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In view of the growing influence of religion in public life on the national and international scenes, Muslim Diaspora in the West constitutes a timely contribution to scholarly debates and a response to concerns raised in the West about Islam and Muslims within diaspora. It begins with the premise that diasporic communities of Islamic cultures, while originating in countries dominated by Islamic laws and religious practices, far from being uniform, are in fact shaped in their existence and experiences by a complex web of class, ethnic, gender, religious and regional factors, as well as the cultural and social influences of their adopted homes. Within this context, this volume brings together work from experts within Europe and North America to explore the processes that shape the experiences and challenges faced by migrants and refugees who originate in countries of Islamic cultures. Presenting the latest research from a variety of locations on both sides of The Atlantic, Muslim Diaspora in the West addresses the realities of diasporic life for self-identified Muslims, addressing questions of integration, rights and equality before the law, and challenging stereotypical views of Muslims. As such, it will appeal to scholars with interests in race and ethnicity, cultural, media and gender studies, and migration.

Despite socio-economic and cultural advances in liberal democracies, and institutionalized state responsibility in providing care for elderly citizens, old age generally seems associated with negativity. While the popularized market for products that help push back age-related defects speak to the release of the middle classes in these societies from bread-and-butter worries, it also has something to do with the politics of aging, how society perceives and treats old people and how, in effect, they perceive themselves. Among other things Moghissi explains that the result of unleashed market forces, economic instability, structural inequalities, consumerism, and skewed social policy, people's attitudes towards older people are undergoing change in Eastern cultures, such as Iranian also.

Over two decades of women's resistance and ceaseless efforts to overcome gender barriers in post-revolutionary Iran demonstrate that developmentalist policies of the ancien régime positively changed women's self-image and expectations. Regardless of the incomplete, deformed and debased character of modernisation forces, they opened possibilities for women that the new regime has not been able to take back through re-Islamisation policies, whether by persuasion or coercion. More important than small successes in pushing back the Islamists' offensives is women's new-found confidence in challenging the Muslim reformists' position on issues of women's rights, exposing the limits of reforms achievable under a religious state.

Even though the left has never held power in Iran, its impact on the political, intellectual and cultural development of modern Iran has been profound. This book's authors undertake a fundamental re-examination and re-appraisal of the phenomenon of leftist activism in Iran, interpreted in the broadest sense, throughout the period of its existence up to and including the present. Stephanie Cronin is Iran Heritage Fellow at University College, Northampton and Senior Research Associate in the History Department , SOAS, University of London. Her current work focuses on subaltern responses to modernity in Modern Iran. Acknowledgements. Note on Transliteration. Introduction 1. The Iranian Left in International Perspective 2. From Social-Democracy to Social-Democracy: The Twentieth Century Odyssey of the Iranian Left 3. Armenian Social-Democrats, the Democrat Party of Iran, and Iran-i Naw: A Secret Camaraderie 4. The First Congress of Peoples of the East and the Iranian Soviet Republic of Gilan, 1920-1921 5. Iran's Forgotten Revolutionary: Abulqasim Lahuti and the Tabriz Insurrection of 1922 6. Incommodious Hosts, Invidious Guests: the Life and Times of Iranian Revolutionaries in the Soviet Union, 1921-1939 7. The Strange Politics of Khalil Maleki 8. The Iranian Revolution and the Legacy of the Guerrilla Movement 9. Troubled Relationships: Women, Nationalism and the Left Movement in Iran 10. The Tragedy of the Iranian Left 11. The Left and the Struggle for Democracy in Iran 12. The Islamic Left: From Radicalism to Liberalism 13. The Working Class and the Islamic State in Iran

This article discusses the gender character of displacement. Using the example of the Iranian female diaspora, it argues that women's experience of displacement is relatively more positive than that of men, and women, generally, are more prepared and make more efforts to build a home away from home. However, the pressures for cultural resistance against the dominant culture and the institutional racism in the host country may counterbalance the impact of women's positive experiences. Under the banner of 'cultural resistance', patriarchal values and sexist norms are revitalized within the family as well as in the community, and the voices of dissent are muted and dismissed as outside influences. Cet article discute de la différence entre le vécu des personnes déplacées, selon qu'elles sont hommes ou femmes. En s'appuyant sur l'exemple de la diaspora féminine iranienne, il montre que l'expérience vécue par les femmes est relativement plus positive que celle des hommes et que les femmes, généralement, sont à la fois plus préparées et font plus d'efforts pour construire un foyer loin de leur pays d'origine. Cependant, les pressions qui s'exercent en faveur de la résistance culturelle à la culture dominante et au racisme institutionnel du pays d'accueil peuvent contrebalancer les aspects positifs de l'expérience des femmes. Sous le drapeau de la \"résistance culturelle\", les valeurs patriarcales et les règles sexistes sont revitalisées à la fois au sein de la famille et de la communauté, et les voix qui s'élèvent pour protester sont étouffées et rejetées comme agissant sous influence extérieure. Este artículo compara las condiciones de desplazamiento para los hombres y las mujeres. Basándose en el ejemplo de la diáspora femenina de Irán, el artículo subraya que la experiencia de las mujeres es relativamente más positiva que aquella de los hombres y que, en general, las mujeres se preparan mejor y hacen más esfuerzos que los hombres para establecer un nuevo hogar, lejos de su pais de origen. Sin embargo, las presiones que se ejercen para que prevalezcan los hábitos culturales frente a la cultura dominante, y el racismo institucional del nuevo pais pueden contrapesar el impacto positivo de la experiencia de las mujeres. Bajo el estandarte de la \"resistencia cultural\", se revitalizan los valores patriarcales y las normas sexistas en el seno de la familia y de la comunidad. Asimismo, se amordazan y se descartan las voces disidentes, alegando que son el fruto de influencias extranjeras.

Moghissi relates how the Sept 11 tragedy has created conditions to shrink the space for counterpatriarchal struggle for people who are committed to social justice and gender equity. War on terrorism has proved to be a cultural and political disaster that feeds on violence and breeds greater violence, and Middle Eastern women are greatly affected.

Population movements and migration are major features of our time. The number of migrants and displaced peoples in the world is estimated to have more than doubled since 1975, and around 175 million people currently live in a country in which they were not born (Rygiel 2010). This does not include the displaced populations within national borders in Africa, Asia, and the Middle East; about 20 millions of them live under the protection of the United Nations High Commissioner for Refugees. If globalization has brought together people through the free flow of capital, offshore production, marketing, and cultural goods and products, it has, at the same time, produced large-scale displacement and dispersion of peoples. All this raises pressing questions about integration, citizenship, equity, human rights, diversity, accommodation, and security.

This article discusses the gender character of displacement. Using the example of the Iranian female diaspora, it argues that women's experience of displacement is relatively more positive than that of men, and women, generally, are more prepared and make more efforts to build a home away from home.