Women Migrants and Faith Organisations: Changing Regimes of Gender, Religion and Race in London

Patel, Pragna

doi:10.1057/fr.2010.39

Cited by 6 publications

(5 citation statements)

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“…However, third sector organisations' involvement in welfare state services can also be seen as part of 'roll-out neoliberalism' (Peck and Tickell, 2002: 384), disciplining service users on behalf of the state (Lancione, 2014), and mitigating the worst effects of welfare state retrenchment, thereby relieving the government of its responsibilities. There are also concerns that outsourcing welfare state services to FBOs has increased the influence of conservative faith leaders, at the expense of women and sexual minorities (Patel, 2011).…”

Section: Faith and Welfare Pluralism In The Ukmentioning

confidence: 99%

Distinctive or Professionalised? Understanding the Postsecular in Faith-Based Responses to Trafficking, Forced Labour and Slavery in the UK

et al. 2020

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This article examines the intersection of religious faith and the ‘fight against modern slavery’ in the UK, as yet unexplored in sociological literature. Analysis of faith-based organisations’ activities in this area challenges understandings of a postsecular rapprochement between faith and secular actors – where postsecular is used by some scholars to refer to the re-emergence of faith in the public sphere, and where we understand rapprochement to mean the placing of equal value on faith-based and secular worldviews. Our research reveals that faith-based organisations in the anti-trafficking/modern slavery third sector operate on a ‘dual register’, secularising as they professionalise their public face, while retaining religious distinctiveness when engaging with co-religionists. We argue that, rather than evidence of a genuine two-way postsecular rapprochement, it seems that faith-based organisations in this sector are prioritising secular modalities, meaning the learning process is one-sided rather than complementary.

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Section: Faith and Welfare Pluralism In The Ukmentioning

confidence: 99%

Distinctive or Professionalised? Understanding the Postsecular in Faith-Based Responses to Trafficking, Forced Labour and Slavery in the UK

et al. 2020

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“…Siddiqui, her colleague Pragna Patel, and SBS more broadly, reject the role of any religious stakeholders in political deliberation and in public services, including religious organizations that are led by women. They insist that only secular women's organizations are legitimate representatives of all women, including religious women, and that the state should only listen to secular women's groups (Siddiqui 2008; see also Patel 2011a and2011b;WAF and SBS 2007). The examples of WAF and SBS demonstrate the engagement by high-profile UKbased secular feminist organizations in discursive processes of Othering, in which religious women are marked as different from, and inferior to, secular women.…”

Section: Secular Feminist Women's Discursive Representations Of Religion and Gendermentioning

confidence: 99%

Contestations of Feminism, Secularism and Religion in the West: The Discursive Othering of Religious and Secular Women

Predelli¹

2019

NJRS

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Secular and religious women have a history of fighting for women's rights and gender equality. Yet, contemporary feminist and women's movements in the West are largely understood as secular, and as rejecting religion, and religion is often perceived as the antithesis of empowerment and emancipation. In this article I problematise the relationship between feminism, secularism and religion via a discussion of secular feminist views on women and religion, and religious women's views on secular feminism. Bringing together previously separate strands of work, this article provides an original analysis of how both secular feminist women and non-feminist religious women engage in discursive articulations of Othering, constructing inferior subjects who are (dis-)placed outside the boundary of 'women like us'. Such discursive representations, which are rooted in perceptions of feminism and religion as unitary and static, contribute to the construction and maintenance of sharp boundaries between secular and religious women, thus hindering the potential for dialogue and collaboration in support of women's rights and gender equality.

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“…In a later article, Siddiqui identifies it as a problem that faith-based women's groups and their calls for 'specific services and initiatives for Muslim women' are given political attention by the UK government (Siddiqui, 2008: 49 It reiterates that government should refrain from consulting with any faith communities and from using any faith-based organisations to deliver public services (see also Patel, 2011aPatel, , 2011b WAF and SBS, 2007: 35). The argument from WAF and SBS is that only 'progressive secular anti-racist and feminist groups' should be consulted about and/or given a role in public service delivery that targets ethnic minority women, regardless of whether the service users are religious or not (WAF and SBS, 2007: 26).…”

Section: Southall Black Sisters (Sbs)mentioning

confidence: 99%

“…A joint submission by WAF and SBS to the UK government's Commission on Integration and Cohesion in January 2007 further articulates the views of activists within WAF and SBS on linkages between secularism, religion, feminism and racism. It reiterates that government should refrain from consulting with any faith communities and from using any faith-based organisations to deliver public services (see also Patel, 2011aPatel, , 2011b. Religious organisations representing ethnic minorities are highlighted as having mostly 'fundamentalist, conservative and even misogynist and homophobic agendas' (WAF and SBS, 2007: 25).…”

Section: Southall Black Sisters (Sbs)mentioning

confidence: 99%

The lived religion approach in the sociology of religion and its implications for secular feminist analyses of religion

Predelli

2017

Social Compass

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Women Migrants and Faith Organisations: Changing Regimes of Gender, Religion and Race in London

Cited by 6 publications

References 0 publications

Distinctive or Professionalised? Understanding the Postsecular in Faith-Based Responses to Trafficking, Forced Labour and Slavery in the UK

Distinctive or Professionalised? Understanding the Postsecular in Faith-Based Responses to Trafficking, Forced Labour and Slavery in the UK

Contestations of Feminism, Secularism and Religion in the West: The Discursive Othering of Religious and Secular Women

The lived religion approach in the sociology of religion and its implications for secular feminist analyses of religion

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