DOCSLIB.ORG

The Acceptable Muslim and Boundaries of Racialized Inclusion in Canada

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

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.
Recommended publications
  • Total Number of Cases Published in Journal-

    Total Number of Cases Published in Journal-

    TOTAL NUMBER OF CASES PUBLISHED IN JOURNAL-453. THE TRADE MARKS JOURNAL. (No. 578, March 1, 1999) Application Advertised Before Registration. (Accepted on or before 28th February, unless otherwise stated) CLASS-1. BLOCK Advertised Before Acceptance Under Section 15(1) (Proviso). Registration of this Trade Mark shall give no right to the exclusive use of Numeral “21” and other descriptive matter appearing on the label. 105066. Brake fluid, Ghulam Abbas Hashmi and Zahid Abbas Hashmi, Pakistani Nationals, Partners, Nawab Sons Corporation, Multan Road, Lahore, Manufacturers, dated 12th December, 1989, Agent, Shahs Registration Law Chamber, GPO Box No.1119, Room No.11-G, Saleemi Chamber, Edward Road Lahore-54000. BLOCK Advertised before acceptance, Section 15(1) (Proviso). Registration of this Trade Mark shall give no right to the exclusive use of Word “LITH DEVELOPER” and Letters “CI”. 116813. Lith developers (photographic developers); chemical products used in industry, science and photography, Mohammad Akram, Mohammad Aslam, Mohammad Ammar Hussain and Nazir Hussain, Pakistani Nationals, Partners, CHEMPHIL INTERNATIONAL, 9/C, F-1, Al- Faisal Plaza, Main Commercial Zone, Allama Iqbal Town, P.O. Box 9157, Lahore, Manufacturers and Merchants, dated 25th August, 1992, Agent, Shahs Registration Law Chamber, GPO Box No.1119, Room No.11-G, Saleemi Chamber, Edward Road Lahore-54000. PARAFLOW Advertised before acceptance, Section 15(1) (Proviso). 132095. Chemicals used in industry, science and photography, as well as in agriculture, horticulture and
  • RACIALIZATION CHAPTERCHAPTER 24 1 How to Do Races with Bodies

    RACIALIZATION CHAPTERCHAPTER 24 1 How to Do Races with Bodies

    RACIALIZATION CHAPTERCHAPTER 24 1 How To Do Races With Bodies Didier Fassin “It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. One ever feels this two-ness – an Ameri- can, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps from being torn asunder.” (W. E. B. Du Bois, The Souls of Black Folks) In the late 1990s, France discovered the existence of racial discrimination. Racism was indeed not a novelty in the post-colonial Republic, but until then it was considered to be a cognitive issue (prejudices) circumscribed to ideological margins (the far right) and violent extremes (hate crimes). Racial discrimination by contrast represented an objective fact that did not need intention, concerned society as a whole, and occurred in ordinary contexts (Fassin 2002). This late discovery led the Socialist government to develop policies for the prevention, measurement, and sanctioning of racial dis- crimination. A new legislation was passed to make it easier for victims of unequal treatment to be recognized as such in courts. A national commission was created to develop expertise and propose recommendations, but also to provide concrete responses to these victims. In particular, a telephone hotline collected their testimonies and informed them about their rights. During the first two years of its functioning, the “listeners” who had been recruited specifically to receive the complaints handled 86,000 phone calls.
  • The Omission of Anti-Semitism in Anti-Racism

