Digital faiths: An analysis of the online practices of Muslim women in the Netherlands

Abstract

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Mapping Love Ethnography of migrant women squatters in Florence, Italy

“…Probing deeper into topic, let alone somehow positioning myself within a debate that has long been a hot one in the West, mostly ending in a useless but harmful ideological war between Western "secularism" (insightfully described as "sexularism" by Scott [2009]) and Muslims, is beyond the aims of my research. Rather, I am rather interested in what Bilge has called the "contextual interactive aspect" (2010:21) of veiling among the majority of the women subjects of this research, which connects more to feminist debates about agency (Abu-Odeh, 1993;Bilge, 2010;Bracke, 2008;Braidotti, 2008;Mahmood, 2001;Midden & Ponzanesi, 2013;Scott, 2009;Göle, 2010) than to the veiling debate itself. Most of the subjects of my research did in fact veil themselves just when they were in Morocco, apparently motivated by "cultural shame," 174 as frequently mentioned in the interviews, more than because of religiosity.…”

“…85! (Midden & Ponzanesi, 2013), the cultural motivations for which could lie in an individual's search for her or his own traditional heritage, given the nature of our continually de-territorializing world. Moreover, what I interestingly noticed while conducting the interviews in Italian was that Moroccans almost never used the widespread expression indicating God's view in Arabic culture (Inshallah, or if God wants).…”

Likes, Comments, and Follow Requests: The Instagram User Experiences of Young Muslim Women in the Netherlands

“…Young Dutch Muslim women use the Internet to discuss their religiosity and its impact on their everyday lives, and their narratives show complex subjectivities (Midden & Ponzanesi, 2013). Identities, and in particular the identities of people with a migrant background, are fluid and continuously evolving, involve adaptations to surrounding environments, and may be conditioned by social control (Prokopiou et al, 2012).…”

Migration, identity, and television audiences: Sri Lankan women’s soap opera clubs and diasporic life in Melbourne

“…Over the course of a year, ethnographic fieldwork including participant observations and in-depth interviews were conducted with 20 women at the soap opera club based in the multicultural suburb of Dandenong where a high concentration of Sri Lankans resides. Something that has been made clear in a growing body of research on diasporic media is that media from the home country becomes a powerful form of affect that enables migrants to continuously practice their cultures and value systems of the home country (Aksoy and Robins, 2003; Georgiou, 2012a; Mankekar, 2015; Midden and Ponzanesi, 2013; Slade, 2014; Sun, 2006; Tsagarousianou, 2016). Scholars have examined transnational flows of soap operas that create terrains of critical proximity (Abu-Lughod, 2002; Gamage, 2019; Georgiou, 2012b; Mankekar, 2015), digital citizenship and transnational familyhood, exploring the use of digital media and mobile technologies (Diminescu, 2008; Lim and Pham, 2016; Madianou and Miller, 2012; Martin and Rizvi, 2014; Metykova, 2010; Wilding and Baldassar, 2018), feelings of belonging and security negotiated through consumption of home country news media (Budarick, 2015; Naficy, 2003; Ong, 2009), and transnational mobility and everyday life (Kim, 2017; Mankekar, 2002).…”