4. Introduction
It is a rare occurrence for me to ever enjoy an assignment,
particular at this time of the semester. Yet to my complete and
utter surprise I found myself eager to begin this analytical
reflection with the hope of demonstrating how well I connected
with and understood the weekly units.
Three units specifically resonated with me, and even though they
encompass many similar concepts, each unit represented a
different aspect of my life and so I found it extremely difficult
not to include them in my reflection.
My hope is that this analytical reflection efficiently demonstrates
the skills I have acquired throughout this unit, and my ability to
critically analyze, interpret and evaluate a range of academic
resources in the Politics, Power and Resistance unit.
5. Contents
A Clash of Civilizations Reflection
Migration Reflection
Gender and Sexuality Reflection
6. A Clash of Civilisations
Main Reading:
Lila Abu-Lughod (2006) ‘The Muslim Women: The
power of images and the danger of pity’ Eurozine.
12. Gender and Sexuality
Main reading:
Ava Vidal (2014) ‘Intersectional Feminism’. What the hell is it? (and why you
should care)
13.
14.
15. References
Afshar H (2008). Can I see your hair? Choice, agency and attitudes: the dilemma of faith and feminism for
Muslim women who cover. Ethnic and Racial Studies, Vol. 31 No. 2, 411-427
Ava Vidal (2014) ‘Intersectional Feminism’. What the hell is it? ( And why you should care)’, The Telegraph, 15
January 2014. http//www.telegraph.co.uk/women/womens life/10572435/intersectional-feminism-what-he-hell-
is-it-and-why-you-should-care.html
Christine M. Jacobsen (2011). Troublesome threesome: feminism, anthropology and Muslim women’s piety.
Feminist review 98:65–82
J. Portes (2013) ‘ An Exercise in Scapegoating’ London review of books 35 (12): 7-9
Krieken R.V (2012). Between assimilation and multiculturalism: models of integration in Australia. Patterns of
Prejudice, 46:5, 500-517
Lila Abu- Lughod (2006) ‘ The Muslim Women: The power of images and he danger of pity’ Eurozine
Navarro L (2010). Islamophobia and Sexism: Muslim Women in the Western Mass Media. Human Architecture:
Journal of the Sociology of self-knowledge, Vol. 8 No. 2, 95-114
Rane H & Hersi A (2012). Meanings of integration in the Australian press coverage of muslims: implications
for social inclusion and exclusion. Media international Australia, No. 142
Syed J & Pio E (2010). Veiled diversity? Workplace experiences of Muslim women in Australia. Asia Pacific
Journal of Management, 27:115–137
All images obtained from Google
Editor's Notes
According to Vidal (2014) Intersectionality is the notion that “certain groups of women have multi layered facets in life that they have to deal with. There is no one fits all type of feminism”, and I certainly agree. I am a young, veiled, Muslim university student, and I definitely agree with most concepts that feminism advocates, however I don’t believe that the Western idea of feminism represents all races, cultures and religions, especially Islam.
Vidal (2014) argues that feminism can not be a one type fits all movement, and by doing this we are refusing to listen to the voices of all other women. Intersectionality I believe is an effective method of advocating equality for all genders, especially for the Muslim woman. Many Muslim women have multiple cultural and religious backgrounds that impact their experiences and values. For example my hijab is my identity, it’s the symbol of my freedom but to some feminists the hijab is a symbol of oppression and a form of male domination (Jacobson 2011). So how do we overcome this discourse?
I guess mainstream feminism needs to start listening to the voices of the womem they deem oppressed. They need to listen to the muslim women, to the black women and to the cultured women, they need to respect them and their decisipns and acknowledge how hard it is not only to be a women, but a women of colour, religion and race.
Conclusion
Fortunately in Australia there are policies put into place to encourage cultural diversity and respect, especially in the workplace. One policy labeled the ’Diversity Works’ policy is “characterized by a focus on skill and economic outcomes of diversity, while ignoring the broader socio-cultural and structural challenges” (Syed & Pino 2010). Perhaps mainstream feminists need to take a closer look at this policy and how it respects all cultures and religions.
To conclude, the concept of intersectionality made me feel included in the feminist debate, I finally felt like there was an aspect of feminism I could whole heartedly relate to and support. It it definitely something I have already discussed with my Muslim and non Muslim friends, and we all agree that communication and respect is the key. Once we master that, we can then pave the way for a more culturally and religiously tolerant society.
