In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initia... more In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initiating a systematic and hegemonic structural attempt to restrict Ahmadi Muslims from professing and practicing the Islamic faith in Pakistan. This state-sanctioned exclusion led to the mass migration of Ahmadis out of Pakistan into diasporic contexts. Using autoethnography, this article examines how being an Ahmadi Muslim woman in Canada remains rooted in deeply divisive politico-religious conflicts that transcend temporal and spatial boundaries and result in multiple layers of marginalities in the diaspora. I am conscious that my self-formation is racialized, gendered, and classed across three primary intersections: as a Pakistani/South Asian; as an Ahmadi Muslim; and as a woman. This “triple consciousness”, a term coined by Black feminist scholars and Afro-Latinx scholars in the United States to extend W. E. B. Du Bois’ “double consciousness”, produces a liminal and contradictory space o...
International Journal of Qualitative Methods, 2016
Critical research demands that we interrogate our own positionality and social location. Critical... more Critical research demands that we interrogate our own positionality and social location. Critical reflexivity is a form of researcher critical consciousness that is constant and dynamic in a complex spiral-like process starting within our own experiences as racialized, gendered, and classed beings embedded in particular sociopolitical contexts. Across diverse critical methodologies, a group of graduate students and their supervisor explored their own conceptualization of the reflexivity spiral by reflecting on how their research motivations and methodologies emerged from their racializing, colonizing, language-learning, parenting, and identity negotiating experiences. In this article, they present a spiral model of the critical reflexivity process, review the literature on reflexivity, and conclude with a description of critical reflexivity as a social practice within a supportive and collaborative graduate school experience.
In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initia... more In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initiating a systematic and hegemonic structural attempt to restrict Ahmadi Muslims from professing and practicing the Islamic faith in Pakistan. This state-sanctioned exclusion led to the mass migration of Ahmadis out of Pakistan into diasporic contexts. Using autoethnography, this article examines how being an Ahmadi Muslim woman in Canada remains rooted in deeply divisive politico-religious conflicts that transcend temporal and spatial boundaries and result in multiple layers of marginalities in the diaspora. I am conscious that my self-formation is racialized, gendered, and classed across three primary intersections: as a Pakistani/South Asian; as an Ahmadi Muslim; and as a woman. This “triple consciousness”, a term coined by Black feminist scholars and Afro-Latinx scholars in the United States to extend W. E. B. Du Bois’ “double consciousness”, produces a liminal and contradictory space o...
International Journal of Qualitative Methods, 2016
Critical research demands that we interrogate our own positionality and social location. Critical... more Critical research demands that we interrogate our own positionality and social location. Critical reflexivity is a form of researcher critical consciousness that is constant and dynamic in a complex spiral-like process starting within our own experiences as racialized, gendered, and classed beings embedded in particular sociopolitical contexts. Across diverse critical methodologies, a group of graduate students and their supervisor explored their own conceptualization of the reflexivity spiral by reflecting on how their research motivations and methodologies emerged from their racializing, colonizing, language-learning, parenting, and identity negotiating experiences. In this article, they present a spiral model of the critical reflexivity process, review the literature on reflexivity, and conclude with a description of critical reflexivity as a social practice within a supportive and collaborative graduate school experience.
Uploads
Papers by Ayesha Mian Akram