In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018)in two Canadian ... more In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018)in two Canadian case studies: (a) Irshad Manji, a Canadian Muslim journalist and activist who has been an active commentator on a variety of issues including those related to Muslims; and (b) the CBC sitcom Little Mosque on the Prairie (2007-2012), which was the first Canadian mainstream television series featuring Muslim characters. I suggest that these case studies illuminate the figure of the Acceptable Muslim (Kassam, 2018)who is represented as a “moderate,” modern, and assimilable Muslim, and who espouses a privatized faith with few public expressions of religious/cultural belonging. Centrally implicated in Canadian debates about multiculturalism, gender equality, citizenship, and secularism, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming icons of multiculturalism, reanimating the whiteness at the heart of the Canadian nation-state. The Acceptable Muslim sustains...
Veils and veiling are controversial topics in social and political life, generating debates acros... more Veils and veiling are controversial topics in social and political life, generating debates across the world. The veil is enmeshed within a complex web of relations encompassing politics, religion and gender, and conflicts over the nature of power, legitimacy, belief, freedom, agency and emancipation. In recent years, the veil has become both a potent and unsettling symbol and a rallying point for discourse and rhetoric concerning women, Islam and the nature of politics. Early studies in gender, doctrine and politics of veiling appeared in the 1970s following the Islamic revival and 're-veiling' trends that were dramatically expressed by 1979's Iranian Islamic revolution. In the 1990s, research focused on the development of both an 'Islamic culture industry' and greater urban middle-class consumption of 'Islamic' garments and dress styles across the Islamic world. In the last decade academics have studied Islamic fashion and marketing, the political role of the headscarf, the veiling of other religious groups such as Jews and Christians, and secular forms of modest dress. Using work from contributors across a range of disciplinary backgrounds and locations, this book brings together these research strands to form the most comprehensive book ever conceived on this topic. As such, this handbook will be of interest to scholars and students of fashion, gender studies, religious studies, politics and sociology.
This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of... more This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of post-9/11 discourses of nationalism and citizenship. Against the backdrop of the Canadian national narrative, I argue that the sitcom foregrounds a ‘moderate Muslim’ that demarcates the boundaries of the multicultural nation-state, especially when juxtaposed against the racially and sexually coded Muslim ‘other’ on the global landscape. The moderate Muslim is represented as ‘liberal’ and ‘modern’, one who seeks to integrate her faith into the multicultural fabric of society. Such a figure, represented both as a ‘good’ Muslim/immigrant and a ‘good’ Canadian citizen-subject, illuminates the boundaries of ‘acceptability’ within the Canadian national imaginary. The figure of the moderate Muslim reinforces the racial coding embedded in this imaginary, while enabling the state to proclaim its ‘multicultural tolerance’ and benevolence. Building on previous scholarship on race, citizenship, and nation-building, I argue that the moderate Muslim – as exemplified in Little Mosque on the Prairie – serves important ideological functions in (re)defining the internal (and racially coded) borders of the nation. While Little Mosque on the Prairie makes an important contribution to the representation of Muslims, challenging some stereotypes, I argue that it does not deliver on its considerable potential to articulate nuanced representations of Muslims. Through its foregrounding of the figure of the moderate Muslim, the sitcom reaffirms key norms, engages in a politics of authenticity, and reinforces hegemonic messages, both within Muslim communities and in Canadian society. Thus, the moderate Muslim becomes a key player in enabling the state to render invisible its exclusion of the ‘Muslim Other,' while maintaining its non-racist credentials.
Review of Education, Pedagogy, and Cultural Studies, 2011
In a world in which social media, visual images, and instant messaging are the everyday realities... more In a world in which social media, visual images, and instant messaging are the everyday realities of today's young people, films and videos play a crucial role in developing a critical understanding of how social, economic, political, and cultural structures mediate the lives ...
This article examines the magazine Muslim Girl (started publication 2007) and explores how the re... more This article examines the magazine Muslim Girl (started publication 2007) and explores how the representations on the magazine's pages construct a particular type of identity for Muslim women: an 'idealized'Muslim woman who is both North American/Western and Muslim. ...
