By Margaretha A. van Es
This e-book explores how stereotypes of “oppressed Muslim girls” feed into the self-representations of girls with a Muslim heritage. the point of interest is on ladies energetic in, and talking on behalf of, a wide selection of minority self-organisations within the Netherlands and Norway among 1975 and 2010. the writer unearths how those girls have internalised and appropriated specific stereotypes, and likewise constructed counter-stereotypes approximately majority Dutch or Norwegian ladies. She demonstrates, especially, how they've got attempted many times to alter well known perceptions through delivering replacement photos of themselves and of Islam, paying specific consciousness to their makes an attempt to achieve entry to media debates. Her principal argument is that their efforts to undermine stereotypes could be understood as an statement of belonging in Dutch and Norwegian society and, in relation to girls devoted to Islam, as a requirement for his or her faith to be permitted. This leading edge paintings presents a “history from less than” that makes a beneficial contribution to scholarly debates approximately citizenship as a tradition of inclusion and exclusion. supplying new insights into the dynamics among stereotyping and self-representation, it is going to attract students of gender, faith, media, and cultural diversity.
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Additional resources for Stereotypes and Self-Representations of Women with a Muslim Background: The Stigma of Being Oppressed
76 MashriQ SV and Ahlalbait Youth Association were not women’s organisations but mixed-gender associations by and for young Muslims. The student association MashriQ SV was established in 2003 in The Hague by six university students, including one woman. Within a few years, more than half of the board positions were occupied by women, and this has remained so ever since. 3; Nesrin Altuntaş, Kevser Aktaş and Saliha Meray – MGVF (interviewed together 5 June 2013). 53–55. 74 Khadija Withagen – Dar al Arqam (interviewed 17 April 2013).
123 Just like with AJO in the Netherlands, DIN membership was open to all Muslim and nonMuslim youth regardless of their religious denomination. Still, almost all members were Shia Muslims. 124 Fatima Khalil – DIN (interviewed 27 July 2012). 2009” (2009); Lujean Nawafly – DIN (interviewed 3 September 2012). 126 Lujean Nawafly – DIN (interviewed 3 September 2012). 122 32 Stereotypes and Self-Representations of Women with a Muslim... and gender-segregated activities. 129 Attempts to obtain government funding failed owing to a lack of systematic membership registration.
The interviews were valuable in terms of obtaining insights into the women’s perceptions and motivations and obtaining information about the organisations not preserved in archives. The interviews were conducted between summer 2012 and spring 2013. Questions were asked about the organisations’ activities, their constituencies, the interviewees’ role within the organisations and about their perspectives on popular perceptions of women with a Muslim background, and the organisations’ interactions with the media.