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In this empirical study, I describe how Muslim women leading American Islamic schools demonstrate emotionality by managing their own emotions and the emotions of others as core components of leadership practices. Using the lens of critical feminist studies, this research makes private emotional expressions a site for critical analysis of social, cultural and political influences that reflect patriarchal power imbalances and rising anti-Muslim sentiment. Through a national analysis of 13 interviews of Muslim women school leaders, centering their everyday leadership experiences as qualitative data, I found that these women skillfully managed emotions as both a demonstration of their faith and a professional effort to advance their school communities. The following themes emerged from the data as evidence of emotionality within American Islamic schools: (a) emotions as nurturing; (b) emotions as burdens; (c) emotional fluency and (d) emotions as resistance. This study expands the scholarship of critical feminist studies that examine the intersections of emotionality and leadership, by adding the voices of Muslim women school leaders who expertly manage emotions across cultural boundaries, through a difficult political environment, and as an embodiment of prophetic principles.

This study evaluates the effects of political institutional environment and management culture on the performance of nongovernmental/nonprofit organizations (NGOs/NPOs). Through narrative analysis of in-depth interviews conducted with the founders and directors of six Muslim womenʼs organizations (MWOs) in the United States and the Netherlands, the paper explores how these organizationsʼ relationship with the state, and the ethnic resources and management culture affect their performance. The findings indicate that when performance is evaluated as goal attainment, MWOs perform satisfactorily. However, when performance is assessed using financial sustainability or social image dimensions the results were mixed. Overall, the findings confirm that political institutional environment has significant impact on NGO/NPO performance, and that ethnic culture play a role in how MWOs are managed.

The purpose of this paper is to develop a method to understand the predictors of hijab fashion consciousness and consumption. Muslim women in developing countries have evolved from living a traditional to a modern lifestyle, as more women become more educated, work and earn their own money. As modern sophisticated Muslim women, they have transformed themselves in the way they dress and don their hijab while adhering to the Shariah-compliant dress code. As a result, hijab fashion among hijabistas “Muslim women who wear fashionable outfits with matching fashionable headscarves” is flourishing.

Data were collected using questionnaires distributed to Muslim women who visited the Kuala Lumpur International Hijab Fashion Fair 2014 using the convenience sampling method. A total of 345 final useable data were used for data analysis using SmartPLS.

Results show that dressing style, fashion motivation, fashion uniqueness and sources of fashion knowledge positively influence fashion consciousness and indirectly influence hijab fashion consumption.

Results of this paper will provide insights to the people involved in the fashion industry, such as designers, retailers and marketers, to understand the hijabista market segment. Practitioners can design proper hijab fashion products that are Shariah-compliant to capture the segment of Muslim women with proper marketing strategies.

The fashion of Muslim women, particularly the hijab fashion, has received little attention in the fashion literature. This paper hopes to provide new insights to relevant researchers and industries.

Reproductive health is critically important for women and yet minority women in Canada are less likely to use preventive health care services. The purpose of this paper is to increase understanding of the health behaviours of this minority population and, in particular, identify barriers to accessing reproductive health care services.

This study qualitatively analysed data from focus group discussions with 22 Muslim immigrant women in Ottawa, Canada.

The theme of modesty emerged as one of the main barriers in the health seeking behaviour of Muslim immigrant women when it comes to reproductive health and, therefore, the gender of the physician was very important. Focus group participants also discussed a preference for family physicians from the same ethnic and cultural background. Adaptation, or the need to be flexible if there was no alternative to a male doctor, emerged as a theme throughout the focus groups. Emergencies were frequently cited as a reason to adapt.

The findings reveal that while religious rules do play a predominant role in the health behaviour of Muslim immigrant women, communication by health care providers, government and health agencies can offer strategies to increase the uptake of preventive reproductive care.