This dissertation traces the emergence of the figure of the Acceptable Muslim in Canadian public,... more This dissertation traces the emergence of the figure of the Acceptable Muslim in Canadian public, political and cultural discourses, and illuminates the conditions for inclusion of such figures in the national imaginary. The Acceptable Muslim is perceived as a ‘good,’ ‘moderate,’ ‘modern,’ and assimilable Muslim, one who espouses a privatized faith with few public expressions of religious/cultural belonging. Against the backdrop of the racialization of Muslim bodies, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming passionate defenders of multiculturalism, whiteness and a global politics of Western domination. I theorize that the figure of the Acceptable Muslim sustains the narrative of the Canadian nation-state as liberal, democratic, secular, modern and inclusive, even as it relentlessly excludes, punishes and eliminates the Muslim Other. In this sense, Acceptable Muslims stand as sentries at the (symbolic) borders of the nation, reanimating the r...
In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018) in two Canadian... more In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018) in two Canadian case studies: (a) Irshad Manji, a Canadian Muslim journalist and activist who has been an active commentator on a variety of issues including those related to Muslims; and (b) the CBC sitcom Little Mosque on the Prairie (2007-2012), which was the first Canadian mainstream television series featuring Muslim characters. I suggest that these case studies illuminate the figure of the Acceptable Muslim (Kassam, 2018) who is represented as a "moderate," modern, and assimilable Muslim, and who espouses a privatized faith with few public expressions of religious/cultural belonging. Centrally implicated in Canadian debates about multiculturalism, gender equality, citizenship, and secularism, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming icons of multiculturalism, reanimating the whiteness at the heart of the Canadian nation-state. The Acceptable Muslim sustains the narrative of the Canadian nation-state as liberal, secular, modern, and inclusive even as it relentlessly excludes, punishes, and eliminates the Muslim Other, enabling such policies to be legitimated as "race-neutral." Acceptable Muslims stand as sentries at the (symbolic) borders of the nation, reanimating racialized boundaries of acceptability and signalling that those beyond these boundaries can be legitimately policed by the nation-state. My analysis provides insights into how Canada has re-configured the power and persistence of its white fantasy and, through the strategic use of the Acceptable Muslim, cloaks its deeply racialized coding in more palatable grammars of multiculturalism, gender equality, and secularism.
Veils and veiling are controversial topics in social and political life, generating debates acros... more Veils and veiling are controversial topics in social and political life, generating debates across the world. The veil is enmeshed within a complex web of relations encompassing politics, religion and gender, and conflicts over the nature of power, legitimacy, belief, freedom, agency and emancipation. In recent years, the veil has become both a potent and unsettling symbol and a rallying-point for discourse and rhetoric concerning women, Islam and the nature of politics. Early studies in gender, doctrine and politics of veiling appeared in the 1970s following the Islamic revival and ’re-veiling’ trends that were dramatically expressed by 1979’s Iranian Islamic revolution. In the 1990s, research focussed on the development of both an ’Islamic culture industry’ and greater urban middle class consumption of ’Islamic’ garments and dress styles across the Islamic world. In the last decade academics have studied Islamic fashion and marketing, the political role of the headscarf, the veili...
This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of... more This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of post-9/11 discourses of nationalism and citizenship. Against the backdrop of the Canadian national narrative, I argue that the sitcom foregrounds a ‘moderate Muslim’ that demarcates the boundaries of the multicultural nation-state, especially when juxtaposed against the racially and sexually coded Muslim ‘other’ on the global landscape. The moderate Muslim is represented as ‘liberal’ and ‘modern’, one who seeks to integrate her faith into the multicultural fabric of society. Such a figure, represented both as a ‘good’ Muslim/immigrant and a ‘good’ Canadian citizen-subject, illuminates the boundaries of ‘acceptability’ within the Canadian national imaginary. The figure of the moderate Muslim reinforces the racial coding embedded in this imaginary, while enabling the state to proclaim its ‘multicultural tolerance’ and benevolence. Building on previous scholarship on race, citizenship, and...
