Unveiling Shi’i Religious Identities: Case Studies of Hijab in Culturally Homogeneous Canadian Schools

This qualitative case study explored 10 young female Shi’i Muslim Arabic-Canadian students’ experiences associated with wearing the Hijab (headscarf) within their home, community, and predominantly White Canadian public elementary school environments. The study integrated several bodies of scholarly theories in order to examine the data under a set of comprehensive lenses that more fully articulates and theorizes on the diversity of female Shi’i Muslim Canadian students’ experiences. These theories are: identity theories with a focus on religious identity and negative stereotypes associated with Muslims; feminism and the Hijab discourses; research pertaining to Muslims in school settings; and critical race theory. In order to readdress the dearth of information about Shi’is’ experiences in schools, this study provides an in-depth case study analysis in which the methodology strategies included 10 semi-structured in-depth interviews, 2 focus-group meetings, and the incorporation of the researcher’s fieldnotes. Data analysis revealed the following themes corresponding to participants’ experiences and values in their social worlds of home, community, and schools: (a) martyrdom and self-sacrifice as a means for social justice; (b) transformational meaning of the Hijab; (c) intersectionality between culture, religion, and gender; and (d) effects of visits “back home” on participants’ religious identities. Additional themes related to participants’ school experiences included: (a) “us versus them” mentality; (b) religious and complex secular dialogues; (c) absence of Muslim representations in monocultural schools; (d) discrimination; (e) remaining silent versus speaking out; and (f) participants’ strategies for preserving their identities. Recommendations are made to integrate Shi’i Muslim females’ identity within the context of Islam and the West, most notably in relation to: (a) the role of Muslim community in nondiverse settings as a space that advances and nurtures Shi’i Muslim identity; and (b) holistic and culturally responsive teaching that fosters respect of others’ religiosity and spirituality. This study makes new inroads into feminist theorizing by drawing conceptual links between these previously unknown connections such as the impact of the historical female exemplary role model and the ritual stories on the experiences of Muslim females wearing the Hijab.

Religious Diversity and Teacher Education: Experiences and Perspectives of Muslim Women as Teacher Candidates in Pre-service Programs

This qualitative research project explores the insights of Muslim women as teacher candidates completing pre-service programs in Ontario. Ontario schools cater to students from many ethnic, cultural and religious groups, including a sizable Muslim population. Muslims make up 4.6% of Ontario’s population with the highest concentration of Muslims in the GTA (Statistics Canada, 2011). The Muslim population in Ontario is of a significant enough number that, in a post 9/11 world, it has prompted discussion of how to integrate Muslim populations in Canada. In this research, I explore how Islamophobic sentiment is experienced in Ontario-based teacher education programs. I use Critical Race Theory (CRT) and Critical Race Feminism (CRF) to analyse and deconstruct experiences of female Muslim teacher candidates in pre-service programs. I discuss how Muslims are a racialized group that experience racism as discussed by critical race literature; however, there is a marked difference between how Muslim men and women experience gendered Islamophobia. By using in-depth research-based interviews, I explore how Muslim women perceived diversity, education, accommodations and Islamophobia in pre-service programs. This study adds to the current literature on critical race theory and anti-racist practices in education. Furthermore, this study adds to the voice of Muslim women in the discussion of diversity and inclusivity in educational institutions.

Five-year predictors of physical activity decline among adults in low-income communities: a prospective study

Affiliation: J. O'Loughlin: Department of Social and Preventive Medicine, Centre de recherche CHUM, Université de Montréal

African Nazarites : a comparative religious ethnography of Rastafari and Ibandla lamaNazaretha

