Islamic feminism

“Speak Out” against injustices is the doctrine that guides Feroza Rose Mohammed, a woman many know simply as Rose. It is this belief that brought her the glare of publicity and created a storm of controversy in October 2007, when she protested on Eid day
against the placing of wooden barriers to separate men and women at the TML mosque. The words of Muhammad Ali (1942-), “service to others is the rent you pay here for your room on earth”, underpin the philosophy of Rose as wife, mother and citizen. Guided by the dictates of her faith, Islam, and the admonitions of the Qur’an—“You are the best people ever raised for the good of mankind because you have been raised to serve others; you enjoin what is good and forbid evil and believe in Allah.” (3:111)—she firmly believes in the promotion of good which would lead to the improved welfare of Trinidadian society. If one is to be defined by labels, Rose would want the following ascribed to her: Muslim, Trinidadian, passionate, simple, humble, service-oriented, empathetic and tolerant. Most of all, Rose embodies the elusive spirit of the transformative leader.

In April 2013 we conducted a survey on Islamic veiling at the Gulf University for Science and Technology (GUST) in Kuwait. The purpose of the survey was to establish reasons for veiling within the complex society of Kuwait and, in particular, to view the veil through the prism of recent international developments that have transformed veiling, at least partially, into a fashion phenomenon. International research has shown that in many Muslim and nonMuslim countries the veil is no longer necessarily a traditional item but is influenced by fashion and other contemporary phenomena. Such research has been undertaken since the late 1990s in several countries such as Egypt, Iran, the USA, the Netherlands, France, and Turkey (Gökariksel and Anna Secor 2012; Hoodfar, Homa. 2001; Karim 2006; Killian 2003; Laborde 2006; MacLeod 1993; Mir-Hosseini 2007; Nieukerk 2008; Sandikci and Ger 2010; Williams and Vashi 2007; Zuhur, Sherifa. 1992; Williams 1979). In North America, Williams and Vashi obse...

""An unexpected gem. An innovative book which explores the everyday lived reality of Muslim minorities in Hong Kong. The contemporary focus is framed by a fascinating history of South Asian Muslims which reaches back into the early 19th century. This beautifully wrought study sheds a great deal of light on a range of issues impacting Muslim minorities: from the extent of hybridity—adapting basketball spaces to cricket—to the challenge of eating halal in a culinary culture where pork is ubiquitous! Young Muslims in Hong Kong face racism and their inability to access Chinese language schools has huge implications for employment and social mobility. However, Islam is respected and they are not seen through a security lens. In all, a hopeful study." —Philip Lewis, author of Islamic Britain and Young British and Muslim

"There has long been a need for a book-length account of Muslims in Hong Kong; this readable and informative book admirably fills this void. Anyone interested in how Muslims make their lives and practice their faith in the Chinese city of Hong Kong should definitely read it." —Gordon Mathews, author of Ghetto at the Center of the World: Chungking Mansions, Hong Kong

"In this insightful and fascinating book, O'Connor walks us through the bustling streets of Hong Kong where space, civility, hope and freedom are created every day by the territory's diverse Muslims. It provides a rare glimpse into an imperfect, but perhaps 'good enough' cosmopolitanism, lived in the schools, homes, shops and lives of ordinary people. Amidst the worry and panic about young Muslims in diaspora as either problems or victims, this is a refreshing and much-needed account of the valuable ways a global city deals with difference. An essential text for scholars and students of youth, diversity and contemporary multiculturalism." —Anita Harris, author of Young People and Everyday Multiculturalism

More than a quarter of a million Muslims live and work in Hong Kong. Among them are descendants of families who have been in the city for generations, recent immigrants from around the world, and growing numbers of migrant workers. Islam in Hong Kong explores the lives of Muslims as ethnic and religious minorities in this unique postcolonial Chinese city. Drawing on interviews with Muslims of different origins, O’Connor builds a detailed picture of daily life through topical chapters on language, space, religious education, daily prayers, maintaining a halal diet in a Chinese environment, racism, and other subjects. Although the picture that emerges is complex and ambiguous, one striking conclusion is that Muslims in Hong Kong generally find acceptance as a community and do not consider themselves to be victimised because of their religion."

This paper theorises the teaching and learning of feminist approaches to the Bible and the Qurʾan in a Master’s course with a historically Christian focus. It draws on a critical review of an assessment task, and our pedagogical experiences as teachers, to consider how students made meaning within this decolonial pedagogical space, which explored feminist approaches to the two sacred texts. Our analysis shows, our work as teachers was to hold onto the tension in the space between two feminist approaches to sacred texts, and to not succumb to the pressure to release, trivialise or exacerbate that tension.

