Gender shapes both how Muslims are racialized and how they respond

Evidence

The surveillance of beauty is another way that Muslim American women who wear the hijab are surveilled for their cultural practices. Whiteness has become a marker of beauty and privilege both in the United States as well as in countries that make up the southern hemisphere, such as India (Hunter 2011). This is evidenced by the increased interest and use of skin lightening creams both in the United States and internationally. Hunter (2011) refers to “racial capital” as a material benefit people possess based on their skin tone. In a racialized society, the lighter one’s skin tone, the more access one has to economic resources such as jobs or social networks (Glenn 2009; Hunter 2011). Muslim women who wear the hijab were told wearing it made them ugly; they are also racialized for their beauty. — Saher Selod, Forever Suspect_ Racialized…, 292 (#exemplifies, via linked claim)

The report notes that racism and Islamophobia in the British context are often mixed together; as a result, anti-Muslim feelings and anti-Asian sentiment are often connected. In other Western contexts, it might be anti-Muslim and anti-Arab sentiments. When Muslims are involved, racist practices and prejudices get a pass. — Green, Todd H, The Fear of Islam_ An Introduction to…, 64 (#expands, via linked claim)

There are other forms of discrimination this population is encountering, like workplace discrimination, that would add to an understanding of the racialization of South Asian and Arab Muslims. But it is also important not to conflate all Muslim experiences. Future research will uncover the nuances in how ethnicity and race intersect with a religious identity. Although in this book I show that South Asians and Arabs encounter similar experiences because they are Muslim, African American Muslims’ encounters with a racialized religious identity may differ because of their unique history with racism in the United States. The hijab may mark African Americans as foreigners like it does for South Asians and Arabs, altering the way their bodies are read and, subsequently, the way they are treated. — Saher Selod, Forever Suspect_ Racialized…, 478 (#qualifies, via linked claim)

Categorization

• XREF: connects to: Bush-era discourse gendered Muslim others as incapable of self-determination; Muslim male violence is framed as an innate Islamic or racial impulse; Islamophobic stereotypes of Muslims form a closed gendered loop. — Carl W. Ernst, Islamophobia in America_ The Anatomy of…, 487 (+18 more)

Related

• Islamophobic experience varies with race, gender, location, and regime type (similarity 0.90)
• The hijab rather than skin tone triggers racializing surveillance of Muslim women (similarity 0.89)
• Wearing the hijab shifts how Muslim women are racially perceived and treated (similarity 0.89)
• The hijab marks Muslim women instantly and provokes hostile public encounters (similarity 0.88)
• Cultural and religious practices can racialize a body just as skin tone does (similarity 0.87)
• The hijab overrides whiteness as a racializing agent on any wearer. (similarity 0.86)
• Muslims move down the racial hierarchy rather than becoming a new race (similarity 0.86)
• The hijab functions like skin tone by marking bodies as racial others (similarity 0.86)
• Cultural and religious practices become racialized markers treated as inherent traits. (similarity 0.86)
• Muslim identity gets racialized through names and clothing, not only skin tone (similarity 0.85)
• The hijab triggers routine searches while skin tone only does in crises (similarity 0.85)
• African American Muslims experience racialized religion differently due to distinct history (similarity 0.85)
• Arabs classified as white lose that status upon wearing the hijab (similarity 0.84)
• Ordinary fashion choices become racial markers on hijabi bodies (similarity 0.84)
• Muslim Arabs move away from whiteness regardless of actual skin tone (similarity 0.84)

Broader Connections

• The hijab rather than skin tone triggers racializing surveillance of Muslim women #exemplifies (0.80) — Saher Selod, Forever Suspect_ Racialized…, 292
• Islamophobia and racial prejudice are entangled in distinct ways across Western contexts #expands (0.70) — Green, Todd H, The Fear of Islam_ An Introduction to…, 64
• African American Muslims experience racialized religion differently due to distinct history #qualifies (0.60) — Saher Selod, Forever Suspect_ Racialized…, 478
• Racial homogeneity assumptions enabled sweeping claims about the ‘Muslim mind’ #expands (0.55) — Deepa Kumar, Islamophobia and the Politics of Empire, 126