Diaspora by Design

Abstract

Diaspora by Design: Muslim Immigrants in Canada and Beyond follows a series of postcolonial, post-9/11 books and studies that challenge "the common misperceptions of Muslim immigrants as a homogenous, religiously driven group, and identif[y] the tensions they experience within their host countries" (Inside cover). Merging socioeconomic data with qualitative analysis, Moghissi, Rahnema, and Goodman explain that the Muslim Diaspora is diverse in terms of urban-rural location, culture, religion, class and gender, and that it is impossible to outline standard experiences that would be common to all members in the Diaspora. Moghissi, Rahnema, and Goodman stress that integration is a two-way exchange that requires proactive assimilative actions by the immigrant as well as a readiness to remove social and economic barriers by the host society. As part of its mixed methodology, this book provides emotionally-laden accounts to supplement quantitative data that, together, help in the analysis of the dynamics of Muslim immigration to Western countries. The emotional undertones sway the reader towards the opinion that, for generations, Muslims in the West have experienced silencing, discrimination and social exclusion, causing them either to form diasporic communities disconnected from society or to lash out in protest against policies that hinder their integration into the larger society. This book begins by reviewing the theories and concepts surrounding the phrase "Muslim Diaspora". The authors discuss the diversity within the Muslim Diaspora and how Muslims in the West experience multi-dimensional identities consisting of their gender, religion, secularism, ethnicity, nationalism, and class, among other markers. Members of the Muslim Diaspora-who may or may not identify with Islam-are drawn to each other because of a shared sense of isolation from the host culture. By staying attached to their original cultures, diasporic Muslims gain a sense of belonging and feel that they are fighting against hegemony. The second chapter discusses the methodology and the sample studied. The methodology used is a comparative method within a systematic framework, where "instances were examined as parts of an integrated whole and in isolation" (17). The representative sample comes from snowball methods combined with quota sampling. The four communities studied in this book are Pakistani, Afghan, Iranian and Palestinian in origin. The study shows that despite high levels of

Afghan women perceptions of gender roles, possibilities and barriers to change after settlement in Australia: A qualitative study

“…This study results are also consistent with previous research that had shown the process of migration had altered the balance of power and control in the family to challenge traditional gender roles (Hosseini-Sedehi, 2016;Erez, 2002). Exposure to different gender roles in western societies has resulted in many Muslim women rethinking the expectations and gender stereotypes of their country of origin (Zakar et al, 2012;Moghissi et al, 2009); likewise, many participants in this study no longer tolerated being passive and obedient as had been required prior to coming to Australia. Education was critical in women's change and greater levels of self-confidence and women's progress towards independence after arriving in Australia.…”

“…The process of acculturation might entail an opportunity for women to liberate themselves from conservative gender roles (Harris et al, 2005). Thus, some researchers investigating the transformation of gender roles found that migrant women were more likely than men to change as they moved away from stereotypes and traditional roles (DeBiaggi, 2002;Holtmann, 2016;Moghissi et al, 2009). For instance, Moghissi et al (2009) found women were more likely than men to change in a host country that offered women more freedom and autonomy.…”

Beyond Borders: A Review of Diaspora and Female Immigrant Experience

“…In their study, Moghissi et al (2009) conducted interviews with Muslim men hailing from Afghanistan, Iran, Palestine, and Pakistan residing in Ontario, Canada. The research revealed that a significant proportion of these men attributed ongoing tensions in marital relationships to women gaining increased autonomy in Canada, facilitated by government support in legal matters.…”

“I Make Here My Soil. I Make Here My Country.”

“…Most of the studies conducted about Iranians outside Iran count them as Muslim (McCloud, 2006;Moghissi, Rahnema & Goodman, 2009). It would be wrong to assume that Muslim women living in diaspora can all fit neatly into specific categories, such as Muslim or Iranian (See Moghissi, 2006, for discussion).…”