Muslim Women’s Experiences of Higher Education in Britain

2007 ◽  
Vol 24 (3) ◽  
pp. 46-69
Author(s):  
Fauzia Ahmad

I explore British South Asian Muslim women’s experiences of higher education and how it impacts identity construction and negotiation. Through semi-structured interviews with thirty-five undergraduate and post-graduate Muslim female university students, I reflect on their perceived and actual experiences. By stressing how representations of them influence their participation and experiences, I analyze how individual subjectivities are mediated and negotiated while reflecting common experiences. I also consider their accounts of the social and personal benefits they felt that they gained during their studies, as well as to the more disturbing and racialized aspects of their experiences. They differentiated between three overlapping forms of beneficial experience: academic, social, and personal. While instances of anti-Muslim racism were rare or subtle, certain university structures and expectations of what being a mainstream student means often contributed to a noted sense of “othering.” I conclude by highlighting how their accounts of their university experiences directly challenge those stereotypes that misrepresent educated Muslim women as “religious and cultural rebels.”

2007 ◽  
Vol 24 (3) ◽  
pp. 46-69 ◽  
Author(s):  
Fauzia Ahmad

I explore British South Asian Muslim women’s experiences of higher education and how it impacts identity construction and negotiation. Through semi-structured interviews with thirty-five undergraduate and post-graduate Muslim female university students, I reflect on their perceived and actual experiences. By stressing how representations of them influence their participation and experiences, I analyze how individual subjectivities are mediated and negotiated while reflecting common experiences. I also consider their accounts of the social and personal benefits they felt that they gained during their studies, as well as to the more disturbing and racialized aspects of their experiences. They differentiated between three overlapping forms of beneficial experience: academic, social, and personal. While instances of anti-Muslim racism were rare or subtle, certain university structures and expectations of what being a mainstream student means often contributed to a noted sense of “othering.” I conclude by highlighting how their accounts of their university experiences directly challenge those stereotypes that misrepresent educated Muslim women as “religious and cultural rebels.”


2016 ◽  
Vol 27 (2) ◽  
pp. 249-259 ◽  
Author(s):  
Sana Z. Shahram ◽  
Joan L. Bottorff ◽  
Donna L. M. Kurtz ◽  
Nelly D. Oelke ◽  
Victoria Thomas ◽  
...  

Despite attention paid to substance use during pregnancy, understandings of young Aboriginal women’s experiences based on their perspectives have been virtually absent in the published literature. This study’s objective was to understand the life experiences of pregnant-involved young Aboriginal women with alcohol and drugs. Semi-structured interviews to gather life histories were conducted with 23 young Aboriginal women who had experiences with pregnancy, and alcohol and drug use. Transcribed interviews were analyzed for themes to describe the social and historical contexts of women’s experiences and their self-representations. The findings detail women’s strategies for survival, inner strength, and capacities for love, healing, and resilience. Themes included the following: intersectional identities, life histories of trauma (abuse, violence, and neglect; intergenerational trauma; separations and connections), the ever-presence of alcohol and drugs, and the highs and lows of pregnancy and mothering. The findings have implications for guiding policy and interventions for supporting women and their families.


2017 ◽  
Vol 7 (2) ◽  
pp. 103
Author(s):  
Alif Fathur Rahman ◽  
Muhammad Syafiq

Full-face veil is a head scarf with a face cover which only leave eyes exposed used by Muslim women as accompanied with wearing long hijab and black dominated clothes covering body. A full-face veil has some kinds such as niqab and burqa. Women with full-face veil generally become the target of stigma. This study explores full-face veiled women’s experiences including their motivation that encourage them to wear it, the stigma they face, and how they cope with the stigma. Five women who wear full-face veils involved in this study. Data collected using semi-structured interviews and analyzed using interpretative phenomenological analysis. The result shows that wearing full-face veil is motivated primarily by religious loyalty and for guarding them from sexual objectification. Their strong religious loyalty make them ready to face stigma labelled by their surrounding society such as accused as a fanatic,a member of  terrorist group,  and being avoided by their surrounding people. The strategies they use to cope with the stigma cover internal and external strategies. The internal strategies consist of ignoring the stigma and taking the view that the stigma is caused by the surrounding society’s misunderstanding. Meanwhile, the external strategies include of taking effort to clarify and give the explanation to revise the misunderstanding,as well as participating in neighborhood activities.Key words: Muslim women, full-face veil, stigma, coping stigmaAbstrak: Cadar adalah penutup wajah perempuan muslim yang menutup wajah kecuali kedua mata digunakan dengan jilbab dan  baju kurung panjang serta didominasi warna gelap yang menutup seluruh tubuh. Perempuan bercadar biasanya rentan dengan stigma. Penelitian ini membahas pengalaman perempuan bercadar meliputi motivasi bercadar, bentuk stigma yang mereka hadapi, dan bagaimana cara mereka menghadapi stigma. Data dikumpulkan menggunakan wawancara semi-terstruktur dan dianalisis menggunakan analisis  fenomenologi interpretif. Penelitian ini mengungkap tiga tema yaitu motivasi bercadar, bentuk stigma yang dialami, dan strategi untuk menghadapi stigma. Hasil penelitian ini menunjukkan bahwa motivasi  bercadar muncul dari ketaatan dalam beragama dan keinginan untuk menghindarkan diri dari objektivikasi seksual. Hal ini membuat mereka siap menghadapi stigma seperti dianggap fanatik, anggota kelompok teroris, dan dihindari oleh orang-orang di sekitarnya. Strategi menghadapi stigma yang ditempuh partisipan dapat digolongkan menjadi dua, yaitu strategi internal dengan cara mengabaikan dan memaklumi pandangan negatif masyarakat sekitar, dan strategi eksternal melalui pemberian penjelasan sebagai klarifikasi dan ikut melibatkan diri dalam kegiatan bersama masyarakat sekitar.


