Based on the analysis of interviews with young Muslim women in South Australia, and the analysis of two daily newspapers, The Australian and The Advertiser, this thesis looks at themes of religious racism, representation, identity, and resistance to racism. This thesis offers critiques of existing terminology used to describe negativity and hostility based on religious affiliation. It also offers strong arguments for the use of new terminology : religious racism. This thesis argues that the lived experiences of young Muslim women in South Australia are fraught with this racism. It argues that claims of a 'secular' society mask the continuing influence of a Christian heritage and assist in the subordination of religious minorities, particularly Muslims. Following similar research in other contexts, this thesis argues that the news media in Australia ( especially newspapers ) plays a significant role in the ( re ) production of religious racism, primarily through the repeated use of negative representations and stereotypes of Muslims. A number of textual strategies are utilised in this process such as the use of negatively loaded words ( eg 'terrorist' or 'fanatics' ), the types of photographs used, and the kinds of stories deemed newsworthy. Numerous examples of such racism are presented in the discourse analysis of representations of Muslims and Islam in the two newspapers. This thesis also addresses the direct impact of such representations on the participants in the study. Although this thesis presents a number of narratives of religious racism as experienced by the women, it does not present these women as passive victims. It argues that in negotiating, dealing with and challenging such racism, these women exhibit personal agency as well as courage and resourcefulness. This thesis acknowledges both the significant impact of religious racism on the women as well as their resistance to it. This thesis utilises literature from the field of race and whiteness studies to critique concepts of hegemonic national identity that marginalise Muslim communities and individuals. It argues that, although Muslims may not figure in hegemonic national identity, they construct they own sense of national belonging that encompasses their identities as Muslims, as women and as Australians. / Thesis (Ph.D.)--School of Social Sciences, 2006.

<p>This is a sociological study of religion that examines how gender and female Muslim identity is expressed during the Muslim fasting month of Ramadan in the swedish paper <em>Dagens Nyheter</em> in the year 1951, 1989 and 2009. The aim is to see who creates the image of Islam and Muslims in general and in particular the image of the Muslim woman and whose Islam is given space in the article material. The picture has changed with the increase in immigration from Muslim countries and that we have gone from a modern to a late modern society in which other patterns shape our identity. The historical summary of the paper Dagens Nyheter illustrates how the Swedish society is formed in relation to Islam and Muslims. It provides a deeper understanding of the problems in the swedish multicultural society today.</p>

Thesis (B.A. Honors)--Georgia State University, 2006. / Title from title screen. Kathryn McClymond, thesis director. Electronic text (45 p.) : digital, PDF file. Description based on contents viewed Apr. 25, 2007. Includes bibliographical references (p. 44-45).

Seven women that identify as Muslim, Pakistani and Canadian in varying capacities participated in this qualitative research to discuss how their cultural and/or religious norms shaped their educational and career aspirations and overall decision-making. Areas of discussion included identity formation, understandings of culture and religion, familial influences on educational and career pursuits and overall experiences and interactions with faculty, peers and student service providers. This research brings together Chickering and Reisser’s (1993) Theory of Identity Development and feminist critical understandings of intersectionality (Collins, 1990; Knudson, 2005) and Orientalism (Said, 1978) in order to theoretically frame the students’ experiences. The research constitutes a major contribution from the Canadian perspective in terms of theory development as well as practical implications for faculty and campus services to ensure that students experience a learning environment that is supportive and inclusive.

Seven women that identify as Muslim, Pakistani and Canadian in varying capacities participated in this qualitative research to discuss how their cultural and/or religious norms shaped their educational and career aspirations and overall decision-making. Areas of discussion included identity formation, understandings of culture and religion, familial influences on educational and career pursuits and overall experiences and interactions with faculty, peers and student service providers. This research brings together Chickering and Reisser’s (1993) Theory of Identity Development and feminist critical understandings of intersectionality (Collins, 1990; Knudson, 2005) and Orientalism (Said, 1978) in order to theoretically frame the students’ experiences. The research constitutes a major contribution from the Canadian perspective in terms of theory development as well as practical implications for faculty and campus services to ensure that students experience a learning environment that is supportive and inclusive.

