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221	Etude des discours islamiques fondamentalistes sur la femme véhiculés par des acteurs et actrices religieux glocaux à Bruxelles: une analyse genrée des modèles sexués prônés El Bachiri, Leïla 10 June 2011 (has links) Quels sont les modèles sexués prônés dans les discours islamiques par les acteurs religieux issus des courants fondamentalistes, conscientisateur des Frères Musulmans et néosalafiste, à Bruxelles? Préconisent-ils un rapport hiérarchique, complémentaire ou égalitaire entre la femme et l’homme ?<p>L’analyse genrée de ces discours propres à chacun de ces courants, permet-elle d’identifier des différences de représentation de « la femme musulmane » ?L’émergence d’une féminisation du discours islamique à Bruxelles, au sein du courant conscientisateur des Frères Musulmans engendre-t-elle une remise en question de ces représentations et la mise en exergue des rapports sociaux de sexe ?A partir d’une recherche de terrain, qui s’est étendue de septembre 2006 à mars 2011, nous répondons à ces questions à l’aide d’un corpus constitué de plus 60 discours issus des acteurs et actrices religieux des courants fondamentalistes à Bruxelles. Ce corpus peut prétendre à l’exhaustivité.<p><p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished Sciences humaines Philosophie de la religion Jam'iyat al-Ikhwan al-Muslimin (Egypt) Islam -- Doctrines Muslim women -- Belgium -- Brussels Women in Islam -- Belgium -- Brussels Islam -- Doctrines Musulmanes -- Belgique -- Bruxelles Islamisme -- Belgique -- Bruxelles discours islamiques fondamentalistes Islam femmes genre
222	Par-delà le féminisme, le féminisme musulman? le cas de l'écriture-femmes en Arabie Saoudite, 1958-2008 / Beyond feminism, islamic feminism? a study case, women writing in Saudi Arabia, 1958-2008 Temsamani, Hafsa 18 October 2012 (has links) Lorsqu’on s’interroge sur l’essor du mouvement féministe dans les pays musulmans, d’autres questions, lancinantes, se font jour. Car l’enjeu culturel, sur fond religieux, d’un islam souvent imbriqué dans la vie politique elle-même, interpelle les féministes et les penseurs de tout l’Occident. En effet, contrairement à ce qui se passe au sein de la civilisation occidentale où généralement s’est transmise une idée de la laïcité bien précise, il n’en ira guère de même dans les pays à prédominance musulmane. Dans ces contrées, la problématique féministe différera sensiblement de celle en vigueur dans les pays occidentaux. Pour les nations soumises à la loi de la charia, le champ d’action du mouvement féministe visera avant tout à libérer les femmes d’une emprise patriarcale qui se réfèrera le plus souvent à de libres interprétations des textes sacrés pour exiger de leur part une soumission absolue. <p>Dans les études sur le féminisme et le genre, l’Arabie Saoudite, il est vrai, constitue « une énigme ». Et c’est précisément ce qui nous a incité à explorer cet univers « voilé » dont nous allons, au gré de notre étude, tenter de « dévoiler » un tant soit peu le mystère.<p>Nous avons entrepris dans ce but une recherche approfondie à propos de l’écriture-femmes saoudienne romanesque depuis son essor en 1958 jusqu’à 2008. Ce sont donc cinquante années d’écriture-femmes saoudienne sur lesquelles nous nous pencherons au cours de notre étude. Le lecteur l’aura compris :le fil conducteur de notre recherche reposera sur l’écriture en tant que vecteur de prise de conscience féministe. <p>En définitive, ce travail se composera donc de trois grandes parties, chacune subdivisée en chapitres. Dans la première partie, nous développerons la question du féminisme en rapport avec l’islam. Le premier chapitre exposera le féminisme et le genre en tant qu’approche méthodologique des discours et des arguments féministes. Le deuxième chapitre traitera de la question de l’islam et de la laïcité. En effet, pour la plupart des pays musulmans, l’islam est une religion d’Etat. La charia est la source principale du droit, voire exclusive dans certains pays, comme en Arabie Saoudite où elle est considérée comme complète, suprême, supérieure à toute loi. Logiquement, une autre question surgira, celle qui sous-tend le troisième chapitre de cette première partie, au cours duquel nous nous demanderons si un « féminisme musulman » représente une réalité vraiment envisageable. La deuxième partie sera censée investiguer le contexte idéologique en vigueur en Arabie Saoudite. Ensuite, nous évoquerons une esquisse de la littérature en Arabie Saoudite et les orientations des écrivains saoudiens et saoudiennes. La troisième partie se centrera sur une analyse thématique de l’écriture-femmes romanesque saoudienne s’étalant sur une période allant de 1958 à 2008. Nous nous étendrons d’abord sur un panorama de cette écriture dans les contrées en général, avant d’aborder les thématiques les plus spécifiques de cette écriture, approuvant qu’il s’agisse d’un pays encore très mystérieux aux yeux des étrangers: l’Arabie Saoudite.