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In the first-person shooter game Counter-Strike, players have the opportunity to talk to each other through their headsets and microphones. Although the situation is changing, Fatima Sadiqi notes these observations still hold as gender relations dichotomously structure space in Morocco, where public space such as the street is reiterated as masculine, as opposed to the private space of feminine domesticity such as the kitchen , pp. This book considers how Moroccan-Dutch youth, mostly born in the Neth- erlands, navigate digital spaces to articulate their politicized identities in a time when claims over the failure of multiculturalism, anti-immigration sentiments and Islamophobia sweep across Europe. For example, users have negotiated the affordances of SNSs that blurred boundaries between private and public space for innovative forms of identity construction Papacharissi, Affective geographies on YouTube 5. A storm of protest erupted, with several actions going viral online. The size of the platform names in the figure indicate how frequent they were included in the Internet maps informants drew. Making an intervention in dominant cultural essentialisms, it is my intention to uncover the variety of different positionalities, ambiguities and contrasts hidden behind the seemingly singular and closed-off category of Moroccan-Dutchness. However, how I define it for myself is up to me, and myself only Without limiting the rights under copyright reserved above, any part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means electronic, mechanical, photocopying, recording or otherwise. Moroccan-Dutch parents are sometimes found to be more prohibitive about direct contact with the opposite sex than ethnic-majority Dutch parents. Quantitative and qualitative methods have their pros and cons. Being able to author and publish narratives about herself is a significant act for Dunyahenya and other minority youth alike to constitute themselves as specific individual beings.

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Description: This latter discourse foregrounds the role reserved for Western women as sex objects and places it in contrast to the rights granted to Muslim women within their families by Islam Piela, City dwellers have to make do with living in the copresence and close proximity of racial, religious and cultural others. Methodological considerations 3. Traditionally, reflexive self-making revolved around narrative practices such as, for example, diary writing Braidotti, , p. It was a great pleasure to learn more about digital practices from all the 1, survey participants. There, Nikkei has a particular resonance inseparable from the experience in internment camps. In contrast to their parents, they are part of a generation that grew up with digital technologies. Islamic radicaliza- tion, in particular, is presented as a major concern after the murder of the controversial Dutch filmmaker Theo van Gogh by radical Moroccan-Dutch Muslim Mohammed Bouyeri in , an event that can be understood in the wider context of Islamic fundamentalist attacks across the United States and Europe, including the September 11, , attacks on the World Trade Center in New York City. Second, I consider what informants say about their experiences of power in reflecting and articulating their collective voice with regards to the situation of the Moroc- can community in the Netherlands. Starting off with face-to-face contact proved invaluable in addressing the issue of digital trust in the private digital spaces of instant messaging and social networking sites. Of course, these issues are undeniably important and significant, but they present a narrow understanding of Moroccan- Dutchness. Roughly half of the respondents reported belonging to a Muslim subculture and one-fifth saw themselves as urban and hip-hop. Instead of, or next to, having Skype conversations with South Asians in the diaspora, youth of South Asian origins living outside South Asia identify as Desi.
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