'Nadia Jamal takes us inside the lives of ordinary Muslim women from around Australia, showing how they find ways to stay true to their faith, and to themselves as well. These candid and moving stories reveal a side to Australian life that is little known and often misunderstood.
'How would you feel, as a guest, about sitting in a suburban living room that is for women only?
What if you wanted a baby but as a single woman could not have one outside of a marriage?
Could you stay home to mourn a husband for four months and ten days?
'Headstrong Daughters takes us inside the lives of Muslim women in Australia today. They are working professionals, mothers, and students. At home they are finding ways to stay true to their faith as well as to themselves, navigating the expectations of their families and the traditions they brought with them to their new country.
'But things are not always what they seem. These candid, moving and sometimes surprising stories reveal a side to Australian life that is little known and often misunderstood. Inspiring, warm and determined, these women are the new face of Islam in Australia.' (Publication Summary)
'This book presents valuable insight into the lived experiences of Muslim women in Australia, highlighting the ways they organise their identities and obligations within the broader community while ‘staying true to their faith’ (2018: xiv). Most importantly, the book emphasises the fact that ‘Islam is not practised in a vacuum’ (2018: xv–xvi), along with the need to recognise that the Muslim community in Australia is not homogenous — that there are complexities that arise from the ethnic, cultural and geographic diversity present within communities (2018: 205).' (Introduction)
'This book presents valuable insight into the lived experiences of Muslim women in Australia, highlighting the ways they organise their identities and obligations within the broader community while ‘staying true to their faith’ (2018: xiv). Most importantly, the book emphasises the fact that ‘Islam is not practised in a vacuum’ (2018: xv–xvi), along with the need to recognise that the Muslim community in Australia is not homogenous — that there are complexities that arise from the ethnic, cultural and geographic diversity present within communities (2018: 205).' (Introduction)