This study offers unique insights into the very personal experience of reproductive health care through rich, qualitative data. Given the impact of culture and religion on perceptions and practices, in particular related to reproductive health, this study contributes to more effective communication strategies with Muslim women.

This paper aims to identify important factors affecting the success of Muslim women entrepreneurs (WOE) in the Medan city, North Sumatera province in Indonesia. There are 19 factors that are derived from trait-based, social psychological-based and behavioral-based approaches.

A descriptive, exploratory factor and confirmatory factor analyses are used in this study. There are 110 respondents of members of Indonesian Woman Entrepreneur Association and Indonesian Muslim Women Entrepreneur Association in North Sumatera, Indonesia.

The profile of Muslim WOE is elaborated, and 19 important factors are rated, while the top three factors of each approach are analyzed and discussed. This paper prioritizes the important factors and develops a framework that acts as a reference for success factors of Muslim WOE.

For the government, the rules and regulations must be created to support and facilitate the Muslim WOE and to conduct programs to enhance the development of their business. While for the researchers, they could see an increasing interest of Muslim WOE in business. With a combination of frameworks, the list of important success factors can be compared with the research studies by male counterparts and can be used for further studies.

The success in business is achievable regardless of gender difference. The Muslim WOE make everyone recognize the challenges that they were exposed to and the struggles that they have overcome in managing a business as what men may have already been through.

The purpose of this paper is to examine the relationship between neo‐colonialist discourse and Quebec's proposed Bill 94 aimed at restricting the public activities of niqab and veil‐wearing Muslim women.

Drawing upon postcolonial feminist frames, this study critically analyzes the discourses of Muslim women and Western elites that serve to construct the niqab and veil‐wearing Muslim women. Using critical discourse analysis of digital and print media articles from 1994 to 2010, the authors trace the discursive character of the Muslim woman related to Bill 94 which proposes the banning of religious face coverings when seeking public services in the Province of Quebec, Canada.

This paper develops a postcolonial understanding of the discursive conditions that constitute the social environment in which Muslim women are required to operate in Quebec and the advent of Bill 94. The authors contend that the discourses in the construction of Muslim women have mutated over time towards Western cultural hegemony and paternalism, and, in the process, Muslim women have been constructed as oppressed, in need of saving, and at the same time not to be trusted.

The account of events in this paper offer an alternative lens in privileging some of the embedded beliefs and values behind dominant cultural accounts of Quebec in relation to Muslim women and Bill 94. Future scholars may wish to extend this study through examining discourses of secular, veil and niqab‐wearing Muslim women; newcomers, those living in Canada for a longer period and those born in Canada; as well as those from different countries of origin. Another area of research that is ripe for exploration is workplace experiences of Muslim women in Canada. Additionally, examination of overt and subtle discrimination faced by Muslim women would provide important insights into employment equity and human rights.

This paper presents a close look at public discourses around the niqab and Muslim women in Canada, demonstrating the persistence of colonial dynamics and mindsets influencing how issues regarding minority groups are evaluated today.

This study aims to identify the challenges of Muslim women in terms of their dress code in Western society by including their clothing needs in the strategies of the fashion industry and marketing. The study focuses on wardrobe choices that have helped overcome these challenges and facilitated Muslim women’s integration into western society.

Descriptive statistics were used in this study through a questionnaire that was distributed among 265 randomly selected Muslim women in London, UK. The results have been presented in charts showing the percentages and frequencies of the different behaviors and challenges that were faced by Muslim women in the west.

The majority of the study sample preferred to use a variety of modern fashion trends from global brands to integrate with the community. The essential criteria for the Muslim women’s clothing choices include head hair cover and conservative full-length clothes that are non-transparent that cover the neck and chest area.

A study has investigated the clothing needs and behaviors of Muslim women in the west for their community integration. It analyzed the results and linked them with the role and contributions of designers, producers and fashion marketers in accepting the western society of Muslims and their integration with its members.

