Believing Women: Harari and Palestinian Women at Home and in the Canadian Diaspora

Gibb, Camilla; Rothenberg, Celia E.

doi:10.1080/713680360

Cited by 12 publications

(7 citation statements)

References 8 publications

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“…Third, religious institutions create a refuge from discrimination within the broader society. This refuge also provides a place for cultural reproduction among the next generation (Dolan 1972; Gibb and Rothenberg 2000; Min 1992; Tilikainen 2003; Warner 1998).…”

Section: The Increase Versus Decrease Debatementioning

confidence: 99%

“…A spouse, and more importantly a child in the home, results in active attempts by immigrants to foster cultural and religious reproduction within the family. Many immigrant families use religion as the medium to transfer particular moral values to their children (Gibb and Rothenberg 2000; Killian 2001; Kurien 2002; Tilikainen 2003). For these reasons, it is at this stage of an immigrant's life course that the family's religious participation will increase (Saran 1985; Williams 1988).…”

Section: The Increase Versus Decrease Debatementioning

confidence: 99%

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Increase or Decrease? The Impact of the International Migratory Event on Immigrant Religious Participation

Connor

2008

Scientific Study of Religion

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Immigrant religiosity has recently become a hot topic both in academia and in the public arena. For years, a debate has existed as to whether there is an increase or decrease of immigrant religious participation surrounding the migratory event. Some argue that the act of migration spurs an increase in immigrant religious participation, while others contend that migration is a disruptive event and decreases immigrant religious participation. In addition to contextual factors, a number of micro-level factors may explain this change in religious participation: sex, family composition, religious affiliation, and employment status. This article uses longitudinal data from Quebec, Canada surveying nearly 1,000 immigrants during the 1990s. Results indicate that immigrant religious participation decreases substantially as compared to the average level of religious participation among the same immigrants prior to their migration. Besides religious affiliation, most of the micro-level factors hypothesized to explain this change in religious participation prove statistically insignificant. The lack of significant results for micro-level factors points to environmental factors that may be at work.With recent attention in the press given to immigrants and their religious involvement, the intersection of religion and immigration has become an important topic to the public and academia alike (Dickey 2005;Heinrich 2007;Hirschman 2004;Redmand 2003;Wuthnow 2003). This has resulted in a sharp increase of dissertations, monographs, and articles surrounding the topic of immigrant religiosity. Both quantitative and qualitative studies have focused on, or at the very least allude to, the increase or decrease of immigrant religious participation surrounding the migratory event and ensuing resettlement (Alanezi 2005;Ebaugh and Chafetz 2002; van Tubergen 2006;Warner 1998). When studying immigrant religious adaptation, obvious questions emerge: Does immigrant religious participation increase or decrease upon entry into the new society? Does this apparent change in religious participation vary among certain demographic groups of immigrants? What influence does the immigrant's religious affiliation have in altering an immigrant's religious participation over time? The answers to these questions are not only of interest to academics, but also of concern to policymakers and immigrant service providers as well.Within the literature, there is a theoretical debate as to how immigrants religiously adapt in the new society. The differing viewpoints are based on a variety of studies and theoretical propositions. On the one hand, some scholars hold that the act of migration is a "theologizing" experience (Smith 1978) that actually increases the immigrant's spiritual consciousness and consequently religious participation (Hagan and Ebaugh 2003;Warner 1998). It is reasoned that immigrants become more reliant on the supernatural during the unstable months of the migratory event and resettlement. Of course, it is always difficult to know the direction of...

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Section: The Increase Versus Decrease Debatementioning

confidence: 99%

Section: The Increase Versus Decrease Debatementioning

confidence: 99%

Increase or Decrease? The Impact of the International Migratory Event on Immigrant Religious Participation

Connor

2008

Scientific Study of Religion

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“…Somali mothers would also instruct their daughters to wear the veil to protect them in an 'immoral and sinful' western society. In Gibb and Rothenberg's (2000) study, the wearing of the hijab for Harari immigrant women in Toronto was a manifestation of a move towards a standardised, global Islam, given that in Harar virtually no one wore the hijab. The hijab allowed these women to negotiate Muslim space in a non-sex-segregated environment; it was also a statement of their identification with, and participation in, the wider Islamic community.…”

Section: Traditionalist and Feminist Interpretations Of The Hijab In mentioning

confidence: 99%

Meanings of modesty and thehijabamongst Muslim women in Glasgow, Scotland

Siraj

2011

Gender, Place & Culture

110

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Based on interviews with 30 Muslim women in Glasgow, Scotland, the study explores the meanings that the women attach to modesty and the hijab. Fifteen of the 30 participants wear the hijab. The article begins with an overview of the debate between traditional Muslim scholars and Muslim feminists about whether the hijab is an Islamic obligation. It illuminates the significance of space, as veiling practices are deeply enmeshed and embedded in the spatial practices shaped by the local Scottish context. The findings and analysis reveal differences as well as similarities between wearers and non-wearers of the hijab. While the former regard the hijab as an embodiment of modesty, virtue and respect, the latter consider it an unnecessary piece of clothing. However, despite their contrasting views on veiling, both groups of participants hold remarkably similar views on the importance of female modesty.

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“…Over the past three decades there has been a steady growth of academic interest in these diasporic and transnational relationships. Led by Sayigh’s (1977, 1978) work with refugees in Lebanon and Pamela Ann Smith’s (1984, 1986) more general efforts to grasp the locations, communities, and social and economic lives of dispersed Palestinians, this ‘outside‐in’ approach has seen research emerge on Palestinians living in particular regions such as the Arab World and Europe (Brand 1988; Hammer 2005; Hanafi 2005; Shiblak 2005), or specific cities, notably Berlin, Toronto, Sydney and Athens (Abdulrahim 1996; Cox and Connell 2003; Gibb and Rothenberg 2000; Mavroudi 2007). The breadth of this work is too vast to encompass here, but I would like to highlight some key strands that connect with the other geographies of Palestine‐Israel I have been discussing, specifically around issues of im/mobility, practices of identity and the production of space.…”

Section: Diasporic Geographiesmentioning

confidence: 99%

Geographies of Palestine-Israel

Long

2011

Geography Compass

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This paper explores the multiple, entangled geographies of Palestine‐Israel. It traces a range ways in which broadly geopolitical ideas have been brought to bear on the Middle East over the past several decades and the implications of this work for our understanding of this part of the world. Specifically, the paper engages with the imaginative geographies through which Palestine‐Israel has been constructed, the geopolitical and biopolitical machinations of Israeli occupation, as well as narratives and practices of identity. The argument is that territory, sovereignty and security are bound up with bodies, mobility and identity, and that geo‐ and biopolitics need to be thought together in order to access the operations of power at multiple scales that compose and exceed the state, and in order to understand the materiality of everyday life within and beyond the context of politics.

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Believing Women: Harari and Palestinian Women at Home and in the Canadian Diaspora

Cited by 12 publications

References 8 publications

Increase or Decrease? The Impact of the International Migratory Event on Immigrant Religious Participation

Increase or Decrease? The Impact of the International Migratory Event on Immigrant Religious Participation

Meanings of modesty and thehijabamongst Muslim women in Glasgow, Scotland

Geographies of Palestine-Israel

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