This article examines the magazine Muslim Girl (started publication 2007) and explores how the re... more This article examines the magazine Muslim Girl (started publication 2007) and explores how the representations on the magazine's pages construct a particular type of identity for Muslim women: an ‘idealized’ Muslim woman who is both North American/Western and Muslim. Such a woman is portrayed as liberal, educated, fashionable, a ‘can-do’ woman, who is also committed to her faith. This ‘ideal’ woman is situated squarely as a neo-liberal subject in an increasingly consumerist world: she is ‘marketable’ (and marketed) as the ‘good Muslim’ (Mamdani, 2004) and is positioned as the ‘familiar stranger’ (Ahmed, 2000) in North America. This so-called ‘modern’ Muslim (read: ‘good Muslim’) is juxtaposed both against the ‘fundamentalist’ Muslim (read: ‘bad Muslim’) and the ‘normalized’ white North American subject. Against the discourse of post 9/11 nationalism and within the context of (gendered) Orientalism, this article argues that such idealized representations present easily recognizab...
In a world in which social media, visual images, and instant messaging are the everyday realities... more In a world in which social media, visual images, and instant messaging are the everyday realities of today’s young people, films and videos play a crucial role in developing a critical understanding of how social, economic, political, and cultural structures mediate the lives of youth. As educators working in the area of anti-colonial and anti-oppressive education, we often use videos and films, not only to provide insights into the lives of young people, but also to help us engage them in critical examination and self-reflection regarding how individual, institutional, and structural factors account for the social and personal circumstances in which we find ourselves. As teaching tools and cultural media, videos, and films offer frameworks through which one can access the political and cultural realities of the world in which racialized minority and immigrant youth live.Inasmuch as youth see themselves represented in various media, they can also learn to critically question identit...
In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018)in two Canadian ... more In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018)in two Canadian case studies: (a) Irshad Manji, a Canadian Muslim journalist and activist who has been an active commentator on a variety of issues including those related to Muslims; and (b) the CBC sitcom Little Mosque on the Prairie (2007-2012), which was the first Canadian mainstream television series featuring Muslim characters. I suggest that these case studies illuminate the figure of the Acceptable Muslim (Kassam, 2018)who is represented as a “moderate,” modern, and assimilable Muslim, and who espouses a privatized faith with few public expressions of religious/cultural belonging. Centrally implicated in Canadian debates about multiculturalism, gender equality, citizenship, and secularism, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming icons of multiculturalism, reanimating the whiteness at the heart of the Canadian nation-state. The Acceptable Muslim sustains...
Veils and veiling are controversial topics in social and political life, generating debates acros... more Veils and veiling are controversial topics in social and political life, generating debates across the world. The veil is enmeshed within a complex web of relations encompassing politics, religion and gender, and conflicts over the nature of power, legitimacy, belief, freedom, agency and emancipation. In recent years, the veil has become both a potent and unsettling symbol and a rallying point for discourse and rhetoric concerning women, Islam and the nature of politics. Early studies in gender, doctrine and politics of veiling appeared in the 1970s following the Islamic revival and 're-veiling' trends that were dramatically expressed by 1979's Iranian Islamic revolution. In the 1990s, research focused on the development of both an 'Islamic culture industry' and greater urban middle-class consumption of 'Islamic' garments and dress styles across the Islamic world. In the last decade academics have studied Islamic fashion and marketing, the political role of the headscarf, the veiling of other religious groups such as Jews and Christians, and secular forms of modest dress. Using work from contributors across a range of disciplinary backgrounds and locations, this book brings together these research strands to form the most comprehensive book ever conceived on this topic. As such, this handbook will be of interest to scholars and students of fashion, gender studies, religious studies, politics and sociology.
