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The growing visibility of Islam in the public spaces of Western societies is often interpreted in the media as a sign of Muslim radicalisation. This article questions this postulate by examining the flourishing Muslim marriage industry in the UK. Informed by long-term ethnographic fieldwork in the British field of Islamic law, this article examines a Muslim speed-dating event, which took place in central London in It investigates how Islamic morality is maintained and negotiated in everyday social interactions rather than cultivated via discipline and the pursuit of virtuous dispositions.
In the media, as well as in political discourse, the growing visibility of Islam in the public space of Western societies is often interpreted as proof of the rise of religious fundamentalism.
tyrannical, Muslim women as downtrodden or exploited, and the wider world of what the (London) Times reporter Andrew Norfolk (a) has called the ‘ele- Rotherham between 19(see Tufail, ), and the Casey Review, Janmohamed incorporates an experience of speed dating into Love in a.
This article looks at the human rights protection in transitional post-uprising Tunisia, from to , offering insights into the willingness to both protect human rights and build capacity in Tunisia. It focuses on the establishment of an adequate legal framework in Tunisia, with particular attention being paid to the constitution-making process and, on the establishment, the strengthening of certain institutional capacities, such as the constitutional court and the Truth and Dignity Commission.
The article first gives a brief historical overview of the human rights situation in Tunisia. This is followed by an analysis of the willingness and capacity to protect human rights in post-uprising transitional Tunisia, in both the — and — periods. This article is based on evidence from a series of semi-structured interviews I conducted with the key political actors from various political parties, and actors from NGOs working on human rights, during field research in Tunisia in October-November , supplemented by secondary literature.
The popular uprising in Tunisia, which started in December and spread across the Middle East and North African MENA region, was mainly driven by the failure of the state to respect, protect and ensure human rights 1 Richardson-Little , These events have not only proved to political actors that human rights and freedoms are an articulation of human nature rather than artificial state constructions Hamd , 1—2 , but have also raised hopes for the improvement of human rights in the country. Human rights have become a more frequent topic of discourse as political actors have repeatedly referred to them to claim legitimate authority and popular support Odysseos and Selmeczi , — , regardless of their political background or former positions on the issue.
Tunisia is most commonly described as the rare success story of the so-called Arab Spring and is considered to be the country influenced most positively by the uprisings Badria , ; Yerkes The country has experienced a comparatively successful transition process, with strengthened civil rights and fundamental freedoms, flourishing activist movements and relatively stable political institutions.
Two years later, Freedom House designated Tunisia as the only free country in the region due to its adoption of a progressive constitution, improvements in governance, and the holding of free and fair parliamentary and presidential elections Freedom House
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examines a Muslim speed-dating event, which took place in central London in The practice of “halal” speed-dating documented in this article Fadil and Fernando () warn against the excesses they perceive in.
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Ashes get Fry’d’ Most British Indians would fail the Lord Tebbit’s cricket test where he said ‘the loyalty of British could be measured by who they supported in international cricket matches’, when it comes to India playing. But that does not hold true when the Ashes are played. Leading up to the Ashes, hopes were not high, but as the tournament began, and England’s magnificent performance took centre stage, all cricket fans united behind Alistair Cook’s team.
Interestingly, Stephen Fry, a known cricket fanatic had recently teamed up with MCC, the custodians of the Ashes to create a video animation, borrowing inspiration from Monty Python’s Flying Circus — in which Fry calls the Ashes a love story of how a small perfume jar became the Small But Special symbol of the rivalry between England and Australia. Last week, Fry made a different note. He posted on twitter: “If I weren’t already married, I think I might propose to StuartBroad08 or, if turned down joeroot One of Britain’s celebrity power couples, the pair were spotted taking a romantic stroll in New York recently, where Fry was shooting for the future blockbuster The Brits Are Coming.
Porn and politics Since the news of porn ban in India broke, jokes have been circulating everywhere. Buzzfeed UK published a series of mostly funny twitter comments, including, by one Jose Cavaco, who posted: “I knew it. The porn ban is a hoax.
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Your safety is our first priority. During my 10 years of research into Muslim fashion and other faith-related modest fashion, women reported feeling ignored by the fashion industry, and sometimes, if Muslim, downright avoided. And now, as my book Muslim Fashion hits the shelves, suddenly might finally be the year that the mainstream wakes up to this growing market. This article originally appeared on Huffington Post UK. Marketers have woken up to Ramadan as a potential parallel to Christmas – another festival that can be commercialised once brands realise that Muslim women often buy new clothes to wear or to gift at holiday time.
Often brands start with communications and marketing rather than design, rebadging existing product lines into themed collections aimed at Muslim consumers. One exception was Uniqlo that launched a new line of modest fashion in collaboration with British designer Hana Tajima. Prior to this, and often still, the needs of Muslim modest dressers were met initially by designers and creative entrepreneurs – often women – from within faith communities who realised they couldn’t get what they, or their daughters needed on the high street, in the mall.
The advent of e-commerce online made start-ups easier and a niche market of modest fashion quickly developed, with a vibrant blogosphere emerging alongside. As social media has developed, and aided by the advent of affordable smart phones, designers and bloggers can become tastemakers on an international stage, with visually led platforms like Instagram transcending language barriers. Combining ‘star buys’ from niche modest fashion designers, Muslim modest dressers navigate multiple fashion systems each of which is potentially transformed by their crafting of modish modesty.