Titlebook: Australian Muslim Women’s Borderland Subjectivities; Diverse Identities, Lütfiye Ali Book 2024 The Editor(s) (if applicable) and The Autho

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George Bush and the Guardianship Presidencysocial locations, have informed her subjectivity as a second-generation Muslim woman in Australia and, in turn, have informed her epistemic location and the approach and motivations for the study. In doing so, and guided by her predecessors, the author thus demonstrates how she arrived at the decolo

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Marshall, Education, and Leadershipion and resistance across intersecting relations of power in light of the broader discursive, material and political context of their lives. As part of this methodology, Maria Lugones’s work on world travelling is introduced, to bring to the fore critical questions between the knower and the known,

Infraction

The Marshall Plan and American Modestyd narrow myths about Muslim women that silence the diversity, plurality and struggles of Muslim women, and processes of Othering, function to sustain coloniality in Australia by constructing borders between ‘us’—egalitarian, racially superior Australians—and ‘them’—those misogynist, oppressive Musli

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The Marshall Plan and American Modestycounts of being Muslim, and demonstrated ways of knowing and being that transcended colonial logics. They negotiated the veil in ways that included rather than excluded diverse understandings, while making meaningful knowledges in regard to their own relationship with the veil.

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返老还童

Guardianship and Foreign Policy,on literature from multiple disciplines, the chapter explores colonial understandings of race and gender that informed settler colonialism and expansion, and reveals coloniality, the continuity of colonialism without an administration, in contemporary Australia. It examines coloniality under multicu

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Marshall, Education, and Leadershipparticipated in the study and provides an overview of the interviews conducted with the women. The decolonial feminist methodology used to theorise and analyse Australian Muslim women’s subjectivities is presented. The chapter begins by delineating the use of the postmodern concept of subjectivity i