The identities of Muslim women tend to be essentialized into binaries of what she is and what she ought to be (Golnaraghi & Dye, 2016). For far too long Muslim women’s voices in North America have been marginalized by hegemonic Orientalist (Said, 1978) and traditionalist (Clarke, 2003) Islamic discourses. When it comes to issues of agency, empowerment, and self-expression, it is either imposed by Western ideals or regulated by traditionalist politics of Islam (Zine, 2006). As such, Muslim women activists must engage and negotiate within the dual and narrow oppressions of Orientalist and traditionalist Islamic representations of her (Khan, 1998; Zine, 2006). Given the scarcity of space provided in print media (Golnaraghi & Dye, 2016; Golnaraghi & Mills, 2013) for Muslim women to construct, appropriate, and remake their own identities, some have turned to social media to challenge these dichotomies through activism and resistance. Such a space is necessary in order to recover, resurface, and reauthorize the hybrid voices, experiences, and identities of the Muslim woman on their own terms in order to challenge hegemonic discourse. Highlighting the nuances of feminist activism, particularly that of Muslim postcolonial feminists that can make a difference to Critical Management Studies (CMS) as a community concerned with social justice and challenging marginalization and oppression. The “Somewhere in America #Mipsterz” (Muslim hipsters) video launched in 2013, the site for our critical discourse analysis, is one case where this resistance can be seen, showcasing fashionable veiled Muslim women artistically expressing themselves to the beats of Jay Z.

The desire to find a new look of expressing the Muslim identity in society has led to a renewal of Muslim women’s interest in fashion. This allows fashion players to make trendy clothing and expand their business to meet the rising needs of Muslim women. Thus, this study aims to explore the concept of hijab fashion from the perspective of Islamic clothing retailers in Malaysia.

Data for this study were collected qualitatively using semi-structured interviews and analysed using a deductive thematic analysis.

This exploratory study describes hijab fashion as a representation of clothing for ideal contemporary Muslim women that enhances the beauty in Islamic outfits from the perspective of Islamic clothing retailers. Hijab fashion has emerged as a modern form of the modest dress code in accordance with Islamic guidelines representing the hijaber identity. It is not just a veil to cover the awrah but also represents the impression of fashionableness and modernity, reflecting the self-image, trendy style and personality representing the true ideal Muslim women, who are known as Muslimah.

The sample and findings are based exclusively on the perception of retailers directly involved in Malaysia’s Islamic fashion business.

The findings from this study benefit the fashion retailers, Islamic fashion industry players and policymakers by highlighting the importance of providing appropriate products and services concerning the growth of Muslim consumer market and their spending behaviour.

The findings offer a new perspective on the nature of the phenomenon of hijaber fashion as a symbol of the modern Muslim woman from the viewpoint of Islamic fashion practitioners.

The aim of this paper is to explore how Arab Muslim women entrepreneurs construe success, their identity as successful and the influence of Islam on these construals in the country-specific context of Lebanon.

To achieve our aim, a qualitative interpretative methodology, drawing upon 25 in-depth, semi-structured interviews with Muslim women entrepreneurs was adopted.

Equipped with Islamic feminism, Arab women entrepreneurs experienced Islam as a malleable resource. Islam allowed them to construe success and their identity as successful at the juncture of their lived experiences as business owners, Muslims of good character and standing and Arab females. Ultimately, Islam unfolded as a dynamic religion that supports women's agency in a landscape dominated by deeply entrenched patriarchal societal and cultural norms and gender-based restrictions.

First, we contribute to research on the effect of Islam on entrepreneurship by demonstrating the influence of Islam on women's identity construction as successful and their construals of success. Second, we contribute to research on how entrepreneurs construe success beyond situating their construals of success in opposing camps of either objective or subjective success. Third, we contribute to research on identity construction and identity work by demonstrating how Muslim women entrepreneurs' identity as successful is construed at the intersection of their personal and social identities.