From “People's Home” to “Multiculturalism”: Muslims in Sweden

Roald, Anne Sofie

doi:10.1093/acprof:oso/9780195148053.003.0007

Cited by 38 publications

(7 citation statements)

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“…Muslims in Sweden are very heterogeneous. They have a wide range of cultural, political, and ethnic backgrounds and represent different educational and socioeconomic contexts (27,28). A considerable number of this increasing Muslim population in Sweden originate from the Middle East.…”

Section: Introductionmentioning

confidence: 99%

Muslim Middle Eastern clients' reflections on their relationship with their occupational therapists in mental health care

Pooremamali¹,

Eklund²,

Östman³

et al. 2011

Scandinavian Journal of Occupational Therapy

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Persons with a Middle Eastern background represent a minority in Sweden which has significantly increased in size over recent years. The purpose of the present study was to explore the elements that shape the experiences and perceptions of clients with a Middle Eastern background living by Muslim norms who received occupational therapy in mental health care at the time of participating in the study. The study included interviews with 11 clients who received occupational therapy in mental health care. Data collection and analysis were carried out in accordance with the grounded theory approach. One core category, desiring a union, described the clients' desire for an alliance with the therapists that encompassed the realities and truths embedded in their values, preferences, world-views, and belief systems, as well as a wish to reconstruct their abilities to function and perform daily life tasks within their cultural contexts. The core category included sub-categories: desiring relationship, desiring affiliation, and desiring affirmation as well as some related components. The overall findings showed a tentative model in which the notion of mahram affinity was embedded. The results demonstrated that the clients' views regarding desiring a union had their support in collectivistic world-views that often clash with those of the therapists.

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Section: Introductionmentioning

confidence: 99%

Muslim Middle Eastern clients' reflections on their relationship with their occupational therapists in mental health care

Pooremamali¹,

Eklund²,

Östman³

et al. 2011

Scandinavian Journal of Occupational Therapy

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“…Head and face coverings have been portrayed by Western political and media discourses as an example par excellence of gender subjugation among Muslims and an affront to Western values of gender equality (Clarke 2013;Jiwani 2008;McDonough 2003a;McDonough and Hoodfar 2005;Roald 2002;Zine 2012). However, research on the experiences of Muslim women in the West shows that the motives behind the practice are varied and context-dependent.…”

Section: (Muslim) Women In Canadamentioning

confidence: 99%

Neoliberalism and Gender Equality: Canadian Newspapers’ Representations of the Ban of Face Coverings at Citizenship Ceremonies

Previsic¹

2017

RERA

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In late 2011, Canada’s Conservative government banned face coverings for those taking oath at citizenship ceremonies. The ban was unequivocally interpreted by the press to be targeting veil-wearing Muslim women. This paper analyzes newspaper coverage in the month following the announcement of the policy. It argues that most commentators conceptualized citizenship to be a neoliberal tool of rescuing veiled Muslim women from their male oppressors and making them more like the equal/neoliberal “us” and/or as a reward for those who already are or will become equal/neoliberal. Most non-Muslim commentators constructed gender oppression as the reason for which veiled women should (not) become citizens. Gender equality in Canada was represented as a key national value and inequality was erased or minimized and presented as a Muslim problem. In attempting to deflect these arguments, most Muslim commentators silenced gender inequality among Muslims by arguing that veiled Muslim women choose the practice and by relegating gender oppression to Western societies, thereby constructing veiled Muslim women as ideal neoliberal subjects worthy of Canadian citizenship.

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“…A further argument is that dialogue may counter social exclusion (Weiderud 2006). It is seen as taking a risk not to engage in dialogue with Muslim organizations because of ideological differences, lest both Islamic extremism and Islamophobia gain a foothold instead (Weiderud 2009 (Carlbom 2006;Roald 2002). Using Mandaville's (2007) categorization of socio-political trends among Europe's Muslims, SMR can be described as 'communitarianist'.…”

Section: Reasons For Cooperationmentioning

confidence: 99%

Active Citizenship among Muslims in Sweden: From Minority Politics to Political Candidacy

Cato¹,

Otterbeck²

2014

TIFO

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From “People's Home” to “Multiculturalism”: Muslims in Sweden

Cited by 38 publications

References 0 publications

Muslim Middle Eastern clients' reflections on their relationship with their occupational therapists in mental health care

Muslim Middle Eastern clients' reflections on their relationship with their occupational therapists in mental health care

Neoliberalism and Gender Equality: Canadian Newspapers’ Representations of the Ban of Face Coverings at Citizenship Ceremonies

Active Citizenship among Muslims in Sweden: From Minority Politics to Political Candidacy

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