Intersectional Narrative Practice with Queer Muslim Clients

ABSTRACT

This paper aims to explore the way intersectional narrative practice offers rich descriptions of preferred storylines for queer Muslims in response to racism, sexism, heterosexual dominance and Islamophobia. Drawing on two original narrative practice examples with my queer Muslim clients, it outlines how intersectional narrative practice responds to the unique challenges Muslims face in navigating multiple systemic barriers (Crenshaw [1989]. Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine Feminist Theory and Antiracist Politics. University of Chicago Legal Forum. Available from https://chicagounbound.uchicago.edu/cgi/viewcontent.cgi?article = 1052HYPERLINK “https://chicagounbound.uchicago.edu/cgi/viewcontent.cgi?article = 1052&context = uclf"&.). In praxis I have intentionally incorporated different perspectives of cultural humility, feminism, unique- nuanced outcomes, the failure map, the queer art of failure, and collective narrative practices to reveal the nuances of care required in working with people and communities responding to systemic hardships. The outcomes of the practice examples demonstrate that Narrative Therapy and Community Work (NTCW) provides a framework for social justice and inclusive practices. The stories we tell and are told exist in a context that is shaped by broader sociopolitical discourses, and exploring shame and strength, failure and faith, loss and love through an intersectional narrative practice allows queer Muslims to grow and heal, grounded in their faith and family.

KEYWORDS:

• LGBTIQA+ Muslims
• narrative therapy and community work
• intersectionality

Acknowledgements

I acknowledge the Traditional Custodians of the Land on which I write. I pay my respect to the Elders, both past, present and emerging. I bear witness and honour their diversity, strength and resilience. As an Australian-Lebanese woman of Islamic heritage, I live on stolen land, a land that was never ceded, a land that belongs to Aboriginal people and Torres Strait Islanders. My work is in the context of a nation that was built on a history of genocide, and the ongoing impact of colonisation. I pay my respect to people with diverse bodies, genders and relationships who continue to struggle in the pursuit of justice and have created pathways for me to do this work. I also wish to acknowledge Cheryl White, who introduced me to the different languages feminism speaks. I am here today as a result of her activism. My gratitude, beyond words is expressed to the following people Johnella Bird, Liz Morrigan, Vicki Reynolds, Rebecca Howe, Abigail Thomas and David Denborough. Your contributions to my work and life sing through these pages. This paper is dedicated to Maria Pallotta-Chiarolli, Our Pioneer in living and loving diversity.

Disclosure Statement

No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Sekneh Hammoud-Beckett

Sekneh Hammoud-Beckett is a Senior Registered Psychologist and Narrative Therapist based on Gadigal Land. She is coloured by her Lebanese Muslim ancestry. When not immersed in the therapeutic space, she is engaged in community advocacy roles.