‘Our Faith Was Also Hijacked by Those People’: Reclaiming Muslim Identity in Canada in a Post-9/11 Era

Nagra, Baljit

doi:10.1080/1369183x.2011.526781

Cited by 41 publications

(43 citation statements)

References 22 publications

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“…My research has also shown that the perceived denigration of ethnic culture Ethnic and Racial Studies 13 plays an important role in turning 'reactive ethnicity' into 'oppositional identity'. In that sense, my findings relate reactive ethnicity theory to oppositional identity theory; thus, they substantiate the arguments of Willis (1981), Waters (2001) and Nagra (2011) and complement those of Skrobanek and Jobst (2010) that the adoption of an adversarial stance against dominant society is not an intrinsic part of ethnic culture, but derives from interactions with the dominant culture.…”

Section: Resultssupporting

confidence: 77%

“…This reactive ethnicity provides them with a positive collective identity. However, as mentioned above, reactive ethnicity may turn into oppositional identity as a result of the perception that dominant institutions negatively frame minority ethnic culture (Nagra 2011). Therefore, unlike reactive ethnicity, which refers to simply maintaining ethnic culture, oppositional identity refers to a Ethnic and Racial Studies 9 subculture acquired as a result of rejection by the dominant culture and which rejects not only dominant culture but occasionally even ethnic culture (Willis 1981;Waters 2001).…”

Section: Reactive Ethnicity and Oppositional Identitymentioning

confidence: 97%

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‘Having a German passport will not make me German’: reactive ethnicity and oppositional identity among disadvantaged male Turkish second-generation youth in Germany

Çelik¹

2015

Ethnic and Racial Studies

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The ethnic identity of second-generation immigrant youth has important implications for their association with, and integration in, receiving countries. This paper deals with the ethnic identity formation of second-generation Turkish immigrant youth in Germany, with particular attention paid to the notion of reactive ethnicity. While much of the literature discusses the ethnic retention of this specific group as unwillingness to integrate, this paper frames their ethnic identity formation as reactive ethnicity, which emerges in reaction to social exclusion. Utilizing a case study of Turkish students of disadvantaged schools, the article illustrates that reactive ethnicity is strongly linked to perceived discrimination and that it acquires characteristics of resistance when the dominant group denigrates and invalidates the immigrants' culture.

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Section: Resultssupporting

confidence: 77%

Section: Reactive Ethnicity and Oppositional Identitymentioning

confidence: 97%

‘Having a German passport will not make me German’: reactive ethnicity and oppositional identity among disadvantaged male Turkish second-generation youth in Germany

Çelik¹

2015

Ethnic and Racial Studies

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“…That is all Muslims have become negatively tarnished because of violent extremism and terrorism committed in the name of Islam (Mythen et al, 2013;Nagra, 2011). The labelling of Muslims as a suspect community also promotes a form of boundary maintenance by defining Muslims as an out-group (Blackwood et al, 2013b).…”

Section: Muslims As a Suspect Community And Its Consequencesmentioning

confidence: 97%

Being a ‘suspect community’ in a post 9/11 world – The impact of the war on terror on Muslim communities in Australia

Cherney

Murphy

2016

Australian & New Zealand Journal of Criminology

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The suspect community thesis has been used to explain how and why Muslims have become a stigmatised minority, subject to increased state surveillance and public discourse that constructs Muslims as a potential terrorist threat. Breen-Smyth (2014) argues that a suspect community is generated through national or state security policies and reproduced and reinforced by societal responses and social practices. This influences how Muslims perceive themselves as a suspect community and influences their support for counter-terrorism efforts. This paper will explore the 'experiential consequences' of Muslims being stigmatised and labelled as a suspect community and the perceptions this has generated among Muslims living in Australia. We examine how Muslims have reacted to being defined as a terrorist threat and the coping mechanisms they adopt to defend their religious beliefs given Islam is seen by authorities, the media and the public as justifying violence. This paper will explore these issues by reporting results from focus group data collected from Muslims living in Sydney, Brisbane and Melbourne (N ¼ 104 participants in total). Results illustrate how being defined as a suspect community influences the appraisals Muslims have of themselves, their faith, their community and Australian authorities. Implications for counter-terrorism policies are also identified.

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“…The difference with the other respondents can largely be explained by the fact that these participants respond to the negative discourse through asserting their religious, and not their Somali, background. As such, their stories illustrate that people may strengthen particular in-group ties in the face of the perceived discrimination and exclusion of their group (Allport, 1954;Nagra, 2011;Peek, 2005;Portes and Rumbaut, 2006;Rumbaut, 2008). While these participants are arguably the most critical of the negative discourse, they appear to challenge the dichotomous style found in the media the least, as they have seemingly adopted this way of thinking to a large extent themselves (Aly, 2007).…”

Section: Expressing a Low Sense Of Belongingmentioning

confidence: 99%

The relationship between media discourses and experiences of belonging: Dutch Somali perspectives

2016

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This article explores the relationship between media discourses and experiences of belonging. Studies on Muslims and the media have suggested that there is a largely negative discourse about Muslims in Western countries. As a result, the 'othering' processes that occur in the media may impact how Muslim citizens experience their individual attachments to society. We use excerpts from focus group interviews with Somalis in the Netherlands 1 to investigate how they look upon, counter or internalize media discourses that seem to depict them in a negative way, particularly because they are Muslims. The findings indicate that discriminative discourses create a plurality of outcomes for our participants. Whereas all perceive a negative debate, some discursively 'join' a global Muslim community as a result, while others try their best to avoid association with a worldwide Muslim alliance and emphasize within-group variances. Though the opposing reactions might seem contradictory, we argue that both responses counter the same problems: 'othering' and victimization. Thereby we give voice to Somalis who are not often heard, while at the same time adding to the theoretical understanding of 'othering' processes.

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‘Our Faith Was Also Hijacked by Those People’: Reclaiming Muslim Identity in Canada in a Post-9/11 Era

Cited by 41 publications

References 22 publications

‘Having a German passport will not make me German’: reactive ethnicity and oppositional identity among disadvantaged male Turkish second-generation youth in Germany

‘Having a German passport will not make me German’: reactive ethnicity and oppositional identity among disadvantaged male Turkish second-generation youth in Germany

Being a ‘suspect community’ in a post 9/11 world – The impact of the war on terror on Muslim communities in Australia

The relationship between media discourses and experiences of belonging: Dutch Somali perspectives

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