Afghan women and girls became the portray of the victim of violence since several years ago. The news about the tragedy spread through the newspaper, printed and online, and also in the literature world. The exposure of their sufferings as the impact of war and conflict among the etnics on Taliban rezim reflected in the Parvana's Trilogy named The Breadwinner (2000), Parvana's Journey (2002), and Mud City (2003). These trilogy were written by Deborah Ellis. This research is intended to show how the women and girls became the worst victim which received violence caused by all of the triggers. This paper uses theory of violence and framing analysis to analyze those violences. The result of discussion shows that many efforts done by women and girls to overcome their difficult lives, such as pretending being boys, human trafficking, and living as refugees are the ways to survive.

This to show the repression experienced by Afghan women in the novel My Forbidden Face, written by a young Afghan woman writer. The discuss is the problems that when women can no longer speak of their own freedom and independence. During those dark periods the invasion of the Taliban, women were repressed by the confines of the social system and traditions. My Forbidden Face features the repression of Afghan women in the name of Islam and under a patriarchy system. Women were restricted only the domestic realm and were not allowed to work, attend school or engage in any other activities outside their home. Only men were in the public domain and could freely travel outside the home, to work, and do all other activities. This study a qualitative method applying the concepts of gender and feminism as tools. The results of this study reveal the repression experienced by many Afghan women the patriarchal culture and gender construction prevailing in Afghanistan women were deprived of their rights part in the public domain.

Secular frameworks of rights and empowerment have failed to deliver effective solutions to social issues in many contexts where religious revivalism is on the rise. This has been particularly poignant in the case of secular feminism in Muslim-majority countries. The realisation that social problems such as patriarchal gender relations, violence, and poverty must be approached from an Islamic perspective to have a raison d’être in such contexts has encouraged women to independently seek thorough Islamic education.

This article analyses how second-generation Moroccan women are integrating new ways of understanding Islam and morality into their "everyday". For this generation, vindicating their religion and ethnic roots is fundamental because they live in a context in which being a Muslim woman can lead to situations of inequality and discrimination by non-Muslim members of Spanish society and by their own intragroup. In this sense, participation in higher education is a tool that empowers these students, allowing them to reaffirm themselves. This paper aims to present the role of Islamic feminism as a discourse that emerges from the everyday of these young college students, and that is changing the way they understand and show themselves as pious Muslim women.

Author: Alanoud Alsharekh. ISBN 9781872843933, published by Saffron London, 2006. Commissioning editor and Editor, Saffron Asian Art and Society Series [ISSN 1740-3103]. General editors: Shirley Rizvi and Sajid Rizvi. The book deals with the concept of feminism as a cross-cultural literary  device that uncovers the social development of women's emancipatory progress  through the work of both English and Arab female novelists. The main premise of this study relies on many of the theories presented by the 1970s
feminist critical movement, especially that of Elaine Showalter's tripartite structure. It also suggests a new tripartite structure for the evolution of  feminist consciousness in works of fiction involving the an inversion of scales in "softness" and "anger" explored through the work of such authors as Charlotte Brontë, Sarah Grand, Virginia Woolf, Layla al Othman, Nawal al Saadawi and Hanan al Shaykh. Follow links for further information.

Lebanon is often described as having a "vibrant" civil society. While such a description sounds promising, it presents drawbacks that equally affect women's rights and feminist organizations. The number of nongovernmental organizations (NGOs) in the country has boomed since the 90s post-civil war era and has continued to increase every year since. As much as this may sound like a good sign for freedom of speech and engagement, it contributes to the depoliticization of structural issues and the inhibition of mass mobilization (Jad, 2003). Moreover, NGOs often depend on international donors, who influence their programmatic and budgetary choices. The geographical and sociopolitical distance between the donors and the field deflects fund allocation and project implementation from the actual needs on the ground. In other words, donors define their own goals, which might not match the needs on the ground (AbiYaghi et al., 2019). The resulting tensions, as I will show in this article, came to the surface during the first International Feminisms Festival that took place in Beirut in February, 2020. While internal debates are necessary for a political movement to be fruitful, I argue that, for some feminist branches, these "debates" are not so much debates, but rather indicate the reproduction of oppressive and internalized structures such as colonial, racial, and classist domination.

