Exploring the experiences and identities of 18-25 year old mixed-ethnic individuals with a kin connection to Islam

这个项目涉及更好地理解与伊斯兰教有联系的混血民族个人经历的多种身份的交集。通过这样做，我希望挑战对穆斯林的基本描述，这些描述经常在英国社会中被复制，相反，我希望调查混血种族个体如何参与一场独特而流畅的融合之旅，以适应他们的混血身份以及对他们身份的其他影响，包括性别、性取向和民族性。考虑到这一点，以下影响将通过讨论参与者的社会活动、对婚姻和关系的态度、关于宗教和文化从属关系的问题以及未来的希望和期望而结合在一起。预计这将揭示以下社会学兴趣：与异性的关系、性别期望、衣着选择(谦虚)和饮酒--因为这些都是年轻人面临的众所周知的伊斯兰教和西方之间的紧张领域。研究问题：与伊斯兰教有亲属关系的混血个体如何理解和表现他们的自我？与伊斯兰教有联系的混血个体如何描述他们的成长历程？英国女性在混血穆斯林家庭中的紧张关系的关键领域是什么？作为一名与伊斯兰教有联系的年轻英国混血女性，管理相互冲突的文化道德有多难？在过去的15年里，英国看到越来越多的人表现出“多民族”身份，这可以从产生后代的多民族联盟的数量增加以及社会对多民族联盟的日益接受来解释(Song，2017)。可接受性不断提高的模式也得到了官方文件的发展的支持，例如2011年人口普查显示，67万人自我认同新的自我认同的种族类别：混合种族(国家统计局，2012年)。许多研究已经得出结论，多民族个体包含他们的一个或多个种族起源，这反过来又产生了复杂的种族和民族认同范围(Kidd，Teagle和Kessler-Harris，2012；Song，2017；Miywaki，2018)。尽管在一个崇尚超级多样性和文化杂交化的社会里，混血儿的“常态化”越来越多，但多种族的人仍然经历着融合在一起的必然性模式，而无论他们的独特和个人的种族背景如何(Murji和Solomos，2015)。现有的关于混合种族身份协商的研究大多集中在黑人和白人混血儿如何协商他们外貌的肤色线(Song&Parker，2011，p.30)。因此，这项研究的主要目的之一是超越黑人和白人的二元论，将自己与这些作品区分开来，并探索被社会学学术讨论边缘化的一系列种族背景。其他社会特征，包括社会阶层、性别、地理位置和家庭组织也被忽视，这也导致了对多族裔人民身份和经历的简化描述(Murji和Solomos，2015)。我的研究旨在探索多民族人民如何体验和谈判宗教、多种族和性别之间的相互交集，这一点还没有在伊斯兰教方面进行探索。从历史上看，柯林斯(1986)认为，身份可以位于“支配矩阵”中，因为身份协商经常发生在社会等级的交叉点上。我的研究旨在通过探索伊斯兰教、多种族背景和流行的男性和女性概念之间的流动关系，特别是这些影响如何在不同的背景下相互竞争来促进这一思路。

This project is concerned with better understanding the intersection of multiple identities experienced by mixed-ethnic individuals who have a connection to Islam, it . In doing so, I hope to challenge essentialised depictions of Muslims that are often reproduced in British society and instead, investigate how mixed-ethnic individuals engage in a unique and fluid journey of blending to accommodate for their mixed-ethnicity as well as other influences on their identities including, gender, sexuality and nationality.With this in mind, the following influences: culture, gender, religion and nationality, will be brought together by through discussion of the participants social activities, attitudes toward marriage and relationships, issues concerning religious and cultural affiliations, and future hopes and expectations. It is anticipated that this will shed light on the following sociological interests: relations with the opposite sex, gendered expectations, clothing choices (modesty) and alcohol consumption- as these are well known areas of tension between Islam and the West that young people face.Research questions:How do mixed-ethnic individuals with a kin connection to Islam understand and perform their selfhood? How do mixed-race individuals with a connection to Islam describe their journey growing up?What are the key areas of tension in mixed-race Muslim families for British females?How difficult is it to manage conflicting cultural morals, as a young British mixed-race female with a connection to Islam?The U.K has seen growing figures of 'multi-ethnic' identities in the last 15 years, this can be explained by the rising number of multi-ethnic unions that are producing offspring but also, the increasing acceptability of multi-ethnic unions in society (Song, 2017). The pattern of growing acceptability has also been supported by developments on official documents such as the 2011 Census which saw 670,000 self identify with the new self-identifying ethnic category: 'Mixed' (Office for National Statistics, 2012). A number of studies have concluded that multi-ethnic individuals embrace one or more of their ethnic origins which in turn produces a complex scope of racial and ethnic identifications (Kidd, Teagle and Kessler-Harris, 2012; Song, 2017; Miyawaki, 2018). Despite the increasing 'normalisation' of mixedness in a society which celebrates super-diversity and cultural hybridity, multi-ethnic people still experience patterns of essentialisation whereby they are merged together, regardless of their unique and individual ethnic background (Murji and Solomos, 2015). The majority of existing research on mixed-race identity negotiation focuses on how black/white biracial negotiate the colour line of their physical appearances (Song & Parker, 2011, p.30). Therefore, one of the key objectives of this study is to distinguish itself from these works by moving beyond the 'black' and 'white' binary and explore a range of ethnic backgrounds that have been marginalised from sociological academic discussion. Other social characteristics including social class, gender, geographic location and organisation of family are also neglected which has also resulted in simplified depictions of the identities and experiences of multi-ethnic people (Murji and Solomos, 2015). My research aims to explore how multi-ethnic people experience and negotiate how religion, multi-ethnicity and gender intersect with one another, which has not yet been explored in relation to Islam. Historically, Collins, (1986) argues that identities can be situated within a 'matrix of domination' as identity negotiation often occurs within the intersections of social hierarchies. My study aims to contribute to this line of thought by exploring the fluid relationship between Islam, multi-ethnic backgrounds and popular notions of masculinity and femininity and specifically how these influences situate ad contest with one another in different contexts.