France Upside Down over a Head Scarf?*

Body‐Gendrot, Sophie

doi:10.1093/socrel/68.3.289

Cited by 30 publications

(8 citation statements)

References 7 publications

(2 reference statements)

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“…Although studies on Muslim populations in Western nations have increased since the 11 September 2001 (9/11) terrorist attacks in the USA in 2001 (Reid, ), there has been a steady stream of research for decades on Muslim women's head covering (Khan, ; Read & Bartkowski, ; Zine, ; Badr, ; Kilic, Sawitri, & Sauer, ). Many studies have highlighted the negative perceptions of, and sometimes strong public opposition to, this practice in Europe and North America (McDonough, ; Body‐Gendrot, ; Syed, ). The perception of the Muslim headscarf as patriarchal, anti‐feminist, and counter to ‘Western values’ is still quite prevalent (Afshar, ).…”

mentioning

confidence: 99%

Meanings of the Hijab: Views of Canadian Muslim women

Litchmore

Safdar

2016

Asian J of Social Psycho

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This study demonstrates the individualized phenomenological experiences of Muslim-Canadian women through their relationships with head covering, most commonly known as the hijab. By conducting in-depth interviews with ten women, five who cover and five who do not, we sought to understand their day-to-day experiences with covering, and how their interpretations of these experiences were related to them as individuals, as well as to broader social contexts. Through the use of Interpretative Phenomenological Analysis, we found that the women's experiences can be regarded as an interplay between internal experience, that is, the personal meanings that the women placed on wearing or not wearing a headscarf, and external experience, that is, their interpretations of outside events and treatment by others as related to the headscarf. Their experiences were also embedded in the contexts of their cultural and religious communities, and broader Canadian society. Consistent with previous work, themes such as Muslim identity, religiosity and modesty were highlighted by the women, however, rather than focusing on general experiences across participants, we give primary attention to how these themes unfolded in the individual women's lives.The second author carried out subsequent analysis of the transcripts with the assistance of two senior undergraduate students. All the themes were reviewed, their meanings were examined, and each theme was organized with reference to relevant quotations and narratives from the transcripts. Subsequently, the three researchers (i.e., the second author and the two students who were both familiar with Islamic practices) developed items for a new scale based on participants' narratives. This process identified the same themes that are presented here, which has increased our confidence in the reliability of our findings.

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confidence: 99%

Meanings of the Hijab: Views of Canadian Muslim women

Litchmore

Safdar

2016

Asian J of Social Psycho

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“…I argue that the West objectifies the Muslim man as authoritative and the Muslim woman as oppressed, vilifying Islam as a misogynistic and jihadist tyrant religion (Alsultany 2008; Rana 2011; Shaheen 2008 ). I show that the Muslim woman’s head-scarfed self makes her a marker of jihadist ideology and enemy of the modern West, as reflected in French laws prohibiting the hijab in public places and American hostility toward them even without the power of law (Body-Gendrot 2007; McDermott-Levy 2011). These polarized representations are at the core of racializing the Muslim woman and cementing her visible religiosity within the constructs of the WOT.…”

Section: Racializing the Muslim Identity: Anatomical Ideological Anmentioning

confidence: 99%

The Racialization of the Muslim Body and Space in Hollywood

Haider

2019

Sociology of Race and Ethnicity

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Using 11 high-grossing post-9/11 Hollywood films on terrorism and the Middle East, the author analyzes how films racialize Muslim identities in service to Islamophobia. This research brings together racialization theory with analysis of political ideologies that illustrate visualized racialized meanings on Muslim identities. The racialized portrayals of Muslim bodies inscribed in the political rhetoric of the War on Terror follow a systemic process of ethnoracial cultural othering that objectifies, vilifies, and dehumanizes Muslim identities. The author demonstrates how films engage in the political processes of racial construction of Muslim identities by criminalizing their gendered identity, dehumanizing their body, and devaluing their territorial and physical space in the context of the War on Terror.

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“…To become a citizen is to be part of a universalist group, a group that symbolizes public interest and whose recruiting is not based on the membership in a group with a prescribed status. (Body-Gendrot, 2007: 294–5)…”

Section: Post-religious France? a Valid Question For Contemporary Framentioning

confidence: 99%

“…French subjects, no matter what their religious beliefs, commit to secularism as a social subject (Bowen, 2010: 188). It appears as if, because of its complexity, secularism ‘has gained the status of religion’ (Body-Gendrot, 2007: 295), and thus is becoming sacrosanct. The headscarf affair threatens and queries this sacrosanct status and the religious neutrality it represents.…”

Section: Post-religious France? a Valid Question For Contemporary Framentioning

confidence: 99%

Can post-religious France exist? Abd Al Malik, Frenchness and Islam

Rebourcet

2017

French Cultural Studies

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This article explores the work of the writer, rapper and slam poet Abd Al Malik, who shook up the music world with his message of religious tolerance in the midst of the suburb riots in France in 2005 and the Charlie Hebdo attack in 2015. It shows how he builds on his religious conversions and revelations to pose challenging questions about Islam, its interpretations, and its relationship with French society. In his essays and novel, he challenges the readiness of France to accept Muslim culture in its national and cultural identity. In his last novel, he tells the story of a converted Muslim frontrunner in a national presidential election and his reception by the French population. Malik campaigns in favour of a post-religious France through his music and through his literary works. He dismantles the idea that Islam is a religion of people of colour and insists on its multi-ethnicity. His ideal post-religious France would be based on acceptability and inclusivity, love and universalism. Malik insists that Islam is not radicalism. According to him the Islamist message that he denounces is based on a narrow and ‘ignorant’ interpretation of Islam, which negates both modernity and the Western world. Malik, as a Sufi Muslim, suggests that Islam actually enables religious practices that embrace deep French values and promote the aspiration to ‘vivre ensemble’.

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France Upside Down over a Head Scarf?*

Cited by 30 publications

References 7 publications

Meanings of the Hijab: Views of Canadian Muslim women

Meanings of the Hijab: Views of Canadian Muslim women

The Racialization of the Muslim Body and Space in Hollywood

Can post-religious France exist? Abd Al Malik, Frenchness and Islam

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