Titlebook: Queer/Muslim/Canadian; Identities, Experien Momin Rahman,Maryam Khan Book 2024 The Editor(s) (if applicable) and The Author(s), under exclu

Genteel

Book 2024 future academic andresearch possibilities for further investigation and for the development of equitypractices for recognizing and challenging the oppressions suffered by queerMuslims, addressing the discussion to queer Muslims as well as mainstreamLGBTQ+ groups and mainstream Muslim groups.

BATE

Maryam Khanudes the effects of non-frictional as well as frictional contact between elastic bodies. Following a literature survey of various experimental and analytical approaches for solving elastic contact problems, a comprehensive review of numerical techniques used for analyses of contact problems is prese

过时

Maryam Khanedure includes the effects of non-frictional as well as frictional contact between elastic bodies. Following a literature survey of various experimental and analytical approaches for solving elastic contact problems, a comprehensive review of numerical techniques used for analyses of contact problem

RAGE

Momin Rahman,Maryam Khanmuscle sarcomere. The molecule is significant in maintaining sarcomeric structural integrity and generating passive muscle force via its elastic properties. Here we summarize our efforts to characterize titin’s elastic properties by manipulating single molecules with force-measuring laser tweezers.

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Minuet

Queer/Muslim/Canadian978-3-031-55840-5Series ISSN 2569-1317 Series E-ISSN 2569-1309

舰旗

concise

‘Are Homophobia and Transphobia Inherent Muslim Values?’ Arguing Towards Queer Muslim Inclusiondemn ‘homosexuality’. I unpack normative religious Islamic perspectives on same-sex relations and diverse gender configurations by reviewing the components of the Islamic tradition and jurisprudence (Quran, ., . and .) from liberatory and progressive perspectives.

FEMUR

Piety and Religion in the Lives of Queer Muslim Womenim women. Exploration of LBTQ Muslim women piety, religious agency, and strategies of resistance to hegemonic norms and discourses found in both the larger LGBTIQ + and Muslim diasporic communities is discussed. The research was framed by  an intersectional standpoint, critical race, and transnational feminist perspectives.

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