Not welcome here: Discrimination towards women who wear the Muslim headscarf

Abstract

This study addresses discrimination that individuals who wear religious attire encounter during the hiring process. We build from the relational demography literature and contemporary research on discrimination in the workplace to propose possible discriminatory effects against Hijabis (Muslim women who wear the headscarf). Specifically, we conduct a field experiment in which confederates portraying Hijabis or not applied for jobs at stores and restaurants. Evidence for formal discrimination (job call backs, permission to complete application), interpersonal discrimination (perceived negativity, perceived interest), and low expectations to receive job offers in the workplace was found for Hijabi confederates. Furthermore, Hijabis were less likely to receive call backs when there was low employee diversity compared to when there was high employee diversity. Implications of these findings with regards to Hijabis and organizations are discussed.

Agency and coping strategies for ethnic and gendered minorities at work

“…According to Ghorbani and Tung, (2007), working women in the West continue to talk of 'invisible' barriers that impede career advancement with women having to 'try' harder. In a field experiment by Ghumman and Ryan (2013) of hiring practices in the US, the researchers found that applicants who wore a headscarf were less likely to receive job offers and call backs. Similarly, a study by Hutchings et al (2010) of Arab Middle Eastern women working on international assignments found that non-Muslim countries' citizens were prejudiced against female Arabian (that is generally Muslim women), who had more difficulty in coping with aggressive work environments.…”

“…While previous research has acknowledged the inconsistencies (and influences) between the multilevel and socio-cultural approaches and their effects on Muslim women, both scholars and practitioners know little about the coping mechanisms used by these women (Ghumman and Ryan 2013;Syed and Pio 2010). There is speculation for instance whether the heightened inequality experiences of Muslim women is related more too predominately Muslim societies than mixed multirelational western societies (Syed 2010;Jamali and Abdallah 2010;Littrell and Bertsch 2013).…”

Expressing religious identities in the workplace: Analyzing a neglected diversity dimension

“…For example, there was a great deal of public discussion of the case of Susann Bashir, who was dismissed by her organization after she converted from Christianity to Islam (Gilliam, 2012). Moreover, Muslim women have reported that they feel they are being treated less favorably when they wear hijabs (a veil covering the head) during interviews (Ghumman and Jackson, 2010;Ghumman and Ryan, 2013).…”

Islamism and gender relations in the Muslim world as reflected in recent World Values Survey data

“…A data oriented study, what accepting "wearing the veil" implies and what it does not, is all the more necessary, since many earlier studies on the subject (Carol and Koopmans, 2013;Ghumman and Ryan, 2013;Göle, 2014;Helbling, 2014) by and large eluded the question on what actually proponents and opponents of the veil among Muslim publics actually think on the subject themselves, and how these opinions correlate with other attitudes, from democracy to trust in central state security institutions, the separation of religion and state, the overall advancement of women in society and central personal values, manifesting themselves in the opinions on whether children should be educated to be tolerant or obedient.…”