Contextualising Muslim women's assertiveness: cross-cultural perspectives on faith, gender and citizenship in British society

极右翼和西方女权运动都加入了反伊斯兰的大合唱，呼吁国家干预穆斯林妇女的生活，必须将她们从所谓的压迫性宗教和野蛮的穆斯林男子中解放出来，同时否认这些妇女发表意见或诋毁她们表达不同观点。该宗教，然后被呈现为“深刻反对民主和性别平等的精神”，根据亨廷顿的文明冲突，穆斯林和非穆斯林世界之间不可调和的差异是不同价值体系不可能在社会中共存的最终证据（Farris, 2017; Fekete, 2006; Modood 2010a:1660）。在《被压迫者教育学》（Freire, 1968）的指导下，本研究承认西方社会中穆斯林妇女所经历的交叉斗争，并认为，国家在履行其对公民和作为监督者和变革者的活动家的职责时，建立盟友关系的唯一合理方式是根据直接受影响者所设定的基础进行操作（Freire, 1968; Crenshaw, 1991）。这项调查旨在强调影响穆斯林妇女生活经历及其在英国社会和各自伊斯兰社区中的地位的物质和历史异质性。女权主义者的一套能力将支持福祉、赋权和自由的定性评估（Sen, 2003; Robeyns, 2003）。能力方法考察真正的自由（实现一个人所追求的存在和行为所必需的手段），同时考虑到人类的多样性和影响个人实现幸福能力的特殊环境。能力和功能（生命和行为的实际成就）被视为家庭、经济、社会和宗教领域授权水平的指标。此外，关于伊斯兰女权主义的拟议辩论包括对世俗的后殖民主义批评和对女权主义与宗教接触的积极重新评估，将女权主义对古兰经的解释、伊斯兰教法的设想改革和宗教与文化之间的分离置于性别平等斗争的中心（Mir-Hosseini, 2004; Modood, 2010b; Joly & Wadia, 2017）。

Far-right and Western feminist movements alike have joined the anti-Islam chorus, calling for State intervention in the lives of Muslim women, who must be liberated from an allegedly oppressive religion and barbaric Muslim men, while denying these same women a voice or vilifying them for expressing different views. The religion, then presented as "deeply opposed to the ethos of democracy and gender equality", is framed in terms of Huntington's Clash of Civilisations, whereby supposedly irreconcilable differences between Muslim and non-Muslim worlds are final evidence of the impossibility of different value systems to co-exist in society (Farris, 2017; Fekete, 2006; Modood 2010a:1660). Guided by the Pedagogy of the Oppressed (Freire, 1968), this study acknowledges the intersectional struggles experienced by Muslim women in Western societies and contends that the only reasonable way to allyship, on the part of the State in fulfilling its duties to citizens, and activists as watchdogs and change-makers, is to operate on the grounds set by those directly affected (Freire, 1968; Crenshaw, 1991). This investigation is set to highlight material and historical heterogeneities that influence the life experiences of Muslim women and their status in both British society and their respective Islamic communities. A feminist set of capabilities will support qualitative assessments of well-being, empowerment and freedoms (Sen, 2003; Robeyns, 2003). The Capability Approach examines real freedoms (the means necessary to achieve the beings and doings that one seeks), while considering human diversity and particular circumstances that influence the capability of individuals to achieve well-being. Capabilities and functionings (actual achievement of beings and doings) are taken as indicators of levels of empowerment in the familial, economic, social, and religious domains. Furthermore, the proposed debates on Islamic feminisms encompass a post-colonialist critique of the secular and the positive re-assessment of feminist engagement with religion, putting feminist interpretations of the Qu'ran, envisioned reforms of Shari'a law and the divestment separation between religion and culture at the centre of the struggle for gender equality (Mir-Hosseini, 2004; Modood, 2010b; Joly & Wadia, 2017).