The politics of voluntary and involuntary identities: are Muslims in Britain an ethnic, racial or religious minority?

Meer, Nasar

doi:10.1080/00313220701805901

Cited by 84 publications

(66 citation statements)

References 2 publications

(2 reference statements)

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“…In fact, it is not just discussions taking place on a select number of message boards, as a number of scholars including Back et al (2001), Burdsey (2007), Cashmore and Cleland (2011), Cleland and Cashmore (2013, Garland and Rowe (2001) and King (2004), have all outlined how the problem of racism remains socially and culturally embedded in English football in various forms. place and tends to focus on national identity, belonging and whiteness, as well as a resistance towards the Other (in particular Muslims) who are often blamed for social problems (as suggested by Meer, 2008;Modood, 2007;Weedon, 2011). Indeed, reflecting back on the 2011 Census data for the surrounding areas of Huddersfield and Grimsby, the demographics were markedly different yet racism and Islamophobia were prominent points of discussion.…”

Section: Resultsmentioning

confidence: 99%

Racism, Football Fans, and Online Message Boards

Cleland

2013

Journal of Sport and Social Issues

101

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Section: Resultsmentioning

confidence: 99%

Racism, Football Fans, and Online Message Boards

Cleland

2013

Journal of Sport and Social Issues

101

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“…Specifically, when respondents explained about belonging to the group Muslim, they often invoked ideas about shared knowledge, values or practice. There was, nevertheless, sometimes a blurred boundary between religion and culture, which coheres with Meer's (2008) claim that Muslim identity is a 'quasi-ethnic sociological formation'. These 'strong' conceptualizations of collective identities are thus helpful as they prioritize respondents' conceptualization of their identities, even if -analytically speaking -their outlooks may be considered essentialist.…”

Section: Avoiding Essentialismmentioning

confidence: 98%

Constructions of collective Muslim identity by advocates of Muslim schools in Britain

Tinker¹,

Smart²

2012

Ethnic and Racial Studies

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This paper considers how and why collective Muslim identity is expressed and mobilized by advocates of Muslim schools in Britain. This relates to broader questions about the conceptualization, construction and meanings of Muslim identities, and the problem of essentialism that can arise when reporting identity claims that emphasize intra-group unity. Analysis of data from interviews with stakeholders in the debate about Muslim schools in Britain revealed advocates commonly regarded separate schooling as a protective measure against threats and/or attacks to Muslim identity. It is argued that interviewees invoked collective Muslim identity in ways that drew attention to common knowledge, values and practice, and/or shared life experiences relating to denigrated or discordant social identities. The commonalities expressed by respondents are interpreted as evidence of a convergence of identities and interests in particular social conditions, and are not claimed to be essential characteristics of collective Muslim identity. KeywordsMuslim Schools, Collective Identity, Muslim, Claims-making, Multiculturalism, Education.Collective Muslim identity is expressed and mobilized in group claims-making. This raises questions about the conceptualization and construction of collective Muslim identity (e.g. Modood 1998; Sayyid 2000), and the social conditions in which identities and interests converge (Hempel 2004). In this paper, these questions are considered in the context of debates about Muslim schools in Britain, using an analysis of qualitative interviews with stakeholders. It is revealed that advocates for Muslim schools commonly perceived Muslim identity to be under threat and/or attack, and considered separate schools as an appropriate means of defence. In expressing these arguments, two constructions of collective Muslim identity were apparent: 1) knowledge, values and practice, and/or 2) life experiences relating to denigrated or discordant social identities. These findings are discussed to reflect upon the formations and meanings of collective Muslim identity in the context of claims for Muslim schools. It will be argued that the expression or mobilization of identifications that emphasize intragroup unity is not evidence of essential group characteristics, but rather the convergence of identities and interests in particular social conditions.

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“…For example, by representing religion as a system of belief (Islam), problematic group stereotypes about its believers (Muslims) can be avoided and discriminatory practices can be justified (see Verkuyten 2012). And by claiming that religious identities are voluntarily held it can be argued that Muslims are less deserving of protection than racial minorities (Meer 2008). Similarly, Muslim organisations can try to reject the notion of Euro-Islam by construing the core of their faith as not being contradictory with Western beliefs and values.…”

Section: Group Identity and Essentialismmentioning

confidence: 99%