This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of... more This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of post-9/11 discourses of nationalism and citizenship. Against the backdrop of the Canadian national narrative, I argue that the sitcom foregrounds a ‘moderate Muslim’ that demarcates the boundaries of the multicultural nation-state, especially when juxtaposed against the racially and sexually coded Muslim ‘other’ on the global landscape. The moderate Muslim is represented as ‘liberal’ and ‘modern’, one who seeks to integrate her faith into the multicultural fabric of society. Such a figure, represented both as a ‘good’ Muslim/immigrant and a ‘good’ Canadian citizen-subject, illuminates the boundaries of ‘acceptability’ within the Canadian national imaginary. The figure of the moderate Muslim reinforces the racial coding embedded in this imaginary, while enabling the state to proclaim its ‘multicultural tolerance’ and benevolence. Building on previous scholarship on race, citizenship, and nation-building, I argue that the moderate Muslim – as exemplified in Little Mosque on the Prairie – serves important ideological functions in (re)defining the internal (and racially coded) borders of the nation. While Little Mosque on the Prairie makes an important contribution to the representation of Muslims, challenging some stereotypes, I argue that it does not deliver on its considerable potential to articulate nuanced representations of Muslims. Through its foregrounding of the figure of the moderate Muslim, the sitcom reaffirms key norms, engages in a politics of authenticity, and reinforces hegemonic messages, both within Muslim communities and in Canadian society. Thus, the moderate Muslim becomes a key player in enabling the state to render invisible its exclusion of the ‘Muslim Other,' while maintaining its non-racist credentials.
Review of Education, Pedagogy, and Cultural Studies, 2011
In a world in which social media, visual images, and instant messaging are the everyday realities... more In a world in which social media, visual images, and instant messaging are the everyday realities of today's young people, films and videos play a crucial role in developing a critical understanding of how social, economic, political, and cultural structures mediate the lives ...
This article examines the magazine Muslim Girl (started publication 2007) and explores how the re... more This article examines the magazine Muslim Girl (started publication 2007) and explores how the representations on the magazine's pages construct a particular type of identity for Muslim women: an 'idealized'Muslim woman who is both North American/Western and Muslim. ...
This dissertation traces the emergence of the figure of the Acceptable Muslim in Canadian public,... more This dissertation traces the emergence of the figure of the Acceptable Muslim in Canadian public, political and cultural discourses, and illuminates the conditions for inclusion of such figures in the national imaginary. The Acceptable Muslim is perceived as a ‘good,’ ‘moderate,’ ‘modern,’ and assimilable Muslim, one who espouses a privatized faith with few public expressions of religious/cultural belonging. Against the backdrop of the racialization of Muslim bodies, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming passionate defenders of multiculturalism, whiteness and a global politics of Western domination. I theorize that the figure of the Acceptable Muslim sustains the narrative of the Canadian nation-state as liberal, democratic, secular, modern and inclusive, even as it relentlessly excludes, punishes and eliminates the Muslim Other. In this sense, Acceptable Muslims stand as sentries at the (symbolic) borders of the nation, reanimating the r...
In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018) in two Canadian... more In this paper, I analyze the perspectives of the Acceptable Muslim (Kassam, 2018) in two Canadian case studies: (a) Irshad Manji, a Canadian Muslim journalist and activist who has been an active commentator on a variety of issues including those related to Muslims; and (b) the CBC sitcom Little Mosque on the Prairie (2007-2012), which was the first Canadian mainstream television series featuring Muslim characters. I suggest that these case studies illuminate the figure of the Acceptable Muslim (Kassam, 2018) who is represented as a "moderate," modern, and assimilable Muslim, and who espouses a privatized faith with few public expressions of religious/cultural belonging. Centrally implicated in Canadian debates about multiculturalism, gender equality, citizenship, and secularism, Acceptable Muslims (re)confirm the racial boundaries of the nation-state, becoming icons of multiculturalism, reanimating the whiteness at the heart of the Canadian nation-state. The Acceptable Muslim sustains the narrative of the Canadian nation-state as liberal, secular, modern, and inclusive even as it relentlessly excludes, punishes, and eliminates the Muslim Other, enabling such policies to be legitimated as "race-neutral." Acceptable Muslims stand as sentries at the (symbolic) borders of the nation, reanimating racialized boundaries of acceptability and signalling that those beyond these boundaries can be legitimately policed by the nation-state. My analysis provides insights into how Canada has re-configured the power and persistence of its white fantasy and, through the strategic use of the Acceptable Muslim, cloaks its deeply racialized coding in more palatable grammars of multiculturalism, gender equality, and secularism.