Title from PDF of title page (University of Missouri--Columbia, viewed on March 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Thesis advisor: Dr. Barbara Martin. Vita. Includes bibliographical references.

This is a sociological study of religion that examines how gender and female Muslim identity is expressed during the Muslim fasting month of Ramadan in the swedish paper Dagens Nyheter in the year 1951, 1989 and 2009. The aim is to see who creates the image of Islam and Muslims in general and in particular the image of the Muslim woman and whose Islam is given space in the article material. The picture has changed with the increase in immigration from Muslim countries and that we have gone from a modern to a late modern society in which other patterns shape our identity. The historical summary of the paper Dagens Nyheter illustrates how the Swedish society is formed in relation to Islam and Muslims. It provides a deeper understanding of the problems in the swedish multicultural society today.

This thesis traces the roots of women's honor killings in the tribal areas of Pakistan from the British rule in South Asia. The British colonial presence gave the tribal areas autonomy through landmark colonial legislations. The colonizers needed a harmonious relationship with tribal and rural notables in order to gain from the land. Thus, the British gave precedence to the tribal legal structure and as a result we see the beginnings of tribal autonomy in today's Pakistan. Women's honor was also dictated by tribal laws thus tribal councils dictated women's mobility and rights. / After the creation of Pakistan in 1947 much colonial legislation was preserved in the Constitution. The tribal areas maintained autonomy and their legal systems also gained legitimacy on a national level. Therefore, cases of women's honor killings were dealt with in the rural areas but moreover, were justified in Pakistani law as well. Thus this thesis seeks to trace this legacy to the modern period and look at the evolution of the relationship between tribal autonomy and women's rights in the context of the pre and post-independence periods.

This paper examines the relationship between multiculturalism and feminism and opposes the view that multiculturalism is "bad" for women. I make a feminist case for multiculturalism and argue for a relationship between the two which is positive- rather than zero-sum. The grounds for this case are those of women's agency in context. My concern is first and foremost with women as agents, situated in particular contexts, acting within multiple roles and thus enabled and constrained in multiple ways. I illustrate this concern by focusing on the agency of Muslim women in France and the "Affaire du Foulard". Consequently, my discussion takes place at two, interconnected levels: (1) The "general" debate over the relationship between multiculturalism and feminism, which is my primary focus; (2) The "particular" level of the "Affaire" and the "foulard" itself in the French context. At both levels, my central concern is women's agency. Feminism, I argue, must understand women as agents acting within multiple roles and thus constrained in multiple ways, as both vulnerable within cultural groups and members of these groups. Feminism and multiculturalism are, therefore, allies rather than opponents.

Research shows that Muslims are often reproduced within the context that reinforces stereotyping of Muslims, see for example Otterbeck and Schielke. They are often regarded as a collective group with no distinct individuals and thereby the Islamic religiosity is portrayed as different and deviant from the more secular and private practiced Protestantism that is a common belief in Sweden. The purpose of this work is to study the already existing representation of Muslim women in a Western context, i.e. Muslim women in Sweden. This is done through an analysis of two ethnographic interviews and observational studies, written by researchers in Sweden (Karlsson Minganti and Sultan Sjöqvist) to investigate the existence of an "us and them" mindset. The two ethnographic studies which are analyzed in this work, deal with different types of Muslims: women who have been Muslims since birth and converted Muslim women. Furthermore, each researcher's results are put in relation to postcolonial theories to interpret and understand the conclusions of the researchers. My conclusion is that there are clear tendencies of an "us and them" mindset, where researchers place their research object as "them". The women are portrayed as different, with different values in relation to the "Swedish society" or the "Western world". Many of the women show awareness of being assigned the position of "the others" by the society. The women, both the converted and the ones who have been Muslim since birth, think that they do not fall into the norm of whiteness, they do not identify themselves as the "normal western woman" and they position themselves as a minority, forming the notion that they are "them" and confirming the exclusion of themselves. Other clear trends are the researchers ways to interpret and understand women's lives on the basis of the white 'middle-class women's experiences and thereby excluding the Muslim women’s own perception of their conditions of life.