Official antiracism and the limits of ‘Islamophobia’

Husain, Atiya

doi:10.1080/13504630.2020.1859362

Cited by 6 publications

(5 citation statements)

References 34 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…More specifically, cultural racism takes the form of misunderstanding and misconstruing racialized minorities’ cultural practices and perspectives as inferior and “backwards,” as well as framing current inequities between racialized majority and minority group members as a result of minorities’ “inferior” cultural norms rather than as a result of centuries of ongoing unjust treatment (Bonilla‐Silva, 2006; Mills, 2007). Cultural racism extends to discrimination against religious minority groups, and encompasses Islamophobia and anti‐Semitism (Husain, 2021).…”

Section: Introductionmentioning

confidence: 99%

“…Racialized minorities are people who have been socially constructed as non‐white (Bonilla‐Silva, 2006; Hall, 1992); they include groups such as Black, Indigenous, Asian, Arab, Latin American, and mixed‐heritage individuals. Racialized minorities are also cultural minorities, as they belong to groups that have cultural meaning systems and markers that are not held by the majority (Barth, 1998); these can often be tied to religious affiliations (in Canada, minority religious groups are non‐Christian) (Hall, 1992; Husain, 2021).…”

Section: Introductionmentioning

confidence: 99%

See 1 more Smart Citation

Intimate racism from one's partner in young intercultural couples

Yampolsky

Rossini

Pagé

et al. 2022

Journal of Social Issues

View full text Add to dashboard Cite

Racism from one's partner is a highly sensitive phenomenon that has received little research attention. The current research introduces the concept of "intimate racism" to refer to racism from close others. The manifestation of intimate racism in intercultural romantic relationships was explored with a sample of 92 racialized minorities who were currently, or previously, in an intercultural relationship. An online survey enquired about the experience of racism from their partner, and responses were coded and analyzed using thematic content analysis.More than 50 different manifestations of intimate racism emerged and these were grouped into eight categories: explicit racism, microinsults, microinvalidations, positive stereotypes, racial fetishization, partner abuse, defensiveness, and others. Co-occurrence analyses revealed links between intimate racism with negative, neutral and positive experiences, which were connected to participants' responses to racism (e.g., confronting, disengaging) and to stressful identity experiences. The present work opens a new field of study to examine intimate racism and its implications.

show abstract

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Intimate racism from one's partner in young intercultural couples

Yampolsky

Rossini

Pagé

et al. 2022

Journal of Social Issues

View full text Add to dashboard Cite

show abstract

“…Islamophobia is rooted in racism and is a type of racism that targets expressions of Muslimness or perceived Muslimness. (APPBM 2020: 11) ReOrient 7.1 Produced and distributed by Pluto Journals material inequalities (Husain 2020). Its analytical edge is captured in Thinking through Islamophobia: Global Perspectives (Sayyid and Vakil 2010), which offers a collection of key texts pondering on the relation between Islamophobia and attendant understandings and phenomena, including anti-Islam hatred (e.g.…”

Section: Introduction: Researching Islamophobiamentioning

confidence: 99%

Islamophobia in Portugal, Beyond the National Register

Araújo¹

2022

ReO

View full text Add to dashboard Cite

The relationship between Islam and Portugal is intimately tied to processes of national formation and diverse in terms of the key protagonists, historical periods, and political conjunctures that it evokes – hence it is particularly suited for the contextualised study of Islamophobia. Drawing on a larger European study, and specifically on discourse analysis and empirical research on the Portuguese context, this article examines, on the one hand, narratives on Muslims and Islam circulating in the academic literature and in cyberspace (2000–20); on the other, different expressions of Islamophobia – individual and institutional (Sayyid 2014a): i) a case of mosque vandalism and practices of media reporting; ii) concerns regarding educational equality raised by research participants, namely regarding school organisation and history teaching. Engaging with the intrinsic instability of the category Muslim – across historical junctures, political contexts, and academic disciplines – this article calls for an engagement with Islamophobia beyond the national register (Vakil 2010), revealing how the wider circulation of public discourse and interventions constrains the possibility of articulating Muslim political subjectivities.