    The Omission of Anti-Semitism in Anti-Racism

    The Omission of Anti-Semitism in Anti-Racism by CarobAnn Reed Two identifiable trends in this work the most easily recognizable distinc- which are important to distinguish tion between the "New" and "Old" L'auteure discute des d~ff&entesfa~ons are what I call broad-based anti-rac- World peoples was given a hierarchi- dr percevoir Irs questions dc race et & ism and narrowly-focused anti-rac- cal social signification-that is, those raheet ehamlyJe fimpact & ces ism. Woik which I would classify as with lighter skin colour from the Old vues sur fa position qu bccupe narrowly focusedanti-racismincludes "civilized" European World were in- l 'antisdmitisme dans les projets the work of C. Mullard, G. Brandt, herently superior to the darker H. Carby and the skinned inhabitants of the New "un- earlier work of A. tamedn World. Thus the idea of race Sivanandan. Work and the history of racism is linked to The motivation fir the birth of tbe ideology I would classify as the primary exploitable difference ofracism was to make the monetary broad-based kti- between First and "New" Worldpeo- racism includes the ples' skin colour. To narrowly-fo- expLoitation of the newly &covered hrL work of B. Troyna, cused anti-racists this generative mo- and their peop les morally pahbk J. Williams, B. ment and the colonization that fol- Carter and P. lowed it was of paramount impor- Cohen. It is im- tance in the formation of race rela- antiracistes. L 'autcuredimonm com- portant to first identifj and then ex- tions. Brandt, for example, main- mrntdtff.?rentes intnprttationsdr ques- plicate these two visions of anti-rac- tains that the sixteenth and seven- tions essmtiefks au sein du discourn ism because each has adifferent inter- teenth centuries antiraciste ont encouragt l'cxclusion pretation of the central issues within d'une conscience antishnitique hnsces anti-racist discourse and, in myopin- can be seen as a crucial moment projets.
  • Speakers & Programs

    Speakers & Programs

    NEW SPEAKERS & PROGRAMS FOR YOUR CAMPUS VOICES OF INCLUSION Speaking to the World APBSPEAKERS.COM 617.614.1600 50th Anniversary | MARTIN LUTHER KING JR. “There comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must take it because conscience tells him it is right.” -MARTIN LUTHER KING JR. Martin Luther King Jr.’s words are as relevant today as they were 50 years ago. A courageous leader whose vision for equality sparked monumental advances in civil rights, Dr. King adamantly opposed violence in his fight for justice. Now, as we celebrate his legacy amidst great political and social unrest in our nation, hear from other civil rights pioneers who continue to advocate for change and unity: Jesse Jackson, Diane Nash, Clarence B. Jones, Joyce Ladner and Bernice King. What’s Inside This Catalog Featured Programs.....................3 SHOWCASING TODAY’S TOP SPEAKERS, African-Americans....................7 this catalog will guide you in choosing the right voice to educate, entertain and inspire the entire campus Hispanics & Hispanic Americans...18 community at your next event. Asians & Asian-Americans........20 LGBTQ..................................21 “The best in the business.” Disability Awareness................22 -University of North Florida Native Americans.....................23 Index...................................24 2 VOICES OF INCLUSION . APBSPEAKERS.COM . 617.614.1600 FEATURED PROGRAMS OVERCOMING ADVERSITY STRONGER: Boston Marathon Bombing Survivors Jeff Bauman and Heather Abbott were ordinary people who set out to enjoy Marathon Monday in Boston on April 15, 2013. They never dreamed that day would change their lives forever. After an explosion led to amputations for both Bauman and Abbott, they vowed to overcome tragedy and rebuild their lives.
  • Welcome to Ahmadiyyat, the True Islam− Ð Õ Êáîyj»A Æ Ê Ì Êåày Æ J»Aì Êé¼»A Ániê Æ Ê

    Welcome to Ahmadiyyat, the True Islam− Ð Õ Êáîyj»A Æ Ê Ì Êåày Æ J»Aì Êé¼»A Ániê Æ Ê

    Welcome to Ahmadiyyat, The True Islam− Ð Õ êÁÎYj»A æ ê ì êÅÀY æ j»Aì êɼ»A ÁnIê æ ê In the name of Allah,− the Gracious, the Merciful WELCOME TO AHMADIYYAT, THE TRUE ISLAM TABLE OF CONTENTS Foreword: Sahibzada± − ± − M. M. Ahmad,± Amir− Jama‘at,− USA 11 Introduction ............................................................................. 13 System of Transliteration ............................................................ 15 Publisher's Note ......................................................................... 17 1 The Purpose of Man's Life ..................................... 19 Means of Attaining Purpose of Life ........................... 24 Significance of Religion ............................................ 28 The Continuity of Religion ........................................ 29 The Apex of Religious Development ......................... 31 Unity of Religions ..................................................... 31 2 Islam− and a Muslim ................................................. 32 Unification of Humanity Through Islam− ................... 44 Ahmadi± − Muslims ....................................................... 50 1 Welcome to Ahmadiyyat, The True Islam− 3 The Islamic− Beliefs (The Articles of Faith) ......... 52 Unity of Allah− ............................................................ 54 The Islamic− Concept of God Almighty ...................... 55 God's Attributes (Divine Names) ........................ 61 Angels ........................................................................ 64 The Islamic−
  • AN ANTI-ORIENTALIST DISCOURSE ANALYSIS of the ANTI-TERRORISM ACT of CANADA by Shaista P

