussed, and the generalizability of the MFRSS is addressed.

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Section: Religious Support Among Muslim Women In the United Statesmentioning

confidence: 99%

The Multi-Faith Religious Support Scale: Validation with a Sample of Muslim Women

Bjorck

Maslim

2011

Journal of Muslim Mental Health

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“…Sudan (2019), in a conceptual study focusing on an Islamic perspective towards stress, notes that religious individuals benefit from their faith; it can become a coping mechanism for stressful situations, which provides a sense of peace. Additionally, Wyche (2004) discusses how faith can be a buffer for stress. This can manifest through spirituality as well as through social support with other members of the faith group.…”

Section: Responding To and Coping With Exclusionmentioning

confidence: 99%

“…Using this example, Karim (2006) discusses how different positions of privilege exist within the Muslim community, with South Asian groups in a position of greater authority. Wyche (2004) describes how cultural stratification centred around race, ethnicity and social class within certain communities has disrupted the unity and shared identity of Muslims, thereby increasing the avenues of discrimination for BMW. Such is also the case in a UK context, as discussed earlier (see Phillips, 2015).…”

Section: The Hidden History Of Black Muslim Womenmentioning

confidence: 99%

Identifying a space for young Black Muslim women in contemporary Britain

Nurein

Iqbal

2021

Ethnicities

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Young Black Muslim Women (BMW) have complex, intersectional identities and exist at the margins of various identity groupings. Given this, members of the community can face societal relegation across, not only race and gender lines, but across religious ones, too. This paper explores the lived experiences of intragroup discrimination, identity and belonging in 11 young Black Muslim Women in the United Kingdom. In-depth, semi-structured interviews were conducted with participants and thematically analysed through the lens of intersectionality. The use of an intersectional framework facilitated an understanding of the manner in which the sample was multiply marginalised. Two key themes emerged from the interviews: firstly, around experiences of intragroup and intersectional discrimination and, secondly, around the challenges of responding to and coping with the negative effects of such discrimination. Participants discussed the cross-cutting nature through which they faced discrimination: from within the Black community; from within the Muslim community; and as a result of their gender. The non-exclusivity of these three identities result in constant encounters of discrimination along different dimensions to their personal identity. They also developed diverse means of coping with this marginalisation including drawing from religious beliefs and mobile identifications, i.e. performing different aspects of their identities in different contexts. The present study contributes to existing knowledge in its focus on an under-researched group and emphasises the negative effects of intragroup discrimination. The paper importantly highlights the diversity within the Black community and considers the (in)visibility of Black Muslim Women within society.

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“…In the United States, Black Americans make up the largest subgroup within the American Muslim community (Gallup, 2009); however, Muslims are most frequently imagined as being of Middle Eastern descent (Love, 2017; Said, 1997). Because of this, the experiences of Black Muslim women are often overlooked in media coverage of Muslims in the United States (Wyche, 2004). The selfies featuring Black Muslim women, or the art that was created featuring Black Muslims, was a pushback against this erasure.…”

Section: Centering Muslim Perspectivesmentioning

confidence: 99%

Making Space in Social Media: #MuslimWomensDay in Twitter

Pennington

2018

Journal of Communication Inquiry

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At the end of Women’s History Month 2017, social media sites were filled with posts using the hashtag #MuslimWomensDay. Muslim women have often been framed in media as either victims of a violent faith and its believers or enablers of that violence, rarely are they given the space to tell their own stories. The #MuslimWomensDay hashtag was designed to draw attention to the stories and experiences of Muslim women. This qualitative textual analysis of approximately 300 tweets explores how Twitter users deployed the #MuslimWomensDay hashtag in their posts in order to understand the story users told of what it means to be a Muslim woman as well as what narratives of Islam they had to fight against.

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African American Muslim Women: An Invisible Group

Cited by 13 publications

References 20 publications

The Multi-Faith Religious Support Scale: Validation with a Sample of Muslim Women

The Multi-Faith Religious Support Scale: Validation with a Sample of Muslim Women

Identifying a space for young Black Muslim women in contemporary Britain

Making Space in Social Media: #MuslimWomensDay in Twitter

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