Moving beyond (and back to) the black–white binary: a study of black and white Muslims’ racial positioning in the United States

Husain, Atiya

doi:10.4324/9780429296222-6

Cited by 11 publications

(16 citation statements)

References 1 publication

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“…Selod and Embrick (2013) highlight how gender, religion, skin tone, cultural expression, language, citizenship status, and nationality background are all racialized. How racialization occurs to cultural forms also connects to the literature that highlights how Muslims have to negotiate a U.S. color line between whiteness and blackness (Husain 2017a; Khoshneviss 2019). Selod’s (2015) research documents the experiences of Arab people who are currently racially categorized as “white” by the U.S. census but do not experience many of the benefits of whiteness (Selod 2015:79).…”

Section: Racialization Of Muslims and Islammentioning

confidence: 88%

“…Selod’s (2015) research documents the experiences of Arab people who are currently racially categorized as “white” by the U.S. census but do not experience many of the benefits of whiteness (Selod 2015:79). Husain (2017a) shows how black and white Muslim Americans are “racialized as foreign and brown in the moments when they are perceived as Muslim” (p. 14). Thus, the racialization for Muslims is both of corporeal bodies and beyond bodies and applied to distinctive Muslim ideas around religion, culture, nationality, and expression.…”

Section: Racialization Of Muslims and Islammentioning

confidence: 99%

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“My Hijab Is Like My Skin Color”: Muslim Women Students, Racialization, and Intersectionality

Karaman

Christian

2020

Sociology of Race and Ethnicity

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During the past several years a growing body of literature has encouraged sociologists to examine the intersection of race and Islam as a distinct form of racialization. What is further needed is an understanding of the experiences of racialization of Muslims through the prism of intersectionality. Applying and expanding Selod’s (2018a, 2018b) conceptualization of “gendered racialization” we argue American and international Muslim college women in the United States experience racialization at the intersection of nationality-culture; how their corporeal bodies are gendered and racially signified; religious-political expression; and legal-political policies and practices. Using data from 34 Muslim women college students we argue, first, that they are being racialized in similar practices and feel un-American and that they do not belong but how they mitigate racialization differs based on their intersecting identities. Specifically, the intersecting forces of nationality, gender and racial body signification, and religious-political expression are pertinent. Second, Muslim women college students negotiate their racialization with different coping strategies informed by their intersecting identities, notably their nationality and how they are bodily signified. These findings expose how whiteness is a malleable process for Muslim college women and choosing how to navigate racialization is determined by competing identities.

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Section: Racialization Of Muslims and Islammentioning

confidence: 88%

Section: Racialization Of Muslims and Islammentioning

confidence: 99%

“My Hijab Is Like My Skin Color”: Muslim Women Students, Racialization, and Intersectionality

Karaman

Christian

2020

Sociology of Race and Ethnicity

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“…In Philadelphia, young Black men targeted by the state’s “war on drugs” continue occupying public spaces despite the inherent dangers as “an ongoing nationalist effort to maintain the city as a coherent territory in the face of aggressive forces of fragmentation” (Massaro, 2015: 372). US brown populations associated with Muslimness are implicitly assumed to be foreign (Husain, 2019) and framed as enemies of US empire, as terrorists, divisive threats to cohesion, and signifiers of cultural decay (Puar and Rai, 2002; Silva, 2016)—a post 9/11 intensification of Orientalism converging with a longer history of anti-Black surveillance (Browne, 2015). The architectures of domestic and global imperialism are linked not only through racist discourses, but through material infrastructures.…”

Section: Domestic Geopoliticsmentioning

confidence: 99%

The domestic geopolitics of racial capitalism

Vasudevan

Smith

2020

Environment and Planning C: Politics and Space

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In this paper, we analyze the racialized burden of toxicity in the US as a case study of what we call “domestic geopolitics.” Drawing on the case studies of Badin, North Carolina, and Flint, Michigan, we argue that maintaining life in conditions of racialized toxicity is not only a matter of survival, but also a geopolitical praxis. We propose the term domestic geopolitics to describe a reconceived feminist geopolitics integrating an analysis of Black geographies as a domestic form of colonialism, with an expanded understanding of domesticity as political work. We develop the domestic geopolitics framework based on the dual meaning of domestic: the inward facing geopolitics of racialization and the resistance embodied in domestic labors of maintaining life, home, and community. Drawing on Black feminist scholars, we describe three categories of social reproductive labor in conditions of racialized toxicity: the labor of keeping wake, the labor of tactical expertise, and the labor of revolutionary mothering. We argue that Black survival struggles exemplify a domestic geopolitics of everyday warfare against racial capitalism’s onslaught.

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“…She regularly uses hashtags such as #sudanesediaspora and #africandiaspora alongside her images to celebrate her Black Muslim identity. When it comes to defining what it means to be Muslim, the Arab and South Asian Muslim communities often hold power on the representation of Muslims (Husain, 2019). The Black Muslim community is often ignored by the wider Muslim community, which highlights racial and ethnic inequalities within the Muslim ummah.…”

Section: Analysis: Muslim Sportswomen As Digital Space Invadersmentioning

confidence: 99%

Muslim Sportswomen as Digital Space Invaders: Hashtag Politics and Everyday Visibilities

Ahmad

Thorpe

2020

Communication & Sport

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This article examines the ways Muslim sportswomen are using social media to challenge stereotypical representations and to build community. Drawing from an 8-month digital ethnography of 50 different social media profiles across four different platforms (Facebook, Instagram, Snapchat, and Twitter) and interviews with 20 Muslim sportswomen, we reveal some of the various ways they are using social media to challenge dominant portrayals of Muslim women as in need of “saving”. We draw upon and elaborate Nirmal Puwar’s concept of “space invaders” to explain how Muslim sportswomen are using social media to challenge dominant discourses, build connections, and represent aspects of their sporting lives in culturally specific ways. The article focuses on two key strategies of the sportswomen, firstly their political use of hashtags and secondly the diverse politics of everyday visibilities. Ultimately, this article creates space for Muslim sportswomen’s voices to reveal the various culturally specific forms of agency and politics being employed in the digital realm.

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Moving beyond (and back to) the black–white binary: a study of black and white Muslims’ racial positioning in the United States

Cited by 11 publications

References 1 publication

“My Hijab Is Like My Skin Color”: Muslim Women Students, Racialization, and Intersectionality

“My Hijab Is Like My Skin Color”: Muslim Women Students, Racialization, and Intersectionality

The domestic geopolitics of racial capitalism

Muslim Sportswomen as Digital Space Invaders: Hashtag Politics and Everyday Visibilities

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