    AN ANTI-ORIENTALIST DISCOURSE ANALYSIS of the ANTI-TERRORISM ACT of CANADA by Shaista P

    LEGALIZING THE RACIALIZATION OF MUSLIMS: AN ANTI-ORIENTALIST DISCOURSE ANALYSIS OF THE ANTI-TERRORISM ACT OF CANADA by Shaista Patel B.Sc, McMaster University, 2001 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES (Society, Culture and Politics in Education) THE UNIVERSITY OF BRITISH COLUMBIA July 2007 © Shaista Patel, 2007 ABSTRACT The central argument in this research is that the knowledges produced through the Anti• terrorism Act naturalize the Orientalist construction of male Muslim bodies as threats to the nation, while simultaneously legitimizing the Canadian nation as white. This study disrupts the binary of the security versus civil liberties debates surrounding the dominant discourses about the Anti-terrorism Act. Using race, space and the law as critical tools of analysis, I examine the Orientalist rationalities underpinning the successful mobilization of the Anti• terrorism Act as a "juridical discourse" of the Canadian nation. I read for the racialized power in the Act in order to argue that the seemingly neutral language of the Act disguises the way it represents the Orientalist construction of male Muslim bodies as inherently violent, and as a threat to the spaces of the white nation. Within this discussion, I also examine how the Orientalist imagining of Muslim women's bodies has been deployed by the Canadian state to reify the image of Muslim man as 'barbaric' and 'uncivilized'. I situate my analysis of the Act within the broader socio-political history of colonized Canada to argue that the Anti-terrorism Act is part of the historically racist and exclusionary discourses of the nation built on stolen land where mythologies of white supremacy are still rampant as official narratives of the nation.
  • Irshad-Manji-On-Free-Speech-And

    Irshad-Manji-On-Free-Speech-And

    Irshad Manji on Free Speech and Islam Nigel Warburton: Irshad Manji welcome to Free Speech Bites. Irshad Manji: Thrilled to be here! Nigel Warburton: The topic we are going to focus on is Islam and free expression. Now first off that sounds like two incompatible things. How can you talk about free expression in the context of Islam? Irshad Manji: Well, you know, I’m a person of faith: my faith is Islam. For me free expression is as much a religious obligation as it is a human right. What I mean is this: we Muslims as monotheists are to be worshiping one God - not God’s self-appointed ambassadors, which means no human being can legitimately behave as if he or she owns a monopoly on truth. And what that in turn means is that it is a spiritual duty for Muslims to then help to build societies in which we can disagree with each other in peace and with civility, because anything less means that we are playing God with one another – and that is the central sin in Islam. So, here’s the bottom line, a paradox if you will: devoting yourself to one God obliges you to defend human liberty. Nigel Warburton: That’s not obviously how this is being played out in term of Islam… Irshad Manji: Boy, do I ever know that! Nigel Warburton: So why do so many people go down another route and think that actually there being one God demands that you follow one particular set of rules, one particular view of what that God is like and what it is for that God to be offended? Irshad Manji: There are many reasons for this, and no excuses, but many reasons.
  • Exposing the Battle for Hearts and Minds Adnan Khan

    Exposing the Battle for Hearts and Minds Adnan Khan

    Exposing the Battle for Hearts and Minds Adnan Khan Khilafah.com The scholars of Islam are agreed that the Qur’an is only authentic in its original language Arabic. Since a perfect translation of the Qur’an is not possible, the term Translation of the Meaning of the Qur’an (TMQ) has been used throughout this book. 2 CONTENTS Introduction 4 The battle for hearts and Minds 7 Understanding the battle for hearts and minds 14 The fallacy of Western universalism 21 Islam is valid for all times and places 27 Ijtihad proves Islam’s applicability 41 Difference of opinion (Ikhtilaaf) proves Islam’s Dynamism 47 Conclusion 60 Bibliography 69 3 INTRODUCTION The Italian Prime Minister, Silvio Berlusconi boasted after the events of 9/11: “…we must be aware of the superiority of our civilisation, a system that has guaranteed well being, respect for human rights and - in contrast with Islamic countries - respect for religious and political rights, a system that has its values understanding of diversity and tolerance…The West will conquer peoples, like it conquered communism, even if it means a confrontation with another civilisation, the Islamic one, stuck where it was 1,400 years ago…”1 And in a 2007 report the RAND institute declared: “The struggle underway throughout much of the Muslim world is essentially a war of ideas. Its outcome will determine the future direction of the Muslim world.” Building moderate Muslim Networks, RAND Institute The concept of ‘islah’ (reform) is a concept unknown to Muslims. It never existed throughout the history of the Islamic civilisation; it was never debated or even considered.
  • Lessons from Fort Hood: Improving Our Ability to Connect the Dots