Deux mouvements théologiques et culturels actuellement en croissance rapide suscitent un intérêt mondial, Ibandla lamaNazaretha et les Rastafari. Fondé par le Zulu prédicateur Isaiah Shembe pendant les années 1910, Ibandla lamaNazaretha prend son origine d’une église hiérarchique célébrant dans des temples extérieurs dans la province de KwaZulu-Natal et inclut maintenant un certain nombre de factions regroupées autour de la péninsule de l’Afrique du Sud. Le groupe des Rastafari, quant à lui, né en Jamaïque, a commencé comme une idéologie à plusieurs têtes qui a fleuri dans des zones éparses de l’île des Caraïbes. Il découle des interprétations d’une prophétie généralement attribuée à Marcus Garvey, concernant un roi devant être couronné en Afrique (circa 1920), et qui fut appliquée aux années 1930, avec le couronnement de Ras Tafari Makonnen comme Haile Selassie I, 225e empereur d’Éthiopie. Les adhérents et sympathisants de ces deux mouvements se comptent en dizaines de millions et ils exercent plusieurs types d’influences, tant aux niveaux politique, théologique, social que culturel, en particulier en Afrique et dans les Caraïbes aujourd’hui. Cette thèse soutient que les deux, Ibandla lamaNazaretha et les Rastafari, perpétuent un amalgame entre le « Naziréat » de l’Ancien Testament (Nombres 6:1-8) et le « Nazaréen » de l’évangile de Matthieu (2:23), à travers la dévotion à un seigneur contemporain: Haile Selassie I dans le cas du mouvement Rastafari et Isaiah Shembe dans le cas du mouvement Ibandla lamaNazaretha. Dans ce cadre théologique, à la fois les Rastafari et Ibandla lamaNazaretha ont réanimé les anciens rites de purification judaïques du naziréat jusque-là disparus, et les ont également adaptés, dans le contexte du messianisme, aux préoccupations postcoloniales de l’autochtonie. Grâce à la persistance de l’autochtonie, l’influence des idéaux indiens de résistance non-violente, et l’appropriation des différents thèmes bibliques, les deux mouvements africains noirs ont habilité avec succès leurs membres « dépossédés ». Ils l’ont fait par la création de communautés liminales, alors que des modes de vie agraires et auto-suffisants s’épanouissent en dehors des auspices d’une élite dominante : une herméneutique du nazaritisme unifie les diverses racines hybrides africaines, judaïques, chrétiennes, indiennes, et européennes.

Religious schools, social values, and economic attitudes: evidence from Bangladesh

This paper uses new data on female graduates of registered secondary secular schools and madrasas from rural Bangladesh and tests whether there exist attitudinal gaps by school type and what teacher-specific factors explain these gaps. Even after controlling for a rich set of individual, family and school traits, we find that madrasa graduates differ on attitudes associated with issues such as working mothers, desired fertility, and higher education for girls, when compared to their secular schooled peers. On the other hand, madrasa education is associated with attitudes that are still conducive to democracy. We also find that exposure to female and younger teacher is associated with more favorable attitudes among graduates.

Intent and Method: A Study of Female Characters in Aeschylean and Euripidean Drama

Aeschylus and Euripides used tragic female characters to help fulfill the purpose of religious celebration and to achieve the motivation of public reaction. The playwrights, revising myths about tragic woman and redefining the Greek definition of appropriate femininity, supported or questioned the very customs which they changed. Originally composed as part of a religious festival for Dionysus, the god of wine, revelry and fertility, the tragedies of Aeschylus and Euripides were evaluated by Aristotle. He favored Aeschylus over Euripides, but it appears as if his stipulations for tragic characterization do not apply to Aeschylean and Euripidean women. Modem critics question both Aristotle's analysis in the Poetics as well as the tragedies which he evaluated. As part of the assessment of Aeschylus, the character of the Persian Queen, Atossa, appears as a conradiction the images that Greeks maintain of non-Greeks. The Persians is discussed in relation to modem criticisms and as on its function as a warning against radical changes in Athenian domestic life. The Oresteia, a trilogy, also charts the importance of an atypical woman in Aeschylean tragedy, and how this role, Clytaemnestra, represents an extreme example of the natural and necessary evolution of families, households and kingdoms. In contrast to Aeschylus' plea to retain nomoi (traditional custom and law), EUripides' tragedy, the Medea, demonstrates the importance of a family and a country to provide security, especially for women. Medea's abandonment by Jason and subsequent desperation drives her to commit murder in the hope of revenge. Ultimately, Euripides advocates changes in social convention away from the alienation of non-Greek, non-citizens, and females. Euripides is, unfortunately, tagged a misogynist by some in this tragedy and another example-the Hippolytus. Euripides' Phaedra becomes entangled in a scheme of divine vengeance and ultimately commits suicide in an attempt to avoid societal shame. Far from treatises of hate, Euripidean women take advantage of the little power they possess within a constrictive social system. While both Aeschylus and Euripides revise customary images and expectations of women in the context of religiously-motivated drama, one playwright intends to maintain civic order and the other intends to challenge the secular norm.

Factors that contribute to low bone density in postmenopausal women in different Amazonian communities

Background: The aim of this study was to verify socioeconomic differences, nutrition, body balance and quality of life (QoL) in postmenopausal women with low bone mineral density (BMD) in two Amazonian communities. Methods: A total of 42 female volunteers participated in the study. The volunteers were separated into two groups: Villa (n= 20; 53±5.5 years) and City (n= 22; 56±7.9 years). The following evaluation instruments were used: dual energy X-ray absorptiometry (DXA); a socioeconomic questionnaire; a QoL questionnaire; a dietary habits questionnaire; and a balance test. Parametric and nonparametric tests were used. Results: The data showed significant differences in socioeconomic level (Δ%=+15.9%, p=0.000),lumbar spine L2-L4 (Δ%=+0.10%,p=0.007), balance(Δ%=+4.3%,p=0.03)and some important aspects of nutrition, such as the consumption of milk (Δ%=+34%, p=0.01) and alcohol (+14.8%, p=0.0001). These significant differences also contributed to the total QoL score (Δ%=+76.2%, p=0.000) and the majority of the QoL-related functions. Conclusion: This study verified that socioeconomic level, nutritional status, physical activity levels and QoL can influence the BMD of postmenopausal women. The study suggests new strategies for official health organizations to use in order to prevent and treat osteoporosis. In addition, this study can provide an orientation to physical activity, nutrition and medical professionals. © The Author(s), 2011.

