Dislocating Punjabiyat: Gendered Mobilities among Indian Diasporas in Italy

Bonfanti, Sara

doi:10.14361/9783839431238-013

Cited by 5 publications

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“…Given this, global flows and mobilities are not equally possible, approachable and accessible for each individual but depend upon social status (e.g., Bauder 2014;Bonfanti 2016;Glick Schiller and Salazar 2013). To be able to afford an original 'Dubai abaya', as my Malay respondents call it, includes travelling to Dubai oneself and paying for a plane ticket, accommodation, the visa fee and the opportunity to go souvenir shopping; the means to do so have increased for a large percentage of Muslim Malaysians due to economisation and the rise of a 'new Malay middle class' in urban Malaysia since in the 1980s/1990s (Chong 2005;Kahn 1996;Kessler 2001;Norani 1998;Saravanamuttu 2001;Sharifa 2001).…”

Section: Transregional Mobilities In Muslim Spacementioning

confidence: 99%

Muslim Fashion: Challenging Transregional Connectivities between Malaysia and the Arabian Peninsula

Thimm

2021

TRaNS

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In Malaysia, a Muslim-majority country in Southeast Asia, a dynamic market for Muslim fashion has evolved over the past decade, especially concerning the abaya, a female Muslim dress. Malay Malaysian designers, producers and consumers focus on this garment because it represents a style of female Islamic clothing that is perceived as ‘authentic’. The abaya originates from the Arabian Peninsula and is generally worn by Arabic Muslim women with a syariah-compliant design that is commonly simple, loose and opaque. Embedded into the broader marketising processes of a halal industry in Malaysia, Malay women started to adopt this material object and transformed it into a distinct expression of Malaysian Muslim style. The original abaya that follows Islamic rules became a colourful and decorated dress. This transformative process is not only an expression of variation in fashion and style but profoundly transcends powerful social, placial and spatial orders within the Muslim world. The Malaysian fashion market for abayas is embedded in wider dynamics of sacred landscaping in which the Arabian Peninsula is considered to be the ‘centre of Islam’ while Malaysia is positioned and positions itself at the margins. However, Malay Malaysian social actors have shifted this constellation towards a Malaysia that has pushed itself to the forefront of a commercialising Islam through the development of the related Muslim fashion market, among other things. Thus, within a Muslim world order, transregional connections lead to an entangled web of meaning-making regarding power structures, Islamic principles and social practices.

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Section: Transregional Mobilities In Muslim Spacementioning

confidence: 99%

Muslim Fashion: Challenging Transregional Connectivities between Malaysia and the Arabian Peninsula

Thimm

2021

TRaNS

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“…As their relationship deteriorated, she needed the protection of the state and the support of the local Williamsport community to escape from him. Testimony regarding a bi-lingual confrontation between Mellie and Brian a week before Susan's murder highlights the unraveling of a "gendered immobility" in which women's mobility can depend on acts of "gender-related bargaining over their status, including the 'microphysics of domestic power' usually held by male householders (Bonfanti 2016, pp. 183-208, in (Hackl et al 2016). "…”

Section: Overviewmentioning

confidence: 99%

Gender, Madness, Religion, and Iranian-American Identity: Observations on a 2006 Murder Trial in Williamsport, Pennsylvania

Amin

2017

Social Sciences

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Using participant observation, oral history interviews, and a study of court transcripts, Internet chats, and press coverage of a 2006 murder trial of an Iranian-American man in Williamsport, Pennsylvania, we can better appreciate the dynamic intersection of ethnicity, religion, and gender in constructing the social identity of Iranian-Americans. Brian Hosayn Yasipour, who immigrated to the United States in 1969, was convicted of murder in the third degree for killing his four-year-old daughter in 2001 during a custody dispute with his estranged, Iranian-born wife. He managed to avoid the death penalty. Debates about his guilt in America hinged on assessments of his mental state at the time of the crime and this, in turn, hinged on debates about how normative his actions would have been in Iran. Until his arrest, Brian had led a highly mobile life-moving back and forth between America, where he lived as a Christian, and Iran, where he visited as a Muslim. Was he a calculating Iranian-Islamic patriarch, outraged at the defiance of his wife and the attitudes of American courts toward his paternal rights? Or was he, per the court transcripts, a "white Christian" and survivor of childhood rape back in Iran, who lapsed into madness under the strain of his second divorce? Brian actively blurred these issues in court appearances before and after the murder-often expressing his agency in terms of preserving his imaginary and physical mobility.Keywords: Iran; America; immigration; Muslim; filicide; gender; identity; mobility; Islamophobia; homophobia 1. Introduction OverviewIn this study I make use of a "regimes of im/mobility" approach (Schiller and Salazar 2013;Hackl et al. 2016) to analyze how ethnic identity, religious identity and gender ideology influenced the trial of an Iranian-American man in Williamsport, Pennsylvania for murder. Trial transcripts clearly illustrate how both the defense and prosecution exploited the ambiguity of Brian Yasipour's identity to bolster arguments for and against the proposition that Brian was legally insane at the time of the crime. But they also illustrate that Brian himself did not simply exist in a liminal state-not quite American, not quite Iranian-but deliberately moved between Iranian and American contexts both physically and conceptually from the time he arrived in the United States in 1969 until his arrest. He continued to assert his mobility conceptually while incarcerated, both before and after his conviction.This study is also based on my observations as a pro bono consultant to pre-trial preparations of Brian's attorneys from [2004][2005][2006], interviews with a number of participants conducted between 2010 and 2014, local media coverage, and the Internet postings of individuals who monitored the trial. These sources clearly illustrate the instability of the social categories applied to Brian Yasipour and his family by the Court and local community. The trial accomplished a sort of judicial assimilation 2008, para. 7-8). The words "Iran," "Iranian" or "immigr...

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“…Mobility embraces the manifold connections of these diff erent forms of fl ows and researches meaning and power as they relate to these processes. 5 Within this inclusive approach, migration has been at the forefront of research and has been referred to as one of the most prominent forms of mobility. 6 Migration paths often refl ect global historical trajectories of powerful conditions (e.g., deriving from imperialism and colonialism).…”

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confidence: 99%

Introduction

Chaudhuri

Thimm²

2018

Transfers

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The past decade has witnessed an exponential growth in literature on the diverse forms, practices, and politics of mobility. Research on migration has been at the forefront of this field. Themes in this respect include heterogeneous practices that have developed out of traditions of resistance to a global historical trajectory of imperialism and colonialism. In response to such historical transformations of recent decades, the nature of postcolonial inquiry has evolved. Such changing postcolonial trajectories and power negotiations are more pronounced in specific parts of the world than in others. To that end, “Postcolonial Intersections: Asia on the Move” is a special section that engages, examines, and analyzes everyday power negotiations, focusing particularly on Asia. Such everyday negotiations explicitly point to pressure points and movements across multiple geosocial scales where gender, religion, age, social class, and caste, to name a few, are constantly negotiated and redefined via changing subjectivities.

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Dislocating Punjabiyat: Gendered Mobilities among Indian Diasporas in Italy

Cited by 5 publications

References 0 publications

Muslim Fashion: Challenging Transregional Connectivities between Malaysia and the Arabian Peninsula

Muslim Fashion: Challenging Transregional Connectivities between Malaysia and the Arabian Peninsula

Gender, Madness, Religion, and Iranian-American Identity: Observations on a 2006 Murder Trial in Williamsport, Pennsylvania

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