show abstract

“…I hope to extend my dissertation research by collecting additional data from CSOs serving other geographies, ethnic groups, and denominations -particularly the experience of CSOs led by Black Muslims. This research would bring greater depth to my findings through an intersectional analysis of anti-Black racism and Islamophobia (Husain, 2020b;Mugabo, 2016). Additionally, although 45 percent of the research participants were women, my analysis would have benefitted from the incorporation of intersectional feminist theories on power and patriarchal subjection (A.…”

Section: Research Gaps and Future Researchmentioning

confidence: 99%

“…3-4, 6). Additionally, important scholarship has argued that Islamophobia as a form of anti-Muslim racism (Garner & Selod, 2015;Husain, 2020b;Meer & Modood, 2012;Sayyid, 2014). This body of work has highlighted how "[r]eligion is 'raced,' and Muslims are racialized;" in other words, how "racial meaning" is ascribed to Muslims (Garner & Selod, 2015, pp.…”

Section: Assessing the Research On Radicalization/counter-radicalizationmentioning

confidence: 99%

Contesting Power: A Comparison of Muslim Civil Society Responses to Counter-Radicalization Policies in Canada and the U.K.

Ahmad¹

View full text Add to dashboard Cite

In the context of the 'war on terror,' counter-radicalization (CR) policies are a form of security governance that uses social, cultural, and educational programs to preempt the future possibility of political violence. Based on a problematic understanding of 'radicalization' as the transition toward 'extreme' Islamic ideology, CR policies have principally targeted Muslim communities. As Muslim civil society organizations (CSOs) are enlisted to support counter-radicalization objectives, they have to balance advocating for Muslim communities -including raising concerns about anti-Muslim discrimination in CR policies -on the one hand, and on the other, acceding to participate in counterradicalization initiatives. Employing a qualitative comparative approach, my dissertation shows how Muslim CSOs in Canada and the U.K. develop strategic responses to CR policy pressures. Data for this research are based on interviews with decision-makers at Muslim CSOs, policymakers, and informed individuals as well as analysis of policy documents and security practices related to counter-radicalization.I propose a conceptual framework that integrates theorization of power (Haugaard, 2012(Haugaard, , 2021 with an organizational institutionalist model (Oliver, 1991), arguing that CR polices create relations of power between state institutions and Muslim CSOs, and responses of Muslim CSOs are best understood as contestations within these relations of power. My analysis reveals that, despite following different patterns of development, CR policies in Canada and the U.K. govern Muslims through racialized practices and notions of the "suspect community," risk, and preemption. Through CR policies, state institutions seek to produce compliant CSOs that unreflexively reproduce relations of domination. With the awareness of these dynamics, Muslim CSOs engage in sophisticated power contestations: 1) they make strategic choices about availing CRiii related funding, cooperating with state security institutions, and responding to state institutions' withholding legitimacy for CSO activities, 2) they criticize state institutions for insufficiently including Muslim CSOs in the CR policymaking process and for ignoring the concerns of Muslim communities, and 3) they challenge dominant discourses in CR policies and demand more transparency about the knowledge basis for CR policies. This dissertation shows how, despite institutional constraints, CSOs can use their agentic power to engage in meaningful contestations toward emancipatory goals.

show abstract

Official antiracism and the limits of ‘Islamophobia’

Cited by 6 publications

References 34 publications

Intimate racism from one's partner in young intercultural couples

Intimate racism from one's partner in young intercultural couples

Islamophobia in Portugal, Beyond the National Register

Contesting Power: A Comparison of Muslim Civil Society Responses to Counter-Radicalization Policies in Canada and the U.K.

Contact Info

Product

Resources

About