    Lessons from Fort Hood: Improving Our Ability to Connect the Dots

    LESSONS FROM FORT HOOD: IMPROVING OUR ABILITY TO CONNECT THE DOTS HEARING BEFORE THE SUBCOMMITTEE ON OVERSIGHT, INVESTIGATIONS, AND MANAGEMENT OF THE COMMITTEE ON HOMELAND SECURITY HOUSE OF REPRESENTATIVES ONE HUNDRED TWELFTH CONGRESS SECOND SESSION SEPTEMBER 14, 2012 Serial No. 112–118 Printed for the use of the Committee on Homeland Security Available via the World Wide Web: http://www.gpo.gov/fdsys/ U.S. GOVERNMENT PRINTING OFFICE 81–127 PDF WASHINGTON : 2013 For sale by the Superintendent of Documents, U.S. Government Printing Office Internet: bookstore.gpo.gov Phone: toll free (866) 512–1800; DC area (202) 512–1800 Fax: (202) 512–2250 Mail: Stop SSOP, Washington, DC 20402–0001 COMMITTEE ON HOMELAND SECURITY PETER T. KING, New York, Chairman LAMAR SMITH, Texas BENNIE G. THOMPSON, Mississippi DANIEL E. LUNGREN, California LORETTA SANCHEZ, California MIKE ROGERS, Alabama SHEILA JACKSON LEE, Texas MICHAEL T. MCCAUL, Texas HENRY CUELLAR, Texas GUS M. BILIRAKIS, Florida YVETTE D. CLARKE, New York PAUL C. BROUN, Georgia LAURA RICHARDSON, California CANDICE S. MILLER, Michigan DANNY K. DAVIS, Illinois TIM WALBERG, Michigan BRIAN HIGGINS, New York CHIP CRAVAACK, Minnesota CEDRIC L. RICHMOND, Louisiana JOE WALSH, Illinois HANSEN CLARKE, Michigan PATRICK MEEHAN, Pennsylvania WILLIAM R. KEATING, Massachusetts BEN QUAYLE, Arizona KATHLEEN C. HOCHUL, New York SCOTT RIGELL, Virginia JANICE HAHN, California BILLY LONG, Missouri RON BARBER, Arizona JEFF DUNCAN, South Carolina TOM MARINO, Pennsylvania BLAKE FARENTHOLD, Texas ROBERT L. TURNER, New York MICHAEL J. RUSSELL, Staff Director/Chief Counsel KERRY ANN WATKINS, Senior Policy Director MICHAEL S. TWINCHEK, Chief Clerk I. LANIER AVANT, Minority Staff Director SUBCOMMITTEE ON OVERSIGHT, INVESTIGATIONS, AND MANAGEMENT MICHAEL T.
  • Racialization and Aporophobia: Intersecting Discriminations in the Experiences of Non-Western Migrants and Spanish Roma

    Racialization and Aporophobia: Intersecting Discriminations in the Experiences of Non-Western Migrants and Spanish Roma

