Spatialized Islamophobia (Routledge Studies in Human Geography) by Kawtar Najib

Author:Kawtar Najib [Najib, Kawtar]
Language: eng
Format: epub
Publisher: Taylor and Francis
Published: 2021-11-17T08:00:00+00:00

Islamophobia in the home space

Islamophobia may occur in the private space of the home and be expressed directly within the family and by Muslims themselves. In general, debates about Islamophobia focus mainly on the global and national scales, as well as on the streets and other public places. But whether in a national emergency or at home, Islamophobic threats are just as serious. Indeed, private spaces such as the home, rarely discussed within Islamophobia Studies, are also of crucial importance (Mansson McGinty, 2020). Islamophobia within the family (close or extended) is beginning to receive more attention, and recent studies analyse inter-family criticisms and conflicting kinship relations between religious Muslims and certain family members, whether they are non-Muslim (Mansson McGinty, 2020; Ramahi, 2020), secular Muslim (Yucel, 2010) or simply Muslim with a differing level of religious practice and interpretation (Iner & Nebhan, 2019; Abbas, 2019). Family ties can foster Islamophobic incidents in the intimate space of the home due to ignorance of Muslim practices or dissimilar points of view. The domestic space is not only an emotional space with a primary role in shaping social and family relations (Rose, 1993; Blunt, 2005) and Muslim identity (Dwyer, 2000; Mohammad, 2005; Phillips D., 2009); it is also a driver of everyday Islamophobia, which is probably more difficult to overcome than other forms since it involves family members.

One of the most recurrent Islamophobic remarks at home concerns the hijab worn by young girls, mainly disapproved of by their parents or other relatives (Moosavi, 2011; Mansson McGinty, 2020; Yucel, 2010, Iner & Nebhan, 2019; Abbas, 2019; Shterin & Spalek, 2011). Here, family members who have differing religions or interpretations of Islam may develop strong hostilities to the hijab. Their anti-hijab sentiments are influenced by mainstream media and politics, and are expressed within interfaith or even Muslim families. Family members can blame relatives for wearing the headscarf using well-known stereotypical arguments relating to oppression, sexism, passivity and radicalization (Staeheli & Nagel, 2008; Farris, 2017; Frankenberg, 1993; Dwyer, 1999; Najib & Hopkins, 2019). Others are reluctant to see their young relatives (mainly daughters and nieces) with a hijab in the belief that they are too young and immature to truly understand its religious meaning. Some may dislike the style of head covering that these young women choose to wear, preferring a simple turban instead of their hijab or jilbab. There are also Muslim families who may disapprove of the headscarf mainly for security reasons, because they are afraid of hijab-motivated crimes. For all these reasons, the hijab can cause significant conflicts in family relationships.

Further important Islamic markers are also disputed by family members, and these are even more visible in the private space of the home than in public spaces. For example, prayer: Muslims pray five times a day, and trying to hide this practice from their families is in most cases impossible. Prayers can be seen as radical Islamic practice by some people (non-Muslims, secular Muslims, etc.) and, as a result, some practising Muslims living in a hostile family environment have to deal with negative remarks and feelings on a daily basis.

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