“Muslims are Finally waking up”: post-9/11 American immigrant youth challenge conditional citizenship

The Social Construct of Religious Identity and Its Implications on the Integration Experience of Immigrant Muslim Youth in Canada

“…As a result of 9/11, the concept of a 'Good Muslim' identity emerged in Europe and the West. A 'Good Muslim' is described as an individual who openly expressed their rejection of 'Islamic extremism', and assimilate into society through accepting secular views (Ghaffar-Kucher & et al, 2021;Topolski, 2018, Wood & Raj, 2019. The acceptance and belonging of Muslims post-9/11 in West were dependent on how closely they resembled the image of a "Good Muslim" (Ghaffar-Kucher et al, 2021;Macdonald & Lorenzo-Dusb, 2021).…”

“…A 'Good Muslim' is described as an individual who openly expressed their rejection of 'Islamic extremism', and assimilate into society through accepting secular views (Ghaffar-Kucher & et al, 2021;Topolski, 2018, Wood & Raj, 2019. The acceptance and belonging of Muslims post-9/11 in West were dependent on how closely they resembled the image of a "Good Muslim" (Ghaffar-Kucher et al, 2021;Macdonald & Lorenzo-Dusb, 2021). The "othering" of Muslims had detrimental psychological and emotional impacts on the way young people interacted with others within their communities (Choudury & Fenwick, 2011;Wood & Raj, 2019).…”

The comrade on the crossroads of scholarship and struggle: Troubling the exile of Frantz Fanon from social and political psychology

“…While we mark, in this essay, Fanon's contributions and relentless presence, we also acknowledge and appreciate the prolific legacy of critical psychologies engaged with transnational struggles for land and sovereignty, material conditions and dignity, indigenous and immigrant justice, environmental justice, prison and military abolition, gender and sexuality justice, racial justice, socialist re‐distributions, reproductive justice and reparations (to name a few ‐ a painfully inadequate list – Adams, et al., 2015; Ayala, et al., 2020; Boudin, et al., 2022; Comas‐Diaz & Torres‐Riverea, 2020; Fernandez et al., 2021; Fine, 2017; Fine & Torre, 2021; Ghaffar‐Kucher, et al., 2022; Martin‐Baro, 1996; Neville, et al., 2021; Patel, 2021; Stevens & Sonn, 2021). We also urge embracing the challenges and extensions of Fanon that have been articulated in response to his work, including serious debates around the feminist and Marxist readings and critiques of Fanon—i.e., the conflation of the racial subject with class (Robinson, 1993), the theoretical/political resonances between Fanon and Marxist‐Feminism (Bohrer, 2015), the liberation of Black and subaltern women within his project of New Humanism, and growing commitments to an “anti‐racist feminist practice that employs Fanon” (Harris & Johnson, 1996).…”