<p>Il apparaîtra qu’une parenté certaine entre « écriture » et « militantisme féministe » sous-tend, à l’évidence, l’univers romanesque des femmes saoudiennes. En clair, l’apport de l’écriture-femmes saoudienne a été considérable :elle nous a offert une peinture vivante de l’Arabie Saoudite et de la condition féminine. Elle contribue à l’émergence d’un style de militantisme marqué par son berceau saoudien et, de ce fait, elle participe à l’avènement d’un féminisme proprement saoudien. <p><p><p> / Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished Sciences humaines Langues et littératures Feminism and literature -- Saudi Arabia Feminism -- Saudi Arabia Féminisme -- Arabie Saoudite écriture-femmes Saoudienne féminisme musulman féminisme et genre Arabie Saoudite islam et laïcité
223	Socialtjänstens utmaningar i mötet med minoritetsgrupper : – En kvalitativ studie om muslimska kvinnors upplevelser och erfarenheter av bemötandet inom socialtjänsten. / The challenges of the social services in the meetings with minority groups : – A qualitative study of muslim women's lived experience of the social service. Athahb, Anwahr January 2011 (has links) The purpose of this study is to investigate the lived experiences and treatment of Muslim women in their encounters with the social services. The primal themes for this study was: How does Muslim women experience the treatment of their case in the social services in a situation of need? How can the encounter and experience with the social services affect the clients trust in the social services? What is the ideal treatment of women with a Muslim identity by the social services? The aim of this study was to investigate and capture the respondents lived perceptions and experiences with the social services, and thus the qualitative interview methodology was implemented to answer the research questions and hypotheses. Seven interviews with Muslim women were conducted in various districts of Stockholm, a city in northern Sweden. Five of the respondents were of ethnic Swedish origin and two were of other ethic origin. The results show that the majority of the respondents experienced a negative response at least once when in contact with the social services. Respondents emphasize that the unsafe and insecure meeting with the social worker was due to a non-verbal body language which they experience as an indication of preconceived notions about Muslim women, which is particularly experienced and described by the respondents with the Islamic headscarf. The trust in the social services decline in connection with the negative reflection of the respondents. However, the lived experiences with the social worker and the social services have not all been of a negative nature. The suggested ideal is also taken from the respondents own lived experiences with the social services. A pervasive and consistent ideal is that the respondents want to be listened to, understood and respected for who they are as well as empowered rather than suppressed. Key words: treatment, attitudes, Muslim women, social services, symbolic interactionism, trust, reliance (confidence) ideal, Rothstein, Mead, structural discrimination. Nyckelord: bemötande, muslimska kvinnor, socialtjänsten, symbolisk interaktionism, tillit, förtroende, ideal, Rothstein, Mead, strukturell diskriminering. treatment attitudes Muslim women social services symbolic interactionism trust reliance (confidence) ideal Rothstein Mead structural discrimination bemötande muslimska kvinnor socialtjänsten symbolisk interaktionism tillit förtroende ideal Rothstein Mead strukturell diskriminering. Social Sciences Samhällsvetenskap Social Sciences Samhällsvetenskap Social Work Socialt arbete Sociology Sociologi
224	Muslim Women's Authority in Sacred Spaces Naila Althagafi (8098127) 09 December 2019 (has links) <p>Muslim women’s efforts to attain religious leadership roles have been central, critical, and controversial topics discussed in American mosques and in academia. Women’s lack of access and leadership in religious institutions is due to the patriarchal interpretations of <em>Qurʾānic</em>scripture, the <em>Hadīth</em>, and Islamic laws leading women to engage in collective action to attain their rights while still affirming their religion (Barlas, 2002). When controversial topics challenge religious traditions and norms, such as women’s roles as <em>khateebahs</em>and Friday prayer <em>imāms</em>(women sermon givers and leading Friday prayers), the discussions often are theological and political, but rarely from a communicative perspective in which the trajectory of change and co-oriented action is authored by participants through considerations of text and interaction. Muslim women in America are opening spaces for dialogue and initiating organizations that empower their Muslim sisters to take on religious roles and other positions that adhere to and broaden understandings of what it means to be Muslim.