Born as humans we can't avoid facing many problems as God given as the testing to examine every creator in the world. Since that, many writers interest to take humans problems as the theme for their writings. One of them is Khaled Hosseini, he is included one of the new writers which is succeded to reveal the complicated conflict inside human especially people in Afghanistan. This research tries to explore the prominent problem in his third novel "And the Mountains Echoed" that is connected with guilty and desperacte covering the characters in the story. To get deep understanding upon those problems, the writer tries to analyze it in this research by close reading and doing some library researches. The method of this research is by doing descriptive analysis. This research uses psychological theory in analyzing the characters personality. The findings is the characters in the story are really influenced by their guilty and desperate feeling cause they separated by his beloved sister, daughter and niece named Pari. The poverty and lack of supporting good food caused the father took that decision that was selling his daughter to one rich family to save the other members of the family. This article tries to explore another conflict facing by people in Afghanistan, a country which is haunted by many conflicts because of invasion, war and brutality of rezim.

Male leaders have often used women's bodies and dress as a means to regulate their access to formal politics, including to national parliaments. Through an analysis of women's activism surrounding the expansion of headscarved women's access to the parliament during the 2011 parliamentary elections in Turkey, I argue that pious women's public protests against discriminatory actions of male leaders towards headscarved women's candidacy challenged the hegemonic symbolism surrounding the headscarf as articulated by both secularist and conservative religious forces. The consequent discourse shift offered a new perspective on women's sexuality in the public arena and brought secular and pious women's rights groups, who rarely saw eye to eye with one another, closer as they realised that imposed dress codes are vehicles for their exclusion from formal politics.

Cet article est publié in Hakima Lebbar (dir.): Femmes et religions dans la cité: Points de vue de femmes du Maroc. Editions La Croisées Des Chemins. Décembre 2014. Il présente les figures de proue du féminisme islamique au Maroc et décrit leurs projets respectifs.

Modernity coupled with the Industrial Revolution and rising secularism paved way for a new ensemble of social unity. Individualism that penetrated the core of modern society brought many changes to the application of many pre-modern values like justice, equality and liberty. From such passage from pre-modern to the modern world, we witness the birth of one of the most influential movements in the modern world on the level of social dynamics; Feminism. Started in the strictly political sense, Feminism, soon gathered enough momentum to produce its literature in most social divisions. The struggle for political equality soon translated into social equality and from there it became the concept of individual freedom. In the West, it penetrated almost all social dimensions in critical approach and revolutionary endeavours. From movement to perspective, Feminism served as the leading momentum of modern world’s value system. When Feminism reached enough maturity it left its Western compilation to become a global struggle and at the same time, we witness the birth of Islamic Feminism. Although the global theory itself operated in Islamic societies under the banner of secular Feminism but it soon died out and a more intellectual approach took its place; Islamic Feminism. It confined itself within Islam and from there it attempted to tackle the problem of women in Islamic societies and Islamic sacred Text. This dissertation would present a thorough examination of Islamic Feminism. First, this thesis would estimate the impact of global Feminism on the locality of Islamic Feminism. Then it would examine the originality and authenticity of Islamic Feminism. Finally, it would provide a critique to make possible a structural rethinking of Islamic Feminism.