Reproductive phenology of three species of Gelidiales (Rhodophyta) in two macroalgal communities from Tenerife (Atlantic Ocean, Canary Islands, Spain)

[EN] The reproductive phenology of three species of Gelidiales, Gelidium canariense, Gelidium arbuscula and Pterocladiella capillacea, was analysed seasonally for a period of one year in two localities on the West coast of Tenerife Atlantic Ocean, Canary Islands, Spain. Considerations are provided on sex ratio, maximum length and branch order of uprights and on the length of the thalli for each sexual and asexual phase of the Canary Islands populations. The three species were characterized by a high percentage of tetrasporophytes, while female and male gametophytes have been observed only in little proportion. Only G. canariense showed gametophytes in all seasons while the occurrence of gametophytes in G. arbuscula and Pterocladiella capillacea demonstrated a clear seasonality.

Toward a Better World: Finnish Utopian Communities since 1972

The utopian communities of Finns are linked to world history and the great ideological foundations behind numerous utopian endeavors. In the paper, Finnish utopian communities will be described, compared, and contrasted by their ideological backgrounds and in a global context. In addition, the reasons for the dissolution of these settlements are analyzed. Even though the Finnish utopian communities are not often mentioned together with More's Utopia, or with Fourier, Owen, Cabet, or Oneida, they have an interesting history reaching back to the 1792 “New Jerusalem” plan in Sierra Leone. While the best-known Finnish utopian ventures are Sointula in Canada (1901-1905) and Colonia Finlandesa (1906-1940) in Argentina there were, however, almost twenty similar Finnish ventures around the world based on nationalism, utopian socialism, cooperative movements, “tropic fevers,” and religious ideas.

The potential of female immigrants' integration into sport by intercultural clubs in Switzerland

Sport participation means a privileged access to participate in the sport system and the opportunities of actual integration into sport (Seiberth et al., 2013). The access to sport activities is often restricted for female immigrants. The function of sport participation concerning exercise offers of social associations is not a common theme in research on migration or on sports-related integration. Research on boundaries (Lamont & Molnár, 2002) suggest that gender-related and ethnic boundaries are stable behavioural and cognitive patterns leading to unequal social opportunities. The present study examined the potential of a Swiss intercultural club regarding female immigrants’ integration into sport by focussing on gender-related and ethnic boundaries. Ten interviews with female immigrants and conductress of an intercultural club plus a group discussion were held. Using qualitative content analysis and documentary method, findings reveal multifaceted, interwoven boundaries, e.g. maternal devotion, exclusive exercise offers for women, language learning devotion, religious need of headscarf. Otherwise resources to overcome boundaries are provided: Deploying competent employees; offering childcare, exercise offers suited to mothers‘ time schedule and language lessons; equitable, on integration focussed club-life. Thus, intercultural clubs might help to overcome boundaries and facilitate access to exercise for female immigrants and integrate them more successfully into sport than many sport clubs. A boundary focus and present data may open new perspectives for sport organisation and integration research. Further investigations of social associations offering exercise are advised.

The Lord of Heaven in the Inner Chambers: Jesuits, Women, and Domestic Christianity (ca. 1580-1690)

The study focuses on gender norms and practices in Chinese Christian communities established by Jesuit missionary activity during the long seventeenth century. It analyzes how European and Chinese gender norms and practices affected each other in the context of the Sino-Western cultural contact initiated by the missionaries. The thesis consists of two parts. First, it analyzes the ways in which European Jesuits engaged with Chinese gender relations in the course of their mission in China. The study demonstrates that the Jesuits’ adoption of the Chinese scholar-gentry’s habitus entailed a partial adaptation to Confucian gender norms. The latter placed great emphasis on gender segregation and therefore discouraged direct communication between missionaries and Chinese women. This resulted in the emergence of organizational and devotional arrangements of Christian communities specific to China. Second, the study discusses Chinese Christian women's religious culture that emerged in the absence of a strong missionary presence among female devotees. It points out that Chinese Christian women created their own ritual culture and religious sociability in the domestic context, and that they actively took part in shaping Chinese Christianity as masters of domestic rituals.

