Asymmetries in Online Job-Seeking: A Case Study of Muslim-American Women

2021 ◽  
Vol 5 (CSCW2) ◽  
pp. 1-29
Author(s):  
Tanisha Afnan ◽  
Hawra Rabaan ◽  
Kyle M. L. Jones ◽  
Lynn Dombrowski
Keyword(s):  
Muslim American ◽  
American Women ◽  
Job Seeking ◽  
Muslim American Women

Gender, Space, and Muslim American Women

2020 ◽  
pp. 62-78
Author(s):  
Alisa Perkins
Keyword(s):  
South Asians ◽  
Cultural Citizenship ◽  
Muslim American ◽  
Women's Bodies ◽  
American Women ◽  
City Life ◽  
Teenage Girls ◽  
The Gaze ◽  
Dominant Society ◽  
Muslim American Women

This chapter analyzes how Yemeni and Bangladeshi American women and teenage girls in Hamtramck establish a particular type of gender organization—what I call “civic purdah”—across a variety of different contexts. Although there is no exact word for it in Arabic, Bangladeshis and other South Asians use the word “purdah” to signify gender separation, most often in expressed through patterns of dress (hijāb) and proximity, enacted in an effort to protect the sanctity of women’s bodies and spaces from the gaze and interference of unrelated men. Civic purdah signifies the way that women interpret and apply the purdah ethos in the municipal context as a means of participating in different aspects of city life. When enacted in public spaces and institutions, civic purdah can be considered a means for advancing cultural citizenship, defined as engaging in the dominant society while maintaining differences from the norm.

scholarly journals Reducing Muslim Mammography Disparities: Outcomes From a Religiously Tailored Mosque-Based Intervention

2018 ◽  
Vol 45 (6) ◽  
pp. 1025-1035 ◽  
Author(s):  
Aasim I. Padela ◽  
Sana Malik ◽  
Syeda Akila Ally ◽  
Michael Quinn ◽  
Stephen Hall ◽  
...  
Keyword(s):  
Odds Ratio ◽  
Positive Change ◽  
Theory And Practice ◽  
Positive Trend ◽  
Muslim American ◽  
American Women ◽  
Health Related ◽  
Intervention Impact ◽  
Muslim American Women

Objective. To describe the design of, and participant-level outcomes related to, a religiously tailored, peer-led group education program aimed at enhancing Muslim women’s mammography intention. Method. Using a community-engaged approach and mixed methods, we identified and addressed barrier beliefs impeding mammography screening among Muslim American women. Our religiously tailored, mosque-based, peer-led intervention involved facilitated discussions and expert-led didactics conveying health-related religious teachings, and information about the benefits and process of mammography. Barrier beliefs were addressed through reframing, reprioritizing, or reforming such beliefs. Participant surveys were collected preintervention, postintervention, 6 months postintervention, and 1 year postintervention. These measured changes in mammography intention, likelihood, confidence, and resonance with barrier and facilitator beliefs. Results. A total of 58 Muslim women (mean age = 50 years) that had not had a mammogram in the past 2 years participated in the two-session program. Self-reported likelihood of obtaining a mammogram increased significantly ( p = .01) and coincided with a positive trend in confidence ( p = .08). Individuals with higher agreement with barrier beliefs preintervention had lower odds for positive change in likelihood (odds ratio = 0.80, p = .03), while those who were married had higher odds for positive change in likelihood (odds ratio = 37.69, p = .02). At 1-year follow-up, 22 participants had obtained a mammogram. Conclusion. Our pilot mosque-based intervention demonstrated efficacy in improving Muslim women’s self-reported likelihood of obtaining mammograms, and increased their mammography utilization, with nearly 40% obtaining a mammogram within 12 months of the intervention. Impact. Our conceptual model for religiously tailoring messages, along with its implementation curriculum, proved effective in enhancing the likelihood and receipt of mammograms among Muslim American women. Accordingly, our work advances both the theory and practice of faith-based interventions and provides a model for addressing Muslim women’s cancer screening disparities.

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