Lyford Muslim Women

Muslim African-American women in the U. Finally, for some women, the headscarf is a convenience. Muslim religious writings are not entirely clear on the question of veiling. It can reduce comments from others about women being out in public and lessen incidents of harassment on the street and at work. They also want to dispel the assumption that all African-Americans are Christians, and that only people with origins abroad can be Muslim. Many women who cover talk about it as a way demonstrating their submission to God and a constant reminder to hold fast to Islamic beliefs such as being honest and generous to those in need. M uslim women inhabit a uniquely marginalised space in a world where the existence of rampant Islamophobia both disregards their voices in the wider world and is also used to justify silencing their voices within Muslim communities — by prioritising the issue of anti-Muslim racism over the struggle against patriarchal oppressions. Last year I wrote about the honour killing of a Pakistani social media celebrity, Qandeel Baloch. This reaction is familiar to many Muslim women who speak out, write, or activate in public spaces against the patriarchal oppressions and violence they face. The prevalent patriarchal order dictates which forms of violence against Muslims are more urgent and demand activism on our part. Under this order, anti-Muslim racism wins many times over before patriarchal oppressions are even discussed. The system that protects male privilege and gender hierarchies goes into overdrive when the reputation at stake is that of prominent Muslim men, such as clerics. When Muslim women speak up about this, we are accused of creating theatre. I grew up in a majority Muslim country; I know not all Muslim men are sexual predators but I also know that many, many men are — in cultures, communities and countries around the world.

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Lyford Muslim Women
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2019