Turkish Headscarves and the "Foreigner Problem": Constructing Difference through Emblems of Identity

Veiled diversity? Workplace experiences of Muslim women in Australia

“…Various authors (e.g., Abu-Odeh, 1993;Ahmed, 1992;Brah, 1996) have traced the discourse of the veil with reference to women in the context of countries such as Indonesia (Brenner, 1996), Germany (Mandel, 1990), the United States (Read, 2004;Read & Bartowski, 2000), the United Kingdom (Ahmad, 2001;Dwyer, 1999), Canada (Dosa, 1999), the Netherlands (Essers & Benschop, 2009) and Australia (Ho, 2007). Dwyer (1999) discusses the multiplicity of subject positions in the lives of Muslim women and emphasises agency in relation to racialised discourses of difference as well as patriarchal discourses and practices, and the ensuing difficulties in subverting dominant discourses.…”

A national cautionary tale: Russian women newcomers to Israel portrayed*

“…Although there are studies of the structural constraints to which female migrants are exposed (for a general review, see Pedraza 1991; in the Israeli context, see Rajiman and Semyonov 1997), including the ways they are incorporated into the sex industry (Phizacklea 1996), few studies attend to the ways in which migrant women's bodies serve as symbolic ground for the playing out of national concerns (cf. Mandel 1989). Clearly, however, one must add popular portrayals of women migrants to the list of difficulties with which they may have to contend (see also Lemish 2000).…”

Dressing Down

“…However, the way in which Germans perceive German Turks' interactions with their pets serves to strengthen the divisions between these wider cultural groups (cf. Mandel 1989). Both Kampfhunde and lap dogs are, in the eyes of most of Caglar's Turkish informants, objects of commodified material culture rather than loved members of the family.…”