</p> <p>The communicative constitution of organizations (CCO) (Belliger & Krieger, 2016; Brummans, Cooren, Robichaud, & Taylor, 2014; Bruscella & Bisel, 2018) has not yet delved into organizing within Muslim institutions. This study contributes to both CCO and to Muslim women’s organizing by showing how the CCO framework is applicable to a unique context that has not previously been investigated. Specifically, this dissertation explains how women’s authoring of process and structure through communication operates as a productive force constituted through linguistic choices, discursive formations, and materialities, as well as how Muslim women constitute agency within a traditional religious space situated in the United States. Consistent with CCO perspectives and especially the Four Flows model (McPhee, 2015; McPhee & Zaug, 2000, 2008), agency is conceptualized as action through or enactment of rules, resources, and routines in the duality of structure, based on Giddens (1984) structuration theory. In examining The Women’s Mosque of America (WMOA), an in-depth case study approach helped to illuminate how women’s empowerment is constructed and legitimized through women’s interactions, engagement, and advocacy. Studying women’s agency and structuring of empowerment through the constitutive approach of communication in organization (CCO) using McPhee’s four flows (McPhee, 2015; McPhee & Zaug, 2000, 2008) links communication, feminist studies, and Muslim religious organizations.</p> <p>Data for this case study were gathered through site observations and interviews; analyses were conducted through constructivist grounded theory that incorporates personal knowledge about Muslim women to assist interpretation grounded in data (Charmaz, 2000, 2004, 2008, 2017). Throughout the study, attention was paid not only to what the women said but also to their reported and observed social and ritual interactions.</p> <p>In conclusion, this project not only sheds light on a segment of the Muslim American community that is marginalized but shows that McPhee’s four flows can be used to study how organizations are structured along particular Islamic values and interpretations of text, while also affording agency to individuals as actors within each and across all four flows. In the case of The WMOA, the four flows communicative processes help identify relationships between Islam and organizational members, staff, and other institutional stakeholders within the material conditions of religious observances. Studies such as this project provide insight into how diverse members organize paradoxically for both social change and continuation of sacred traditions.</p> Communication studies Muslim women Islamic feminism Communication organizational communication Mosques Muslim identities Social Change Religious Activity religious reform feminism women mosque women's mosque The women's mosque of america WMOA friday prayer Communication Studies
225	Nomadic Subjectivity and Muslim Women: A Critical Ethnography of Identities, Cultures, and Discourses Austin, Marne Leigh 25 July 2013 (has links) No description available. Communication Ethics Ethnic Studies Gender Gender Studies Islamic Studies Peace Studies Personal Relationships Religion Rhetoric Social Research Social Work Sociology Spirituality Theater Theater Studies Womens Studies Communication Theory of Identity Muslim women Nomadic Subjectivity Relational Communication Intercultural Communication friendship feminism Islamic feminism Islamophobia discourse autoethnography feminist ethics
226	Juxtaposing Sonare and Videre Midst Curricular Spaces: Negotiating Muslim, Female Identities in the Discursive Spaces of Schooling and Visual Media Cultures Watt, Diane P. 09 May 2011 (has links) Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues. border epistemologies bricolage autoethnography cultural studies curriculum theory epistemologies of doubt feminist postcolonial theory high schooling experiences post 9/11 mass media as educator media literacy and social justice issues Muslim female student identities visual media literacy media representations of Muslim women decolonizing methodology experimental ethnography intercultural education in-between sonare and videre currere hybrid consciousness deconstructive pedagogies complicating readings of self and other entanglement in veiling discourses disrupting Orientalism photographs, culture, and memory relational theories of learning feminist poststructural critique personal narratives