The Verse IV, 34 of the Koran presents two very important questions concerning women and the relations between men and women in the context of marriage. It concerns the concept of Qiwāmah, and the treatment that the man can reserve to his wife in case of serious and blatant damage against him. The article presents the ambiguities of the translations of the Koran from Arabic into Italian-and other languages-which interpret Qiwāmah as the man authority over woman rather than as a material responsibility of the family in charge of man. Qiwāmah as responsibility is the meaning according to authoritative interpreters and coherently with the rest of the Koran and the prophetic Sunna. In addition, the article focuses on the term daraba, often translated and folded with "beat them", rather than with the Koranic meaning "move away from them". The interpretations are clearly full of consequences for women, to the point of legitimizing male violence and psychological and material oppression on wives. Il versetto IV,34 del Corano presenta due questioni molto importanti che riguardano le donne e le relazioni tra i due generi nell'ambito del matrimonio. Il concetto di qiwāmah, e il trattamento che l'uomo può riservare alla moglie in caso di grave e palese danno nei suoi confronti. L'articolo presenta le ambiguità delle traduzioni del Corano in italiano-e in altre lingue-che interpretano il qiwāmah come autorità dell'uomo sulla donna anziché come responsabilità materiale della famiglia in carico all'uomo. Questo è infatti il significato secondo autorevoli interpreti e coerentemente con il resto del Corano e la Sunna profetica. Inoltre l'articolo si sofferma sul termine daraba, spesso tradotto e piegato con "battetele, picchiatele", anziché con il significato coranico che significa allontanamento e distacco. Le interpretazioni sono chiaramente gravide di conseguenze per le donne, fino a legittimare la violenza maschile e l'oppressione psicologica e materiale sulle mogli. "…Esse sono una veste per voi e voi siete una veste per loro" (Corano, II, 187) La violenza sulle donne non è specifica per un particolare gruppo religioso, o sociale. Essa come sappiamo coinvolge tutte le comunità umane, quale sia la nazionalità, le caratteristiche sociali e culturali, incluso la religione. In forme diverse la violenza da parte di uomini familiari o sconosciuti, che sia fisica o psicologica, colpisce ovunque le donne, anche nel nostro paese. Le statistiche più recenti indicano che in Italia la violenza contro le donne (molestie sessuali, stalking, maltrattamenti e femminicidi) sono un fenomeno grave, diffuso e trasversale a tutti gli ambiti sociali. Gli ultimi dati ISTAT dicono che il 31,5% delle donne italiane tra i 16 e i 70 anni hanno subito almeno una volta violenza fisica o sessuale e le segnalazioni di stalking e maltrattamenti sono aumentate del 45% dal 2011 al 2016.[1] Il 31,3% donne fra i 16 e i 70 anni di origine straniera hanno subito violenza fisica o sessuale, una quota pressoché identica a quella delle italiane, ma con più alti livelli di denuncia. Nonostante questo, i media enfatizzano la violenza domestica all'interno delle comunità straniere collegando la violenza di genere a fattori culturali specifici e non riconducendola ai rapporti di genere e al persistere della struttura di dominio patriarcale. Soprattutto per quanto riguarda le comunità musulmane, la violenza sulle donne viene ricondotta all'Islam e ai dettami contenuti nel Corano e nella Sunna profetica, che costituiscono le due fonti testuali della Sharia. È bene quindi affrontare la questione da questo punto di vista, dei testi e della giurisprudenza, per scoprire le cause reali di discriminazione e violenza che vengono coperte con una visione deformata della religione. Oltre ad una diffusa ignoranza e al pregiudizio che domina nella idea che generalmente si ha in occidente dell'Islam, la distorsione è dovuta anche alla pratica delle persone che, provenienti da paesi a maggioranza musulmana, osservano più le tradizioni del loro gruppo sociale che l'Islam dei testi. Una diffusa subcultura musulmana sessista e fortemente discriminatoria nei confronti delle donne è un supporto notevole al maschilismo già presente nelle società, poiché il patriarcato domina-in misura diversa-nelle società arabe,

This article attempts to explain the similarities and differences between Muslim and Christian teenagers’ responses toward the implementation of the body disciplinary code by the government authority in Aceh. It analyses the emerging pattern in the light of Bourdeiu’ idea of ‘habitus’ as well as Scott’s ‘hidden transcripts’ as aids to explain the way of the two communities’ negotiate with the social structure around them; their daily behavior reflect the similarity and distinction be it in the form resistance or compliance. This article argues that the similarities of their response are the results of the shared socio-cultural spaces and political circumstances. Meanwhile, the differences of daily expression are due to the religious values that they respectively conceived, especially, the Christians as the minority that lived within the Acehnese Muslim majority who impose dress code that reflect the Acehnese women collective identity.

Author: Amina Wadud
ISBN Number: 9789380081366

Blurb -
മുസ്‌ലിം സ്‌ത്രീ ജീവിതം അതിന്‍റെ നടപ്പുദീനങ്ങള്‍ക്ക്‌ ചികിത്സ കിട്ടാതെ വ്രണപ്പെട്ടു തുടരുകയും വ്യക്തിത്വമുളള സഹജീവിയായി സ്‌ത്രീ മനസിലാക്കപ്പെടാതിരിക്കുകയും ചെയ്യുന്നതിന്‍റെ കാരണങ്ങളില്‍ മുഖ്യമായത്‌ കേരള ഇസ്‌ലാമിന്‍റെ തലപ്പത്ത്‌ ഈ ആലോചനകള്‍ ഇല്ല എന്നതാണ്‌. ദൈവശാസ്‌ത്രപരമായ അടിത്തറകളില്‍ നിന്നുകൊണ്ട്‌, വ്യാഖ്യാന ശാസ്‌ത്രത്തിന്‍റെ ദറസുകളില്‍ ആമിനാ വദൂദ്‌ എന്ന പണ്ഡിത നടത്തുന്ന മൗലികാന്വേഷണമാണ്‌ ഈ കൃതി.

