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The Acceptable Muslim and Boundaries of Racialized Inclusion in Canada

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The Acceptable Muslim and Boundaries of Racialized Inclusion in Canada Standing on Guard for Thee: The Acceptable Muslim and Boundaries of Racialized Inclusion in Canada by Shelina Kassam A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Social Justice Education Ontario Institute for Studies in Education University of Toronto © Copyright by Shelina Kassam, 2018 Standing on Guard for Thee: The Acceptable Muslim and Boundaries of Racialized Inclusion in Canada Shelina Kassam Doctor of Philosophy Graduate Department of Social Justice Education University of Toronto 2018 Abstract This dissertation traces the emergence of the figure of the Acceptable Muslim in Canadian public, political and cultural discourses, and illuminates the conditions for inclusion of such figures in the national imaginary. The Acceptable Muslim is perceived as a ‘good,’ ‘moderate,’ ‘modern,’ and assimilable Muslim, one who espouses a privatized faith with few public expressions of religious/cultural belonging. Against the backdrop of the racialization of Muslim bodies, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming passionate defenders of multiculturalism, whiteness and a global politics of Western domination. I theorize that the figure of the Acceptable Muslim sustains the narrative of the Canadian nation-state as liberal, democratic, secular, modern and inclusive, even as it relentlessly excludes, punishes and eliminates the Muslim Other. In this sense, Acceptable Muslims stand as sentries at the (symbolic) borders of the nation, reanimating the racialized boundaries of acceptability and signaling that those beyond the boundaries can be legitimately policed by the nation-state. The figure of the Acceptable Muslim is central in Canadian debates about multiculturalism, immigration, citizenship and secularism, contestations which often reinforce differential (and racialized) notions of belonging. For the Acceptable Muslim, the price of (conditional) inclusion is fidelity to the ideological goals of the Canadian nation-state. Grounding my analysis in theories of Orientalism, racialization, citizenship and secularism, I examine Canadian media discourses about Muslims over a ten-year period (2005-2014) and outline the key ii frames through which the Muslim body is represented. I then interrogate the work and media footprint of some key Acceptable Muslims and consider how such figures reanimate central tenets of the Canadian national imaginary. Through my analysis, I identify two sets of figures, the Secular Muslim and the Multiculturalist Muslim, both of which fall under the Acceptable Muslim archetype. While this dissertation examines Acceptable Muslims in the Canadian context, such figures are also evident internationally, illuminating how the figure of the Acceptable Muslim travels across geographical boundaries and is implicated in the global dynamics of power. iii Dedication For Haneefa, my beloved mother Our love knows no bounds; you are with me always and For Stan, Rafique, Sharif and my Dad, Nurdin In love, we live and explore… iv Acknowledgments The writing of a dissertation may be conducted in solitude, but the journey is shaped by many people who guide, advise, support and sustain the writer. I am extremely grateful for the community of people who have profoundly shaped my academic journey and my life; these are people who inspire and challenge me, and who walk alongside and believe in me. I am indebted to my exceptional supervisor, Dr. Sherene Razack. Sherene, you are a beacon of intellectual clarity and uncompromising excellence, both in the academic sphere and in the pursuit of justice. Your incisive questions have guided me to search for deeper and more nuanced analyses, and to bring more of myself to my work. My thinking has been profoundly influenced by you. Even when your questions led me towards a path I did not fully understand, it has consistently been towards stronger, deeper and more nuanced questions, analyses and thinking. You have always demanded the best of me, believing in me and in this project. Yours is the voice inside me urging me forward and deeper in my analysis. Thank you for your faith, guidance, compassion, patience, and for continuing to inspire me. It has been a privilege to work with my Committee, Dr. Minelle Mahtani and Dr. Rinaldo Walcott. I am grateful for your guidance, encouragement and support through this journey and I am honoured by your faith in this project and in me. Collectively, Sherene, Minelle and Rinaldo, I am privileged to have worked with you and am inspired by each of you and your commitment to justice. Dr. Miglena Todorova, thank you for your feedback and your stimulating ideas for further research. Dr. Zareena Grewal, I am deeply indebted for your deep and reflective reading of my work. Your insightful comments