Surveillant staring: Race and the everyday surveillance of South Asian women after 9/11

Finn, Rachel

doi:10.24908/ss.v8i4.4179

Cited by 25 publications

(18 citation statements)

References 18 publications

(12 reference statements)

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“…In fact, the most common ethnicity that Muslim Americans reported was South Asian (Varieties of Worship, 2001). Hate crimes targeting not only Arab Americans and Muslim Americans, but also South Asian Americans have increased post-9/11 (Finn, 2011;Wang, Siy, & Cheryan, 2011). The current study will focus particularly on Muslims of South Asian descent.…”

Section: Microaggressionsmentioning

confidence: 99%

20201218

Manejwala¹,

Abu-Ras²

2019

Journal of Muslim Mental Health

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After the events of 9/11, increased Islamophobia led to a significant increase in both overt and covert discrimination toward the Muslim American population. Since Islamophobia adversely affected the Muslim American population's wellbeing in a variety of settings, it is important to understand its impact on Muslim American college students. The major objective of this study was to examine a number of experiences and perceptions of religious-based discrimination on campus. Individual face-to-face interviews were conducted with 12 Muslim South Asian female undergraduate students who were recruited from five local universities in urban settings of the northeast region of the U.S. This study used Moustakas's (1994) transcendental phenomenological approach to identify seven major themes: (a) Pathology of different religious groups, (b) assumption of religious homogeneity, (c) endorsing religious stereotypes, (d) a belief that Islamophobia is common and will continue, (e) confusion, (f) a desire to educate others about Islam, and (g) positive coping and support. All participants reported experiencing microaggressions, even those who may not be easily identified as Muslim.

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Section: Microaggressionsmentioning

confidence: 99%

20201218

Manejwala¹,

Abu-Ras²

2019

Journal of Muslim Mental Health

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“…Interestingly, some scholars argue that in light of 9/11, the phenomena of surveilling particular identities based on perception shifted; where it was once Black individuals being surveilled for drugs and crime, it was now Muslim's being surveilled for terrorist activities (Finn, 2011). But where does this leave the Black Muslim woman who is now dealing with the effects of simultaneously experiencing Islamophobia and anti-Black racism based on her identity?…”

Section: Ib Muslim Women and Belonging In Canada/usamentioning

confidence: 99%

Young diaspora Somali women's navigation of intersectional identities in online social media spaces

Warsame¹

2021

Preprint

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Using Crenshaw’s work on intersectionality, this research examines how young Somali women have used the arts to challenge negative mainstream media discourse regarding the Black, Muslim and Somali identities. This research, similar to Crichlow's work on narrative sharing in the classroom space being used to amplify the voice of the oppressed and the marginalized, finds that young Somali women are using the arts interact with their intersectional identities and share them in online spaces. Social media has provided room for them to use and amplify their own voices which inevitably challenges negative representations promoted by mainstream media outlets while interacting with their intersectional identities. Using 6 Somali women from the arts communities in two of the major Somali-populated cities in the West; Toronto, Canada, and Minneapolis, USA, this work explores how young Somali women artists have been able to critically and creatively shape a more nuanced discourse about their identities. Keywords: Diaspora youth, Black AND Muslim, Somali women, arts-based inquiry, belonging, social media, narrative sharing, resiliency.

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“…This sees the open use of ethnic discrimination to mark bodies as 'hyper-visible' and to render them suspect (Khoury 2009). Citizens are also encouraged to undertake surveillance measures on a regular basis (Finn 2011), which increases brown bodies' subjection to the enhanced gaze and opportunities of negative labelling. All this serves to satisfy a wider racist social sorting agenda, or a Razack argues, to accomplish 'a racial project ' (2008: 6).…”

Section: Concluding Thoughtsmentioning

confidence: 99%

“…Citizen surveillance is something that is actively encouraged, as demonstrated with the comments made by Michael Roach, former Assistant Director of the Australian Security Intelligence Organisation, who, following the London bombings in 2005, asked the public to use their mobile phone cameras to photograph figures of middle Eastern appearance, who were acting suspiciously (AAP 2005and Lateline 2005in Pugliese 2006. The 'success' of citizen surveillance is rooted in the 'permission to hate' context (Perry 2001: 79) which presents citizen-to-citizen surveillance as one's national and civic duty, and in doing so actively reproduces and reinforces ethnic based social divisions and structures of power (Finn 2011). Although always the subject of 'colouring' and boundaries, these brown bodies have moved from being 'a little bit foreign' to being seen as the 'anti-British' threatening other (i.e.…”

Section: Introductionmentioning

confidence: 99%

Surveillance, Suspicion and Stigma: Brown Bodies in a Terror-Panic Climate

Patel

2012

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This paper considers hard and soft surveillance measures, processes of racialised labelling and the allocation of stigma within a post-9/11 terror-panic climate. Using qualitative data from the first stage of a wider study, the paper reports on the perceptions and experiences of those marked as ‘hyper-visible’ (Khoury 2009); that is, those of middle Eastern appearance, or of South Asian or Arabic heritage and of the Muslim faith, who are presented as members of a suspect community. The paper considers ‘browning’ (Bhattacharyya 2008; Burman 2010; Semati 2010; Silva 2010) and ‘social sorting’ (Lyon 2003a) in relation to perceptions and experiences of surveillance. The paper argues that ethnic hostility features heavily in surveillance, and the impact has serious negative consequences for its subjects. Anti-terror surveillance therefore needs to be understood within the wider context of a racially defined citizenship agenda. This would allow us to more accurately understand its impact, and to ask questions about its fulfilling of safety. More significantly, it would also allow for the mapping of mobilised resistance to problematic and discriminatory surveillance.

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Surveillant staring: Race and the everyday surveillance of South Asian women after 9/11

Cited by 25 publications

References 18 publications

20201218

20201218

Young diaspora Somali women's navigation of intersectional identities in online social media spaces

Surveillance, Suspicion and Stigma: Brown Bodies in a Terror-Panic Climate

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