https://goo.gl/ltciDO

Barbara Pasamonik,
Rola płci w integracji europejskich muzułmanów,
Kraków, Zakład Wydawniczy NOMOS, 2013, s. 325
ISBN 978-83-7688-138-6

Link do strony wydawnictwa:
http://www.nomos.pl/products/154/p/585

Fragmenty recenzji:
Islam europejski doczekał się wielu opracowań. Również w Polsce powstają liczne publikacje na ten temat. Książka Barbary Pasamonik wpisuje się w ten mający znaczny dorobek polski nurt badań nad islamem europejskim. Szczególną zaletą książki jest odejście od ogólnej tematyki i skupienie się na szczegółowych zagadnieniach związanych z problemem genderu. […] Publikacja ta jest zatem ważnym osiągnieciem badawczym, autorka analizuje w niej postawy muzułmańskie wobec zjawisk genderowych w Europie Zachodniej, przede wszystkim we Francji i Wielkiej Brytanii.
    Z recenzji prof. dr hab. Janusza Daneckiego

Praca dorównuje rangą teoretyczną takim pozycjom, które silnie poruszyły czytelników w Polsce, jak niedawno wydany bestseller Paula Scheffera Druga ojczyzna czy Stephena Castlesa i Marka J. Millera Migracje we współczesnym świecie. Wzmacnia również siłę polskich publikacji z tego zakresu, wnoszących poważny wkład teoretyczny w wiedzę o muzułmankach, a pisanych z perspektywy genderowej.
    Z recenzji prof. dr hab. Krystyny Slany

Colonial encounters were pivotal in the development of feminist consciousness and the women’s liberation movement among women and men in colonized countries like Indonesia. However, the influences of the colonial encounter on the foundation of feminist consciousness were not developed by passive recipients of colonial ideas. The initial idea of Islamic education for Muslim girls showed the crucial influence and contribution of Islam and Muslim women to early feminist ideas in Indonesia. Islamic education for Muslim girls was intended to answer the specific problem of women’s lack of empowerment within family and social life. The idea of education for women’s empowerment transformed into part of the nationalist movement against colonialism when in the end it led to the foundation of Muslim women’s organizations that brought Islam as a critical tool. Foundation of Muslim women’s organizations was a critical internal effort against patriarchal values and structures in the Islamic context. I argue that these feminist agendas, such as Islamic education for girls and Muslim women’s organizations, were integral to the Islamic reform movement.

Citation: Muttaqin, Farid. 2015. Early Feminist Consciousness and Idea among Muslim Women in 1920s Indonesia. Jurnal Peuradeun Vol 3 (1). pp. 19-38.

http://www.scadindependent.org/2015/01/peuradeun-745-1422811845.html

Western feminist scholars have been prone to conceptualizing women as a single universal group that faces similar challenges, share the same interests, and require the same needs in their development processes. The last three decades have ushered an era of misconceptions and stereotypical presumptions of Muslim women’s status in Muslim societies around the world. Chandra Mohanty’s Under Western Eyes: Feminist Scholarship and Colonial Discourses criticizes the “assumption [that] a singular patriarchal kinship system, common to all Arab and Muslim’s [is what] structures women as an oppressed group in these societies” (Mohanty, 1984). Mohanty provides an enriching argument criticizing the assumption of women as assumed to be part of a singular coherent group or category prior to their entry into the development process. The argument against the veil as a symbol of universal oppression through segregation she proves is “reductive and useless when it comes to political strategizing” (Mohanty, 1984). Quebec’s Bill 21 is a product of intersectional discrimination as Muslim women have been erased “within the political contestation between anti-racism and racial hierarchy and between feminism and patriarchy” (Crenshaw, 1991). Furthermore, reports will be introduced that indicate a spike in hate crimes particularly against Muslim women and how the law has framed Muslim women’s religious or cultural expression as separate and incoherent with Quebec values. This paper will focus on the debate over Quebec’s controversial Bill 21 which bans religious symbols including the hijab. In support with Mohanty’s Under Western Eyes, Crenshaw’s Mapping the Margins, and Echol’s Daring to be Bad to determine that it largely targets Muslim women while continuing to export the notion that the mere practice of veiling indicates universal oppression of women.

There has been a lot of media attention devoted to the Islamic prohibition of interest and how this affects financial transactions such as mortgages. Other key Islamic principles that could have a bearing on business include social justice and inclusion, honesty, protection of the weak, and a strong sense of fair play. What are the key influences on marketing ethics and what distinguishes "Islamic" marketing?