227	Juxtaposing Sonare and Videre Midst Curricular Spaces: Negotiating Muslim, Female Identities in the Discursive Spaces of Schooling and Visual Media Cultures Watt, Diane P. 09 May 2011 (has links) Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues. border epistemologies bricolage autoethnography cultural studies curriculum theory epistemologies of doubt feminist postcolonial theory high schooling experiences post 9/11 mass media as educator media literacy and social justice issues Muslim female student identities visual media literacy media representations of Muslim women decolonizing methodology experimental ethnography intercultural education in-between sonare and videre currere hybrid consciousness deconstructive pedagogies complicating readings of self and other entanglement in veiling discourses disrupting Orientalism photographs, culture, and memory relational theories of learning feminist poststructural critique personal narratives
228	Juxtaposing Sonare and Videre Midst Curricular Spaces: Negotiating Muslim, Female Identities in the Discursive Spaces of Schooling and Visual Media Cultures Watt, Diane P. 09 May 2011 (has links) Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues. border epistemologies bricolage autoethnography cultural studies curriculum theory epistemologies of doubt feminist postcolonial theory high schooling experiences post 9/11 mass media as educator media literacy and social justice issues Muslim female student identities visual media literacy media representations of Muslim women decolonizing methodology experimental ethnography intercultural education in-between sonare and videre currere hybrid consciousness deconstructive pedagogies complicating readings of self and other entanglement in veiling discourses disrupting Orientalism photographs, culture, and memory relational theories of learning feminist poststructural critique personal narratives
229	Juxtaposing Sonare and Videre Midst Curricular Spaces: Negotiating Muslim, Female Identities in the Discursive Spaces of Schooling and Visual Media Cultures Watt, Diane P. January 2011 (has links) Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues. border epistemologies bricolage autoethnography cultural studies curriculum theory epistemologies of doubt feminist postcolonial theory high schooling experiences post 9/11 mass media as educator media literacy and social justice issues Muslim female student identities visual media literacy media representations of Muslim women decolonizing methodology experimental ethnography intercultural education in-between sonare and videre currere hybrid consciousness deconstructive pedagogies complicating readings of self and other entanglement in veiling discourses disrupting Orientalism photographs, culture, and memory relational theories of learning feminist poststructural critique personal narratives
230	Grassroots Canadian Muslim Identity in the Prairie City of Winnipeg: A Case Study of 2nd and 1.5 Generation Canadian Muslims Hameed, Qamer January 2015 (has links) What are grassroots “Canadian Muslims” and why not use the descriptor “Muslims in Canada”? This thesis examines the novel concept of locale specific grassroots Canadian Muslim identity of second and 1.5 generation Muslims in the prairie city of Winnipeg, Manitoba. The project focuses on a generation of Muslims that are settled, embedded, and active in a medium sized Canadian metropolis. Locale plays a powerful part in the way people navigate identities, form attachments, find belonging, and negotiate communities and society. In order to explore this unique identity a case study was conducted in Winnipeg. Interviews with 1.5 and second generation Muslims explored the experience of grassroots Canadian Muslim identity. The project does not focus on religious doxy or praxis but rather tries to understand a lived Canadian Muslim identity by exploring discourse and space as well as strategies, social perceptions and expectations. Participant observation, community resources and literature also aid in the understanding of the grassroots Canadian Muslim experience. This study found that the attachments, networks, and experiences in the locale give room for an embedded Canadian Muslim experience and more negotiable identities than most studies on Muslims in Canada describe. These individuals are not foreigners living in Canada. Their worldviews develop out of this particular and embedded grassroots experience. They navigate a new kind of hybrid Canadian Muslim identity that is unique and flexible. This is the Canadian Muslim experience of 2nd and 1.5 generation Winnipeg Muslims. Muslim Canadian Muslims Canadian Muslim Muslims in Canada Muslim Canadian second generation 1.5 generation minorities minority Canadian-Muslim immigrant immigrants diversity pluralism multiculturalism hybrid identity identities social society mosque community locale grassroots prairie Winnipeg Manitoba religion culture religious discourse generation migrant settlement social movement organization citizenship ethnicity nationality nation woman women Muslim women hijab veil 2nd Generation 1st generation first generation third generation Islamophobia dicrimination immigration immigrant transnational liberal conservative youth spatial analysis lived religion

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