Veiled Women Athletes in the 2008 Beijing Olympics: Media Accounts

Amara, Mahfoud

doi:10.1080/09523367.2012.658194

Cited by 18 publications

(16 citation statements)

References 5 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…A controversy in this respect has been that this feminist project has been led and dominated by white western feminists. An example of initiatives promoting Muslim women's participation in sport is the 'Atlanta plus' project run by a French feminist (Amara, 2012). She argued for the exclusion of Muslim countries from the Olympics if they did not participate with female athletes.…”

Section: Muslim Girls' Experiences In Physical Education 307mentioning

confidence: 98%

Muslim girls' experiences in physical education in Norway: What role does religiosity play?

Walseth

2013

Sport, Education and Society

View full text Add to dashboard Cite

Recent years have seen an increase in scholarly attention to minority pupils and their experience of physical education (PE). UK research identifies specific challenges related to Muslim pupils' participation in PE. In Norway, little research has been undertaken on Muslim pupils' experiences in PE, something this paper hopes to redress in part. In particular, it addresses the role and significance of religiosity to their experience of PE. The work is positioned within third-wave feminism; as such it aims to be sensitive to issues of cultural and religious diversity. The study is based on life-history interviews with 21 Muslim girls aged between 16 and 25. All the girls had attended PE lessons at school, mostly in mixed-gender classes, but with some gender-segregated PE as well. In terms of religious affiliation, the girls describe themselves as Muslim, though their degree of religiosity varies. Five wear the hijab. The general picture drawn by the data shows that the Muslim girls enjoy their PE lessons and the majority preferred gendermixed PE. Religiosity seems to have little influence on Muslim girls' experience of PE, with the exception of swimming lessons and showering facilities. We can understand the objections of some of the girls to gender-mixed PE by looking at the dominance of the male gender, and, as such, their experiences are similar to those of non-Muslim girls. However, objections to gendermixed swimming classes are best explained by the girls' gendered religious identities and embodied faith. In term of intersectionality, the study shows that different categories dominate in different PE contexts. As such, what Muslim girls make of PE is not always dictated by religiosity.

show abstract

Section: Muslim Girls' Experiences In Physical Education 307mentioning

confidence: 98%

Muslim girls' experiences in physical education in Norway: What role does religiosity play?

Walseth

2013

Sport, Education and Society

View full text Add to dashboard Cite

show abstract

“…While early literature focused on documenting a range of barriers Muslim women encounter in the context of sports, physical activity, and physical education (Benn, 1996; Benn et al, 2010; Kay, 2006; Walseth & Fasting, 2003), more recent scholarship examines the ways Muslim girls and women navigate cultural, social, and structural challenges to access sport (Alsarve & Tjønndal, 2019; Farooq, 2010; Knez et al, 2012; Rana, 2017; Ratna, 2010; Sadeghi et al, 2018). Research has also examined the representation of Muslim sportswomen in the media, but most of this has focused on media relating to Olympic accomplishments (Amara, 2012; Benn & Dagkas, 2013; Samie & Sehlikoglu, 2015; Samie & Toffoletti, 2018). A common finding in this literature is that Olympic media coverage tends to reinforce portrayals of the Other and depict Muslim women as victims of their culture and religion (Samie & Sehlikoglu, 2015).…”

Section: Literature Review: Muslim Women Sport and Digital Politicsmentioning

confidence: 99%

“…In another case study examining the representation of Asian American sportswomen, Willms (2017) found that the participants were characterised as “unathletic,” reinforcing stereotypical images focused on “Asian American women as small and dainty” (p. 174). Similarly, Muslim sportswomen are often marginalized and trivialized in high-performance sport settings (Amara, 2012; Benn & Dagkas, 2013; Pfister, 2010; Samie & Sehlikoglu, 2015). Such portrayals are reinforced in mainstream media (Amara, 2012; Samie & Sehlikoglu, 2015), where Muslim sportswomen have very little control over their representations and are often stripped of their agency.…”

Section: Analysis: Muslim Sportswomen As Digital Space Invadersmentioning

confidence: 99%

Muslim Sportswomen as Digital Space Invaders: Hashtag Politics and Everyday Visibilities

Ahmad

Thorpe

2020

Communication & Sport

View full text Add to dashboard Cite

This article examines the ways Muslim sportswomen are using social media to challenge stereotypical representations and to build community. Drawing from an 8-month digital ethnography of 50 different social media profiles across four different platforms (Facebook, Instagram, Snapchat, and Twitter) and interviews with 20 Muslim sportswomen, we reveal some of the various ways they are using social media to challenge dominant portrayals of Muslim women as in need of “saving”. We draw upon and elaborate Nirmal Puwar’s concept of “space invaders” to explain how Muslim sportswomen are using social media to challenge dominant discourses, build connections, and represent aspects of their sporting lives in culturally specific ways. The article focuses on two key strategies of the sportswomen, firstly their political use of hashtags and secondly the diverse politics of everyday visibilities. Ultimately, this article creates space for Muslim sportswomen’s voices to reveal the various culturally specific forms of agency and politics being employed in the digital realm.

show abstract

“…These overlaps are explored, for example, in research on sports involvement of Muslim women, for whom questions of participation are especially politically sensitive because of cultural and religious norms about how they should behave and display their bodies in public—both in Muslim‐majority and Muslim‐minority countries (e. g . Amara , , ; Burrmann & Mutz, ; Erhart, ; Hargreaves, ; Hargreaves & Vertinsky, ; Harkness, ; Samie, ; Sehlikoglu, ).…”

Section: Sports and The Citymentioning

confidence: 99%

Sports and the city

Koch

2018

Geography Compass

View full text Add to dashboard Cite

This article reviews how sport has been engaged in urban geography and related fields. Across the social sciences, there has been an explosion of research on “sporting mega‐events,” such as the Olympics and FIFA World Cup. While much of this scholarship has examined the effects of these events for cities and city residents, I emphasize a longer and deeper history of research on sports and the city. I trace three lines of inquiry to illuminate the broader state of the field: (1) sport, (post)colonialism, and modernity; (2) sports, identity, and belonging in the city; and (3) sport, neoliberalism, and urban transformation. Not limited to the work of geographers, this review considers important overlaps between sports geography, urban geography, and a number of other disciplines. I suggest that sports studies has just as much to offer urban geography as the other way around, and in closing, I point to some key directions that might deepen urban geographers' contribution to the interdisciplinary research on sport, as well as critical approaches to urbanism.

show abstract

Veiled Women Athletes in the 2008 Beijing Olympics: Media Accounts

Cited by 18 publications

References 5 publications

Muslim girls' experiences in physical education in Norway: What role does religiosity play?

Muslim girls' experiences in physical education in Norway: What role does religiosity play?

Muslim Sportswomen as Digital Space Invaders: Hashtag Politics and Everyday Visibilities

Sports and the city

Contact Info

Product

Resources

About