Suchergebnisse

In this paper, two authors seize space as Muslim women feminist social work educators and researchers. We challenge and hopefully silence homogenizing, essentialist and Islamophobic constructions. The first author is a hijabi, Indo-Caribbean, able-bodied cis-heterosexual Muslim feminist; the second author is a disabled, queer Muslim of South Asian heritage. We identify as racialized and firmly rooted in intersectional critical feminist perspectives. Using an autoethnographic, conversation-based approach, we share our narratives (lived experiences) in social work academe. Navigating feminisms, Muslimness, strategic essentialism and Islamophobia while engaging in a critical praxis, we attempt to bring together contradictory discourses for critical examination. We engage with the following questions: How do Muslim women fit (or not fit!) in social work academe? How do Muslim women fit (or not fit!) in critical social work feminist spheres? And what do Muslim feminist futures look like in social work academe? Our lived experiences as racialized Muslim feminists are standpoint perspectives which offer situated knowledges that disempower dominant social work discourses. Social work can no longer be reactionary and preserve the status quo; it must move forward with foresight and be an active player in dismantling inequities.

There is an urgent need to increase the social inclusion of postsecondary faculty with disabilities by reducing the need to adapt to ableist and sanist neoliberal standards. In this article, two social work faculty with disabilities argue that their social exclusion is inevitable under systemic neoliberal priorities of individualism, efficiency, and productivity. We engage in a systems analysis of how educational institutions, namely universities, engage in practices and processes of social exclusion of faculty with disabilities through neoliberal ideologies, policies, and practices. Using an autoethnographic case study method, guided by an intersectional and disability justice theoretical framing, the authors challenge the ahistorical and non‐relational tendencies of neoliberalism in its many forms. Using lived experience as data, the authors elucidate strategies to promote social inclusion aimed at universities and at the discipline of social work. In conclusion, the authors advocate for change at the structural level for the social work profession and for postsecondary institutions.

Social movements are considered to be a modern phenomenon but they have existed in the past as well. Aligarh movement initiated by Sir Sayyid Ahmed khan is a typical social movement from 19th century, aimed at modernization and uplift of the Muslim community of India. It emerged in a period when the Indian Muslims were facing a sharp decline in their socio-economic and political status. This decline had created a psychology of retreat among them wherein they suspected any attempt to reform their lot. For instance, the introduction of modern education by the British rulers was adopted by the Hindu majority for obvious economic benefits. Conversely, the Muslims remained wary of modern education, particularly the English language as a conspiracy to destroy their age-old culture and religion. In this backdrop Sir Sayyid Ahmed Khan's tireless drive to inculcate modern education proved to be a miracle that transformed the Muslim middle classes for the next century. Although Aligarh movement has attracted tremendous scholarship, there has been virtually little attempt to theorize it as a social movement. In this context the present paper aims to study Aligarh Movement on the parameters of contemporary theories highlighting the causal dimensions of social movements. It will particularly explore the relevance of the elements of deprivation, resource mobilization, political processes, structural strain and those highlighted by the new social movement theory as causal factors in the emergence and evolution of Aligarh Movement.

The COVID-19 pandemic has had many implications for the lives, health, and well-being of Indigenous and racialized queer individuals and communities across the globe. In this article, three queer social workers (two Indigenous and one racialized-settler), situated on the traditional territories of the Haudenosaunee, Anishinaabek, and Neutral/Attawandaron people discuss lived experiences of social isolation, and mental health, while navigating work, education, and moments of resilience, in their communities of belonging. Through a circle process, they discuss the implications of social isolation for queer, Indigenous and racialized-settler individuals in the context of shifting notions of community due to the pandemic. The authors engage with unique intersectional social work standpoints that are steeped in Indigenous-centred, critically reflexive, queer, intersectional feminist, and relational approaches that highlight the politics of care, relational accountability, and relationship with Creation and ethics during COVID-19. The article concludes with recommendations for social work practice with Indigenous and racialized queer communities.

Die Qualität privater Dienstleistungen in der Gesundheitsfürsorge wird in Ägypten höher eingeschätzt als die staatlicher Einrichtungen. Trotz eines flächendeckenden öffentlichen Gesundheitsdienstes ziehen es viele Ägypter unabhängig von Einkommen, Wohnort, Geschlecht oder Alter vor, auf eigene Kosten einen ambulante medizinische Behandlung zu suchen. (DSE/DÜI)

This article explores the anti-LGBTQI (Lesbian, Gay, Bisexual, Transgender, Queer, and Intersex) campaigns' rise to power at the United Nations (UN), nation state sovereignty (of the member states), and criminalization LGBTQI assembly and association. Emphasis is placed on how these arguments are implemented and affect the social and political landscapes of LGBTQI rights promotion. Findings from primary interviews (conducted with UN bodies, agencies, and affiliates) are critically analyzed. The article concludes by challenging the arguments posed against LGBTQI rights being taken up as human rights from a social justice perspective and social work's role in protecting and supporting these marginalized populations in the international arena.