University of Chicago, United States.
Curr Opin Psychol. 2020 Oct;35:26-30. doi: 10.1016/j.copsyc.2020.02.008. Epub 2020 Mar 2.
While certain research topics regarding second-generation Muslim American women are still relevant, (e.g., Islamophobia and the hijab), recent research unearths the nuances within these topics while also moving away from them for a more holistic, accurate picture of the population. The gendered and racialized aspects of Islamophobia are examined, but so, too, are the responses and the agency of the women who are subjected to these prejudices. The reactions of Muslim women are critical to recognize as they highlight their agency and their presence as intentional actors in their own lives. Navigating both Muslim and non-Muslim spheres, they activate different sources of cultural knowledge for both while also creating their own dynamic, experiential sources. These new sources include the marrying of "American" technologies to traditional Islamic reasoning to create a third body of knowledge that is uniquely second-generation, Muslim, and American. The cumulative result of a generation of women having private identity revolutions is a slow but sure sociocultural change for Islam in America.
虽然关于第二代穆斯林美国女性的某些研究主题仍然具有相关性（例如，伊斯兰恐惧症和头巾），但最近的研究揭示了这些主题的细微差别，同时也摆脱了这些主题，以更全面、准确地描绘这一群体。伊斯兰恐惧症的性别和种族方面得到了研究，但穆斯林女性所遭受的这些偏见的反应和能动性也同样得到了研究。穆斯林女性的反应至关重要，因为她们强调了自己的能动性以及她们作为自己生活中有意行为者的存在。她们在穆斯林和非穆斯林领域之间游走，为这两个领域激活了不同的文化知识来源，同时也创造了自己的动态、经验性的知识来源。这些新的来源包括将“美国”技术与传统伊斯兰推理相结合，创造出一种独特的、第二代的、穆斯林和美国的知识体系。这一代人的女性在私人身份革命方面的累积结果是，伊斯兰教在美国的社会文化变革正在缓慢但肯定地发生。