Veils and veiling are controversial topics in social and political life, generating debates acros... more Veils and veiling are controversial topics in social and political life, generating debates across the world. The veil is enmeshed within a complex web of relations encompassing politics, religion and gender, and conflicts over the nature of power, legitimacy, belief, freedom, agency and emancipation. In recent years, the veil has become both a potent and unsettling symbol and a rallying-point for discourse and rhetoric concerning women, Islam and the nature of politics. Early studies in gender, doctrine and politics of veiling appeared in the 1970s following the Islamic revival and ’re-veiling’ trends that were dramatically expressed by 1979’s Iranian Islamic revolution. In the 1990s, research focussed on the development of both an ’Islamic culture industry’ and greater urban middle class consumption of ’Islamic’ garments and dress styles across the Islamic world. In the last decade academics have studied Islamic fashion and marketing, the political role of the headscarf, the veili...
This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of... more This paper analyzes Little Mosque on the Prairie, its characters and themes within the context of post-9/11 discourses of nationalism and citizenship. Against the backdrop of the Canadian national narrative, I argue that the sitcom foregrounds a ‘moderate Muslim’ that demarcates the boundaries of the multicultural nation-state, especially when juxtaposed against the racially and sexually coded Muslim ‘other’ on the global landscape. The moderate Muslim is represented as ‘liberal’ and ‘modern’, one who seeks to integrate her faith into the multicultural fabric of society. Such a figure, represented both as a ‘good’ Muslim/immigrant and a ‘good’ Canadian citizen-subject, illuminates the boundaries of ‘acceptability’ within the Canadian national imaginary. The figure of the moderate Muslim reinforces the racial coding embedded in this imaginary, while enabling the state to proclaim its ‘multicultural tolerance’ and benevolence. Building on previous scholarship on race, citizenship, and...
This article examines the magazine Muslim Girl (started publication 2007) and explores how the re... more This article examines the magazine Muslim Girl (started publication 2007) and explores how the representations on the magazine's pages construct a particular type of identity for Muslim women: an ‘idealized’ Muslim woman who is both North American/Western and Muslim. Such a woman is portrayed as liberal, educated, fashionable, a ‘can-do’ woman, who is also committed to her faith. This ‘ideal’ woman is situated squarely as a neo-liberal subject in an increasingly consumerist world: she is ‘marketable’ (and marketed) as the ‘good Muslim’ (Mamdani, 2004) and is positioned as the ‘familiar stranger’ (Ahmed, 2000) in North America. This so-called ‘modern’ Muslim (read: ‘good Muslim’) is juxtaposed both against the ‘fundamentalist’ Muslim (read: ‘bad Muslim’) and the ‘normalized’ white North American subject. Against the discourse of post 9/11 nationalism and within the context of (gendered) Orientalism, this article argues that such idealized representations present easily recognizab...
In a world in which social media, visual images, and instant messaging are the everyday realities... more In a world in which social media, visual images, and instant messaging are the everyday realities of today’s young people, films and videos play a crucial role in developing a critical understanding of how social, economic, political, and cultural structures mediate the lives of youth. As educators working in the area of anti-colonial and anti-oppressive education, we often use videos and films, not only to provide insights into the lives of young people, but also to help us engage them in critical examination and self-reflection regarding how individual, institutional, and structural factors account for the social and personal circumstances in which we find ourselves. As teaching tools and cultural media, videos, and films offer frameworks through which one can access the political and cultural realities of the world in which racialized minority and immigrant youth live.Inasmuch as youth see themselves represented in various media, they can also learn to critically question identit...
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