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Erschienen in: Contemporary Islam 1/2021

09.01.2021

“Some kind of family”: Hijra between people and places

verfasst von: Joud Alkorani

Erschienen in: Contemporary Islam | Ausgabe 1/2021

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Abstract

This article follows one woman’s serial migration to, away from, and back to Dubai in order to consider the intersections of migration, subjectivity, and piety. It analyzes how Hanna’s migratory journey, or hijra, relates to her desire to become pious and reveals how people in her life shape the trajectories of both her faith and her movement. Engaging scholarship on migration and ethical subjectivity, it traces how Hanna’s mobility runs parallel to her attempt to surround herself by those who make her piety possible. Whether it is the relationship with her parents and siblings in Birmingham, or the community of “sisters in Islam” she establishes in Dubai, Hanna is moved both by aspirations of piety and by the people who support (or inhibit) her efforts, highlighting the social nature of the geographic places she moves through and inhabits. Recognizing the ability of others to help or hinder her spiritual goals, Hanna actively seeks to settle amongst those who motivate and empower her to become the ideal Muslim she desires to be. Seen in this way, Hanna’s experience allows us to shift from a notion of subjectivity premised upon individualized acts of self-cultivation like prayer, fasting, or veiling to an appreciation of the intersubjective role of others in the development of the self. Combining this intersubjective lens with an alternative account of mobility, I argue for understanding Hanna’s self-positioning as an act that is not only geographic, but (inter)subjective, with the trajectory of her piety discernible both geographically and socially.

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Fußnoten
1
All names used in this article are pseudonyms. This article utilizes data collected from eighteen months of fieldwork and interviews conducted in Dubai, the United Arab Emirates, between 2016 and 2019. I carried out semi-structured life history interviews with 100 non-Emirati middle-class migrant Muslim women of varying ethnonational backgrounds between 19 and 59 years of age, most in their 20s, 30s, and 40s. With approximately half the women interviewed, I conducted more extensive ethnographic research, which involved spending time with women in their everyday settings by sharing tea in their homes, dining out together, meeting with their friends in parks or at the beach, and attending Islamic classes and self-development lectures together.
 
2
Though some women who relocated to Dubai from Europe described their move to me as a hijra, Hanna did not ascribe this Islamic idiom to her journey in our conversations. Despite this, I consider her movement a hijra because I understand the term broadly, referring to any motion in the direction of piety, regardless of whether the persons moving consciously foreground the religious objectives or consequences of their migration. As Hanna’s example demonstrates, these rationales may emerge after the fact.
 
3
Moreover, as Cati Coe (2016) illustrates in her study of female Ghanaian migrants, mobility is driven as much by social and spatial considerations as temporal ones. As women migrate from rural to urban areas (or transnationally), they work to synchronize the timings of their movement with care-giving responsibilities to their parents and children back home. This “entrainment” Coe describes, a temporal coordination of care and life-courses, becomes more challenging in transnational contexts, as Hanna’s example indicates.
 
4
Two notable exceptions are Paul Anderson (2011) and Vanessa Vroon-Najem (2014).
 
5
Traditional theological works referenced take for granted the distinction between dar al-Islam (space of Islam) and dar al-kufr (space of unbelief) (Abou El Fadl 1994; Masud 1990), a categorization which is often reproduced in scholarship on hijra. Such divisions have since been critiqued and complicated by European Muslims (Ramadan 2013).
 
6
Hanna was working illegally, like many in Dubai do, on a tourist visa which necessitated a “visa run” to the Omani border every 30 days.
 
7
I use a pseudonym for the center to preserve the anonymity of those who frequent it.
 
8
As of June 2018, there have been changes to Al-Noor’s organizational structure, and classes are no longer entirely free of charge; this section describes Al-Noor before June 2018, with the impacts of its recent transformations discussed in the postscript.
 
9
She is citing a popular hadith.
 
10
To do something “for the sake of Allah” means to do it with full sincerity, desiring nothing but God’s pleasure in the act. The term is used in numerous Quranic verses, such as “Say, ‘My prayers and sacrifice, my life and death, are all for God, Lord of all the Worlds” (6:162). Trans. Muhammad Abdel-Haleem. Hadiths mention specifically the great rewards inherent in loving another person for the sake of Allah, as opposed to any worldly benefit. In one popular hadith, Muhammad says: “Allah has servants who are neither Prophets nor martyrs and who the Prophets and martyrs are pleased to see what they have, due to their place of nearness to Allah.” The companions asked: “O Messenger of Allah! Who are they? What are their actions so that we may love them?’ He said: They are people who love one another for Allah’s sake, without having family connections among themselves or money that they give to each other.”
 
11
What Hanna terms “buying a visa” refers to a common practice undertaken by those wishing to remain in the country without holding a formal job. It usually entails undertaking an agreement with someone who legally runs a company in the UAE (often in one of its free zones) who “sells” them a work visa for a lump sum of money on the premise that they are employees of that company, after which individuals are free to live in the UAE off their own sources of income (whether coming from within the UAE or outside it).
 
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Metadaten
Titel
“Some kind of family”: Hijra between people and places
verfasst von
Joud Alkorani
Publikationsdatum
09.01.2021
Verlag
Springer Netherlands
Erschienen in
Contemporary Islam / Ausgabe 1/2021
Print ISSN: 1872-0218
Elektronische ISSN: 1872-0226
DOI
https://doi.org/10.1007/s11562-020-00459-7

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