By Amina Alrasheed Nayel
The booklet highlights concerns regarding the development of gender in Africa and African identification politics. It explores the constraints 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 demanding race concept to envision the a number of identities that Sudanese ladies negotiate within the united kingdom.
The various settings of Islam and Islamic tradition, circumscribed round problems with performativity of Islam and id development within the diasporic house are unpacked during this quantity. moreover, this paintings analyzes particular practices and performances, beginning with the multifaceted nature of Islam and the problematical suggestions of “Sunni/Sufi,” “Muslim woman,” “race,” and “blackness.” The publication finds that exile, nostalgia, and racial/ethnic modifications inside Islam and the broader united kingdom group underpin the performativity of Muslimness of the Sudanese girls dwelling in West Yorkshire, and reiterates the significance of relocating past the homogeneity of the belief of “Muslim girl” in the direction of investigating the complexities of this workforce.
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Extra info for Alternative Performativity of Muslimness: The Intersection of Race, Gender, Religion, and Migration
NAYEL In keeping with the central themes of ethnicity, gender and migration, it is important to recognize that migration as a process implies considerable ethnicized effects, and that globally, people of colour are disproportionately disadvantaged by globalization and migration (Hall 1990). The existence of the Muslim Black community in Europe generally, and in the UK in particular, is a reflection of this trend amid the further themes of nationalism and exclusion, which stand opposed to cultural hybridity.
Although power relations are emphasized by feminist ethnographers (Lorde 1984; Mohanty 1988; Bryman 2001; Corbin and Buckle 2009) they are nuanced, with each research group and research setting presenting its own set of unique challenges. I maintained the feminist advocacy standpoint of Mohanty (1988), Collins (1990), Lorde (1984) and hooks (1984) in order to break down the separation and hierarchy between myself ‘the researcher’, and the researched group. I was an insider and an outsider to this community simultaneously.
Butler challenged the production of the binary system of gender and the sense of the foundational importance of the category of gender (Butler, 1999). She further draws attention to the difficulties of tracing the binary categories of sexualized differences back to the chromosomal source of the body. Identities are not given by nature or a simple representation of cultures. Culture itself is a process of identity formation, and Butler in the end invokes the concept of performativity (Butler 1990, 1993).