    social sciences $€ £ ¥ Article Racialization and Aporophobia: Intersecting Discriminations in the Experiences of Non-Western Migrants and Spanish Roma Zenia Hellgren * and Lorenzo Gabrielli * GRITIM-UPF, Department of Political and Social Sciences, Pompeu Fabra University, 08005 Barcelona, Spain * Correspondence: [email protected] (Z.H.); [email protected] (L.G.) Abstract: In this article, we address a gap in the scholarship on (super)diversity, discrimination and racism by placing the experiences of non-western migrants and Roma people in the same concep- tual framework of stigmatization based on racialization and aporophobia. Including a (formally non-recognized) national minority, the Spanish Roma, in such an analysis implies moving from a framework of superdiversity applied to immigrants to a broader one, which also applies the notion of superdiversity to the racialized citizens of a country, shifting the focus from inner-group features to exogenous othering processes by the mainstream society. We aim to also contribute to the literature on the race–class binary with our empirically grounded analysis of how racialization and aporopho- bia intersect in the negative stereotyping of people who are cast as outsiders based on both their race/ethnicity and (assumed) socio-economic status. Data from several different research projects on migrant and Roma inclusion/exclusion in Spain were used for the analysis, which focuses on the intersections between race and class in the narratives on exclusion and discrimination by 185 migrant and Roma men and women that were interviewed between 2004 and 2021. The analysis shows that our Roma and migrant respondents perceive forms of discrimination based on racialization and Citation: Hellgren, Zenia, and aporophobia that are similar in several ways.
  • December 2019 Pakistan Opened Its Border and Its Heart for Sikh

    December 2019 Pakistan Opened Its Border and Its Heart for Sikh

    December 2019 Pakistan opened its border and its heart for Sikh community at Kartarpur 04 My unforgettable journey to Rome – John Keats Museum 05 Kartarpur Corridor A step closer to a more tolerant Pakistan 07 Pakistan opened its border and its heart for Sikh community at Kartarpur 09 ICC Documents 43 Cases of Persecution Against Pakistani Christians in Three Months 11 Agricultural problems of Pothohar region in Pakistan EDITOR IN CHIEF 12 Forced Conversions of Hindu Girls in Sindh Mohiuddin Abbasi 15 Mahira Khan appointed UNHCR National Goodwill Ambassador in Pakistan. Pakistan’s new tallest bowler who stands 7 feet 4 inch high 16 PM Boris Johnson visits mosque in election campaign 17 UK: My halal student debt- How Muslims navigate Sharia financing when interest is Haram - Necessity Legalizes the Prohibited 19 Deadly silence an inside look at Kashmir 21 Kenya emerging as big tech hub EDITOR 23 Al-Baghdadi death – the end of ruthless Caliphate Zakaria Virk 25 USA: He’s lost his freedom for life, but he’s won the religious freedom to grow his beard ASSISTANT EDITOR Holy Wars and the founding of Saudi Arabia Munazza Khan 26 ASSOCIATE EDITOR 28 Jhola Chhaap doctors or Quacks Amina Nuzhat 29 First female finance minister appointed in Kuwait The Iranian opposition fighters who mustn't think about sex SUBSCRIPTION MANAGER 30 Syed Mubarak A. Shah 31 Former Iraqi refugee is NSW Australian of the Year Ph. No. 0047-91698367 32 Book Review: Journey from Guwahati to Machhiwara Punjab ADVERTISING MANAGER 33 Lahore: Pak Greens victorious in women’s basebal M.
  • Islam's Pixie Provocateur Talks Allah, Liberty, and Love

    Islam's Pixie Provocateur Talks Allah, Liberty, and Love

    September 25, 2011 Islam’s Pixie Provocateur Talks Allah, Liberty, and Love By: Melik Kaylan It’s hard to believe that the bright-eyed figure with the elfin smile, sipping tea at her dining table, can provoke so much odium. One shouldn’t be too specific about where Irshad Manji lives or works. Many of the death threats she’s received claim to monitor her movements. Yet Manji refuses to mute her arguments or slow her pace in her fight to convince Muslims to “drop the groupthink” and follow their consciences as individuals. As director of the Moral Courage Project at New York University, Manji teaches from a score of hefty historical texts about free speech and diversity. If there’s a high likelihood of self-righteousness in such projects, one need only look at the many YouTube videos of Manji’s public appearances to see that she comes across without a hint of vanity, with a transparency so disarming that she seems unaffected by fame or threats—or even her punishing schedule. She lectures frequently and is featured regularly on television with the likes of Christiane Amanpour, Salman Rushdie, and Sir David Frost. She responds to innumerable disputatious emails from her highly interactive website—one that offers, among other things, a downloadable guide for Muslims contemplating interfaith marriage. She manages a Facebook community of 10,000 members, dispensing advice via a council of experts whom she has painstakingly selected. And she has published a new book, Allah, Liberty and Love, a rallying cry to Muslims—especially young ones— around the world to think and talk more freely, one that’s bound to incite great anger among authoritarian Islamists.