Unveiling the myth of the Muslim woman: a postcolonial critique

Abstract

PurposeThe purpose of this paper is to examine the relationship between neo‐colonialist discourse and Quebec's proposed Bill 94 aimed at restricting the public activities of niqab and veil‐wearing Muslim women.Design/methodology/approachDrawing upon postcolonial feminist frames, this study critically analyzes the discourses of Muslim women and Western elites that serve to construct the niqab and veil‐wearing Muslim women. Using critical discourse analysis of digital and print media articles from 1994 to 2010, the authors trace the discursive character of the Muslim woman related to Bill 94 which proposes the banning of religious face coverings when seeking public services in the Province of Quebec, Canada.FindingsThis paper develops a postcolonial understanding of the discursive conditions that constitute the social environment in which Muslim women are required to operate in Quebec and the advent of Bill 94. The authors contend that the discourses in the construction of Muslim women have mutated over time towards Western cultural hegemony and paternalism, and, in the process, Muslim women have been constructed as oppressed, in need of saving, and at the same time not to be trusted.Research limitations/implicationsThe account of events in this paper offer an alternative lens in privileging some of the embedded beliefs and values behind dominant cultural accounts of Quebec in relation to Muslim women and Bill 94. Future scholars may wish to extend this study through examining discourses of secular, veil and niqab‐wearing Muslim women; newcomers, those living in Canada for a longer period and those born in Canada; as well as those from different countries of origin. Another area of research that is ripe for exploration is workplace experiences of Muslim women in Canada. Additionally, examination of overt and subtle discrimination faced by Muslim women would provide important insights into employment equity and human rights.Originality/valueThis paper presents a close look at public discourses around the niqab and Muslim women in Canada, demonstrating the persistence of colonial dynamics and mindsets influencing how issues regarding minority groups are evaluated today.

Agency and coping strategies for ethnic and gendered minorities at work

“…Research is mixed as to whether diverse practices and increased agent activities actually increases performance in a group (Ely, Padovic and Thomas 2012;Stahl, Maznevski, Voigt and Jonsen 2010;Thomas 1999). Similarly, in adopting the idea of western feminists that view Islam and gender discrimination as intertwined (Syed, 2010: p.151;Syed and Pio, 2010;Syed and Murray, 2009) and that patriarchal restrictions offer little scope for gender equality for women (Golnaraghi and Mills, 2013;Kamenou and Fearfull, 2006), it may not be surprising that Muslim women professionals join homogenous work groupings for the maintenance of Muslim customs. For instance, diwan (a style of decision making representing a process of balance where autocratic relationships are respected) and wasta (the recognition that power in society is related to tribal and familial structures) are strongly gendered as Metcalfe (2007) contends because 'these relationships are channelled through male connections and networks' (p.59).…”

Doing gender, modestly: Conceptualizing workplace experiences of Pakistani women doctors

“…While there is a growing body of literature examining the importance of norms of modesty and hijab in determining Muslim women's labour force participation, career outcomes and workplace experiences (Ali, Yamada, & Mahmood, ; Arar & Shapira, ; Prasad, ; Syed, Ali, & Winstanley, ), there remain several important limitations: first, apart from some notable exceptions (see,e.g., Ali, ; Sidani, ; Syed, ; Syed et al, ), most of this research focuses on the experiences of Muslim women in western contexts (Golnaraghi & Mills, ; Prasad, ), especially discrimination against hijab (Ghumman & Ryan, ; Halrynjo & Jonker, ; King & Ahmad, ). Despite increasing interest, there is a paucity of research on how norms of modesty operate in organizations within Muslim majority contexts (MMCs).…”

Decolonizing the hijab: An interpretive exploration by two Muslim psychotherapists

“…This article takes the form of a phenomenological exploration of the two authors' lived experiences and interpretations of the hijab, using a postcolonialist and feminist perspective. Both postcolonialist and feminist research methods emphasize activism against objectification, injustice, and oppression of those who lack power (Golnaraghi & Mills, 2013). Agency in postcolonial feminism is an intricate notion that is not always congruent with liberal individualism, and may even appear to an outsider as unconscious conformism to social norms (Rinaldo, 2014).…”

“…This supervising and authoritarian gaze on women's dressing may be related to a patriarchal insecurity regarding the power women could hold in society. In an excerpt from a Canadian interview, one anti-hijab participant expressed the fear that teachers or daycare workers who wore the hijab would transmit Islam to their children (Golnaraghi & Mills, 2013).…”