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Seminar paper from the year 2016 in the subject Cultural Studies - Miscellaneous, grade: 1, University of Vienna (Kultur- und Sozialanthropologie), course: Home, Habitat and Diaspora, language: English, abstract: In the following I will discuss some general conceptual thoughts on the notion of diaspora, which could be useful for the discussion of the claim of an existing Muslim Diaspora. After the introduction I'd like to illustrate with social-science based literature on Germany and the USA thoughts on The Muslim Diaspora. Referring to this chapter I'd like to present arguments for and against the usage of the notion The Muslim Diaspora in social sciences. A reflection will sum up the ideas of the essay. Many especially western socialized scholars speak about the Muslim Diaspora in Europe and the USA. In fact that the notion of diaspora has been politicized, many nationalist groups or even governments often use the concept of diaspora to pursue agendas of nation-state-building or controlling populations abroad. Because of this politicization of the notion, “scholars have argued that the term should be used with care and not regarded as an innocuous analytical concept” (Brubaker 2005, quoted in Faist 2010: 13). Looking at the EU and the debate on a European comprehensive immigration policy, the term diaspora figures prominently in officially issued EU documents and that the concept has evolved along with efforts at migration control. In EU documents, “Diasporas are portrayed as networks of migrants with various legal links to the home country. By contrast, the language of UN documents revolves around ‘transnational communities’ as main actors in development policy.” (Faist 2010: 19) But in the terms of the EU, Diasporas, as proverbial “seeds in the wind”, “are thought to contribute to development in the countries of origin, without being burdened by the experience of traumatic dispersal.” (ibid. 19) In general, concepts of diaspora deal with dispersal, traumatic and the resulting emergence and reproduction of collective identity (varying intensities of ties to the country of emigration and the countries of immigration) (ibid. 21). It is important to notice that the concept and the meanings of the notion ‘diaspora’ changed dramatically in the academia (and even the politics) in the last decades. If the academia would argue, that the three main categories of the concept of diaspora are (1) the dispersion in space (2) the orientation to a homeland and (3) boundary maintenance - it could be possible to converge to the phenomenon of diaspora and to draw near the discussion if there is the Muslim diaspora in the western world and the following discussion question:
This book explores the idea of Muslim diaspora in context of Muslim communities in the United Kingdom. It critically looks at the notion of ummah and presents a comprehensive account of South Asian Muslims in London. Employing qualitative research methods and drawing on extensive fieldwork, it delves into the identification and transnational connections of Muslims in Britain. It shows the ways in which religious identity, practices and experiences may instigate diasporas focusing on South Asian Muslims in London — Indian, Pakistani and Bangladeshi Muslims — who account for 3.6 per cent of the total population. Further, the inter as well as intra group dynamics and studies how Muslims of different ethnic background settled in the same geo-political context engage with the notion of ummah. The volume will be of great interest to scholars and researchers of religion, especially Islam, politics, British studies and South Asian studies.
Drawing on fieldwork in Iraq, Pakistan, India, Indonesia, and the Philippines, Nationalism, Language, and Muslim Exceptionalism compares the politics of six Muslim separatist movements, locating shared language and print culture as a central factor in Muslim ethnonational identity.
There has been a sizable amount of research on how 9/11 has had an impact on public school communities, including students, teachers, and parents of Muslim identity. There is however a lack of study on Muslim principals of public schools. This book examines the lived experiences of American Muslim principals who serve in public schools post-9/11 to determine whether global events, political discourse, and the media coverage of Islam and Muslims have affected their leadership and spirituality. Such a study is intended to help readers to gain an understanding of the adversities that American Muslim principals have experienced post-9/11 and how to address these adversities, particularly through decisions about educational policy and district leadership.
Religious schooling in Canada has been a controversial subject since the secularization of the public school system, but there has been little scholarship on Islamic education. In this ethnographic study of four full-time Islamic schools, Jasmin Zine explores the social, pedagogical, and ideological functions of these alternative, and religiously-based educational institutions. Based on eighteen months of fieldwork and interviews with forty-nine participants, Canadian Islamic Schools provides significant insight into the role and function that Islamic schools have in Diasporic, Canadian, educational, and gender-related contexts. Discussing issues of cultural preservation, multiculturalism, secularization, and assimiliation, Zine considers pertinent topics such as the Eurocentricism of Canada's public schools and the social reproduction of Islamic identity. She further examines the politics of piety, veiling, and gender segregation paying particular attention to the ways in which gendered identities are constructed within the practices of Islamic schools and how these narratives shape and inform the negotiation of gender roles among both boys and girls. A fascinating and informative study of religious-based education, Canadian Islamic Schools is essential reading for educators, sociologists, as well as those interested in Immigration and Diaspora Studies.