1969 ◽  
Vol 58 (2) ◽  
pp. 179-192 ◽  
Author(s):  
Naveeda Khan

We begin with the words of rural and riverine women from Bangladesh recalling the events of their children's deaths by drowning. These events are cast as the work of supernatural beings, specifically Ganga Devi and Khwaja Khijir, who compel the mothers into forgetfulness and entice the children to the water. Is this a disavowal of loss and responsibility? This article considers that the women, specifically those from northern Bangladesh, assert not only their understanding of the losses that they have suffered but also their changing relationship to the river and its changing nature through their evocations of mythological figures. Alongside the many experiences of the river, the article takes note of its experience as paradoxical, with paradoxicality serving as the occasion for the coming together of the mythological, the material, and the social. The article draws upon Alfred North Whitehead to interrelate the strata of myths and their permutations, with the women's experiences of the river, and the river as a physical entity, allowing us to explore how the women's expressions portend the changing climate.


Author(s):  
Anne Roosipõld ◽  
Krista Loogma ◽  
Mare Kurvits ◽  
Kristina Murtazin

In recent years, providing higher education in the form of work-based learning has become more important in the higher education (HE) policy and practice almost in all EU countries. Work-based learning (WBL) in HE should support the development of competences of self-guided learners and adjust the university education better to the needs of the workplace. The study is based on two pilot projects of WBL in HE in Estonia: Tourism and Restaurant Management professional HE programme and the master’s programme in Business Information Technology. The model of integrative pedagogy, based on the social-constructivist learning theory, is taken as a theoretical foundation for the study. A qualitative study based on semi-structured interviews with the target groups. The data analysis used a horizontal analysis to find cross-cutting themes and identify patterns of actions and connections. It appears, that the challenge for HE is to create better cooperation among stakeholders; the challenge for workplaces is connected with better involvement of students; the challenge for students is to take more initiative and responsibility in communication with workplaces.


Author(s):  
Posy Bidwell ◽  
Nick Sevdalis ◽  
Louise Silverton ◽  
James Harris ◽  
Ipek Gurol-Urganci ◽  
...  

Abstract Introduction and hypothesis Obstetric anal sphincter injury (OASI) is a severe form of perineal trauma that can occur during vaginal birth. Long-term morbidities include anal incontinence and psychosocial disorders. To reduce these injuries within England, Scotland and Wales, the OASI Care Bundle was introduced to 16 maternity units (January 2017–March 2018). The OASI Care Bundle comprises four elements: (1) antenatal information, (2) manual perineal protection, (3) medio-lateral episiotomy (when indicated) and 4) recognition and diagnosis of tears. As part of the project evaluation, a qualitative study was conducted to explore women’s experiences of the OASI Care Bundle. Methods Semi-structured interviews were conducted with women (n = 19) who received the OASI Care Bundle as part of their maternity care. This was to explore their experience of each element. A thematic analysis of the interview data was performed. Results Three themes were identified: (1) memories of touch, whereby women reported that a ‘hands-on’ approach to perineal protection was a positive experience; (2) midwife as a supportive guide, where women reported that good communication facilitated a calm birth and post-birth diagnosis; (3) education: women need more information about perineal trauma. Conclusion This study contributes to the literature through its exploration of women’s experiences of perineal protection techniques and diagnosis of perineal trauma. Interviewed women indicated that they did not experience any of the care bundle elements as an intrusion of their physical integrity. Additionally, an urgent need was identified for more information about perineal trauma in terms of risk, prevention and recovery.


2003 ◽  
Vol 8 (4) ◽  
pp. 38-55 ◽  
Author(s):  
Razia Nordien ◽  
Nicky Alpaslan ◽  
Blanche Pretorius

This article provides a reflection on the experiences of Muslim women with regard to domestic violence. Opsomming Hierdie artikel werp ‘n blik op Moslemvroue se ervarings van huweliksgeweld. *Please note: This is a reduced version of the abstract. Please refer to PDF for full text.


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