have inspired me and encouraged me to think beyond the current dimensions of this project. I wish to thank my professors at OISE, University of Toronto (in particular, Dr. Kari Delhi, Dr. Sheryl Nestel, Dr. Rinaldo Walcott and Dr. Sherene Razack), who laid a solid foundation for my academic work. I am very grateful for the intellectual guidance and support provided by all of you. Dr. Joan Simalchik has been an important mentor in the arena of teaching undergraduate students; I much appreciate her support and wisdom. My thanks to Zahra Rasul, who first encouraged me to teach in an academic setting. I am also grateful to the many undergraduate students I have taught; their questions have prompted me to search for more effective ways to communicate complex ideas and theories. I thank my colleagues at OISE with whom I shared insights, anxieties, humour and support v as we made our respective ways through our programs. My special thanks to Shama Dossa, Tammy George, Nazira Mawji, Kate Milley, Shaista Patel, Zahra Rasul, and Sadaf Shallwani. Thank you, Nazira, for the support during the last few months of this journey. I am blessed to have extraordinary friendships that nurture me in so many ways; these friendships have enriched my life immeasurably. Shamshad Jaffer, I am incredibly blessed to have your gentle presence, clarity of thinking, wisdom and friendship. Orion Smith and Janet Ross, you are always by my side in good times and in challenging ones, and the communion we share is a profound blessing. Sunera Thobani is a dear friend, whose warm friendship and that of Sitara Thobani, encompasses multiple generations of our respective families. I am fortunate to have the mentorship and friendship of Yasmin Jiwani, whose encouragement, care and support are much appreciated. I am thankful for the friendship of Monidipa Dasgupta, whose gentle, warm, and unwavering care are precious. Vera LeClair has been a pillar of support and I am grateful for her support and friendship. I am fortunate to enjoy close friendships, and, though I cannot name them all, I express my special gratitude to Laila Daya, Shama Dossa, Nasrin Husein, Michael Lynk, Sheetal Metha-Karia, Karima Meraly, Taslim Moosa, Nilofer Neky, Rishma Peera, Salimah Shariff and Jill Tansley. You have all walked with me in different ways, supporting me, caring for me, encouraging me, and cheering me on. I thank you for your care, friendship, and for understanding (and excusing) my obsession with this dissertation. I am especially blessed to be loved and supported by so many members of my extended family (both by blood and by choice). I am warmed by their love and faith in me. My deepest thanks to Farida Jamal, Shaista Shameem, Nikhat Shameem, Nur Alam, Zarina Maherali, Firoz Kassam, Amir Kassam, Amir and Parin Jaffer, Abdul and Kumi Pirbhai, and Amir Bhatia. I am grateful to many members of the Kassam, Sahukhan and Van Uum families, who, from far and wide, embrace me with their love. I am especially grateful for the quiet love and support of my step-mother, Meorah, and my in-laws, Fien, Gerard, Huub, Esther, Saskia and Paul. Bedankt voor jullie steun en liefde! My family is central to my life. Mum, Dad, Stan, Rafique and Sharif, you are the pillars of my life. You have walked with me, through good days and difficult ones, and your unwavering support has been indispensable – both to the completion of this dissertation and to my life. My beloved mama, your powerful love and unwavering faith in me are beacons which (still) strengthen me. Your quiet wisdom and grace inspire me. I (still) laugh when I recall your humour. Though we have lost you physically, you remain a beloved presence in our lives and our hearts. Dad, your wisdom, energy and life inspire me, and I am moved by your powerful love, stories and music. I marvel at your life which is a testament vi to the power of determination, courage, love and sheer willpower. Together, Mum and Dad, you have modeled the power of love, justice, relationships, grace and compassion. I am profoundly blessed to have you as my parents, role models and friends. Stan, you are my soul-mate, my closest friend, and my partner in all of life’s voyages. We share so much together, and I am so blessed that we share life together. Through this Ph.D. journey, you have encouraged me, supported me, listened (endlessly) to me, challenged me, prodded me to keep working, found ways to protect my time, and have always reminded me to believe in myself. Even during the most difficult times, you kept the faith, so that I would keep going. Through our life’s journey, you make me a better person, encouraging me to be true to myself. You are an incredible human being, and I am continually inspired by your intelligence, gentle nature, and compassion. You are my rock, and I am eternally grateful that we walk life’s path together. Rafique and Sharif, you are my special gifts in life, and I bask in the love we share.
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