This volume considers literary fiction by Muslim writers, dealing with the interaction of Muslim and non-Muslim cultures and exploring liberal orthodoxies such as secularism and multiculturalism. It covers writers such as Rushdie, Kureishi, Hamid, Aslam and Shamsie in essays by experts in English, South Asian, and postcolonial literatures in English.
This book examines the complexities of women’s lives in Africa and the transnational spaces of Europe and North America through the literary works of key African women writers. Using a postcolonial analytical framework, the book highlights the commonalities of African women’s identities and experiences across national, ethnic, linguistic, and religious boundaries in Africa and in western settings. It collates the multi-regional narratives of key African women writers who convey how women’s lives are shaped by social, economic, and political factors at home and abroad. It also illustrates the intersection of ethnicity, class, and gender that flows through all the texts examined. Unlike existing works that explore African women’s fiction, this book uncovers the transformation from postcolonial themes of nationhood to global modalities of post-independence writing through the lens of gender. The book engages with feminist expression through broad themes including religion, war and ethnic conflict, women’s status in society, tradition and modernity and local and global tensions. A unique approach to literary criticism of Anglophone African women’s writing, this book will be of interest to scholars and students in the field of African Literature, African Studies, Women’s Literature, Postcolonial Literature, Cultural and Ethnic Studies and Migration and Diaspora Studies.
Community Colleges and First-Generation Students examines a community college writing classroom through ten students from diverse linguistic, ethnic, socio-economic, and national backgrounds. Students are introduced to a version of academic discourse that challenges their identities and visions of the future.
Language and Muslim Immigrant Childhoods Documenting the everyday lives of Moroccan immigrant children in Spain, this in-depth study considers how its subjects navigate the social and political landscapes of family, neighborhood peer groups, and the institutions of their adopted country. García-Sánchez compels us to rethink theories of language and racialization by offering a linguistic anthropological approach that illuminates the politics of childhood in Spain’s growing communities of migrants. The author demonstrates that these Moroccan children walk a tightrope between sameness and difference, simultaneously participating in the cultural life of their immigrant community and that of a “host” society that is deeply ambivalent about contemporary migratory trends. The author evaluates the contemporary state of research on immigrant children and explores the dialectical relations between young Moroccan immigrants’ everyday social interactions, and the broader cultural logic and socio-political discourses arising from integration and inclusion of the Muslim communities. Her work focuses in particular on children’s modes of communication with teachers, peers, family members, friends, doctors, and religious figures in a society where Muslim immigrants are subject to increasing state surveillance. The project underscores the central relevance of studying immigrant children’s day-to-day experience and linguistic praxis in tracing how the forces at work in transnational, diasporic settings have an impact on their sense of belonging, charting the links between the immediate contexts of their daily lives and their emerging processes of identification.
Workplace diversity has become increasingly relevant to academics and practitioners alike. Often, this issue is tackled merely from a business-oriented/managerial point of view. Yet such a single-level perspective fails to acknowledge both the macro-societal context wherein companies and organizations act and the micro-individual dynamics by which individuals construct and affirm their identities in relation to others. Muslim minorities are part of current workplace diversity in many parts of the world. This book focuses on Muslim identities and their interrelations with societal frameworks and organizational strategy and practice. Contributors from various disciplines and societal contexts ensure a multiplicity of perspectives. The authors shed light on this diversity and draw implications for human resource management (HRM) theory and practice. Chapters uncover the wider discourses on Muslim minorities that impact organizational HRM. The book explores how HRM academics and practitioners might become aware of and counteract these discourses in order to acheive a truly inclusive HRM regarding Muslim minorities. Throughout Muslim Minorities, Workplace Diversity and Reflexive HRM, readers are guided from large theoretical concepts to specific contexts, whilst being encouraged to question their assumptions. This book lays the foundations for managing Muslim employees beyond stereotypes, enabling the reader to develop the reflexive mindset needed for truly inclusive HRM with regard to Muslim employees.