Reactive Co-Radicalization: Religious Extremism as Mutual Dicontent

Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremism—and typically generalising that to Islam or Muslims—is undeniable. Equally, there is evidence of Muslim rhetoric that fires up fears of a threatening West and antipathy to religious ‘others’ as damned infidels, including Christians and Jews who are otherwise regarded as co-religionists—as ‘peoples of the Book’. Mutual discontent and antipathy abound. On the one hand, Islamic extremism provokes a reactionary extremism from parts, at least, of the non-Muslim world; on the other hand, Muslim extremism appears often in response to the perception of an aggressive and impositional colonising non-Muslim world. ‘Reactive Co-Radicalization’, I suggest, names this mutual rejection and exclusionary circle currently evident, in particular, with respect to many Muslim and non-Muslim communities. This article discusses reactive co-radicalization as a hermeneutical perspective on religious extremism with particular reference to two European cases.

Association between glycemic index and glycemic load and the risk of incident coronary heart disease among whites and African Americans with and without type 2 diabetes: The Atherosclerosis Risk in Communities study

Several studies have examined the association between high glycemic index (GI) and glycemic load (GL) diets and the risk for coronary heart disease (CHD). However, most of these studies were conducted primarily on white populations. The primary aim of this study was to examine whether high GI and GL diets are associated with increased risk for developing CHD in whites and African Americans, non-diabetics and diabetics, and within stratifications of body mass index (BMI) and hypertension (HTN). Baseline and 17-year follow-up data from ARIC (Atherosclerosis Risk in Communities) study was used. The study population (13,051) consisted of 74% whites, 26% African Americans, 89% non-diabetics, 11% diabetics, 43% male, 57% female aged 44 to 66 years at baseline. Data from the ARIC food frequency questionnaire at baseline were analyzed to provide GI and GL indices for each subject. Increases of 25 and 30 units for GI and GL respectively were used to describe relationships on incident CHD risk. Adjusted hazard ratios for propensity score with 95% confidence intervals (CI) were used to assess associations. During 17 years of follow-up (1987 to 2004), 1,683 cases of CHD was recorded. Glycemic index was associated with 2.12 fold (95% CI: 1.05, 4.30) increased incident CHD risk for all African Americans and GL was associated with 1.14 fold (95% CI: 1.04, 1.25) increased CHD risk for all whites. In addition, GL was also an important CHD risk factor for white non-diabetics (HR=1.59; 95% CI: 1.33, 1.90). Furthermore, within stratum of BMI 23.0 to 29.9 in non-diabetics, GI was associated with an increased hazard ratio of 11.99 (95% CI: 2.31, 62.18) for CHD in African Americans, and GL was associated with 1.23 fold (1.08, 1.39) increased CHD risk in whites. Body mass index modified the effect of GI and GL on CHD risk in all whites and white non-diabetics. For HTN, both systolic blood pressure and diastolic blood pressure modified the effect on GI and GL on CHD risk in all whites and African Americans, white and African American non-diabetics, and white diabetics. Further studies should examine other factors that could influence the effects of GI and GL on CHD risk, including dietary factors, physical activity, and diet-gene interactions. ^

1H NMR Metabolomics Reveals Contrasting Response by Male and Female Mussels Exposed to Reduced Seawater pH, Increased Temperature, and a Pathogen

Human activities are fundamentally altering the chemistry of the world's oceans. Ocean acidification (OA) is occurring against a background of warming and an increasing occurrence of disease outbreaks, posing a significant threat to marine organisms, communities, and ecosystems. In the current study, 1H NMR spectroscopy was used to investigate the response of the blue mussel, Mytilus edulis, to a 90-day exposure to reduced seawater pH and increased temperature, followed by a subsequent pathogenic challenge. Analysis of the metabolome revealed significant differences between male and female organisms. Furthermore, males and females are shown to respond differently to environmental stress. While males were significantly affected by reduced seawater pH, increased temperature, and a bacterial challenge, it was only a reduction in seawater pH that impacted females. Despite impacting males and females differently, stressors seem to act via a generalized stress response impacting both energy metabolism and osmotic balance in both sexes. This study therefore has important implications for the interpretation of metabolomic data in mussels, as well as the impact of environmental stress in marine invertebrates in general.

How Language and Stereotypes Affect the Help-Seeking Behaviors of Victims of Female-on-Female Sexual Assault

While much attention has been paid to the experiences of the female victims of male-perpetrated sexual assault, relatively little attention has been paid to the experiences of female-on-female sexual assault. However, female-on-female sexual assault can and does occur within lesbian and queer communities. What literature there is on the topic demonstrates that gender stereotypes, as well as stereotypes about the lesbian and queer communities, play a role in the decision process to seek help. This paper seeks to analyze the role of language and stereotypes in the help-seeking behaviors of victims of female-on-female sexual assault, using Relational Frame Theory as a framework.