By Amina Alrasheed Nayel
The e-book highlights concerns on the topic of the development of gender in Africa and African id politics. It explores the restrictions of the built type of “African Muslim girl” in West Yorkshire. Amina Alrasheed Nayel makes use of Black feminist epistemology in addition to postcolonial, feminist, and significant race idea to envision the a number of identities that Sudanese girls negotiate within the united kingdom.
The assorted settings of Islam and Islamic tradition, circumscribed round problems with performativity of Islam and identification development within the diasporic area are unpacked during this quantity. moreover, this paintings analyzes particular practices and performances, beginning with the multifaceted nature of Islam and the problematical strategies of “Sunni/Sufi,” “Muslim woman,” “race,” and “blackness.” The ebook unearths that exile, nostalgia, and racial/ethnic adjustments inside of Islam and the broader united kingdom neighborhood underpin the performativity of Muslimness of the Sudanese ladies residing in West Yorkshire, and reiterates the significance of relocating past the homogeneity of the belief of “Muslim lady” in the direction of investigating the complexities of this team.
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Extra resources for Alternative Performativity of Muslimness: The Intersection of Race, Gender, Religion, and Migration
Alongside the recognition of ‘hybrid’ British identities, the development of the complex, yet widely celebrated, paradigm of multiculturalism took place (Parekh 2006). The Muslim Sudanese women’s identity is, therefore, ‘situated’ within a pluralistic British public sphere, where the right to ‘difference’ has become synonymous with ‘Britishness’. Yet African Muslim Sudanese women still remain excluded within the British context, bound by perpetuating racialized discourses. Observation of ethnic minority bodies, and their ‘different’ visual socio-cultural markers, frequently ‘places’ them outside the British imagination (Parekh 2005).
The second element of the word means to write, to make visually apprehensible to form the concept of the ethnographic. Peacock et al. 202) define ethnography as the social-scientific description of a people and the cultural basis of their people-hood. The racial and cultural diversity of people throughout the globe presented Europeans with problems of how to account for the origins, histories and development of a multiplicity of races, cultures and civilizations. 41) state that Before the professionalization of ethnography, descriptions and evaluations of the races and cultures of the world were provided by Western missionaries, explorers, buccaneers, and colonial administrators; their reports found in the churches and national and local archives throughout the world, and for the most part not known to contemporary ethnologists, were written from the perspective of, or by the representatives of, a conquering civilization, confident in its mission to civilize the world.
They viewed how the concept of performativity departed from addressing issues of culture (doing) and ethnicities (being) outside the domain of social acts. Butler (1990) and Dolan (2001) maintained that the concept constructs non-essentialized views on identities by tackling power dynamics that formulate and construct marginalized identities. Butler (1990), whose preoccupation was the question of identity, challenged feminist theory and politics by placing the concept of performativity centre stage.
Alternative Performativity of Muslimness: The Intersection of Race, Gender, Religion, and Migration by Amina Alrasheed Nayel