By Zakia Salime
There are significant women’s hobbies in Morocco: the Islamists who carry shari’a because the platform for construction a tradition of women’s rights, and the feminists who use the United international locations’ framework to amend shari’a legislations. Between Feminism and Islam indicates how the interactions of those hobbies over the last 20 years have remodeled the debates, the association, and the thoughts of every other.
In Between Feminism and Islam, Zakia Salime seems to be at 3 key circulate moments: the 1992 feminist a million Signature crusade, the 2000 Islamist mass rally opposing the reform of relatives legislations, and the 2003 Casablanca assaults by way of a gaggle of Islamist radicals. on the center of those moments are disputes over legitimacy, nationwide identification, gender representations, and political negotiations for shaping kingdom gender rules. positioned on the intersection of feminism and Islam, those conflicts have resulted in the Islamization of feminists at the one hand and the feminization of Islamists at the other.
Documenting the synergistic dating among those pursuits, Salime finds how the limits of feminism and Islamism were noticeably reconfigured. She bargains a brand new conceptual framework for learning social routine, person who permits us to appreciate how Islamic feminism is influencing worldwide debates on human rights.
"Between Feminism and Islam demanding situations the typical assumption within the media and the academy that Islamism and feminism are quintessentially antagonistic ideologies. via a cautious sociological and ethnographic account of Moroccan feminist and Islamist women’s enterprises, Zakia Salime indicates how the 2 have remodeled one another via many years of activism, debate, and engagement. this can be an critical ebook for sociologists of gender, faith, politics, feminism, the center East, and Islam." —Saba Mahmood, writer of Politics of Piety: The Islamic Revival and the Feminist Subject
"This balanced and informative research of the a long time lengthy entanglements among secular feminists and Islamist ladies activists in Morocco is an intensive departure from traditional understandings of a polarized political scene. Salime finds how political actors have answered to and realized from one another, altering techniques, ideologies, and visions, placing the debates and practices of ladies activists in dynamic ancient time and altering international contexts, together with the conflict on terror." —Lila Abu-Lughod, writer of Remaking ladies: Feminism and Modernity within the heart East
About the Author
Zakia Salime is assistant professor of sociology and women’s and gender stories at Rutgers University.
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Extra resources for Between Feminism and Islam: Human Rights and Sharia Law in Morocco
Being part of what I used to call the Women’s Movement, in the singular, I could not have been more disturbed during this research by the way my feminist community excluded Islamist women from meetings and activities and the realm of semiotic feminism. It was equally challenging for me to hear Islamist respondents depicting feminist activists as local instruments for imperialist penetrations in Morocco. Yet I could not agree more with their perceptions of neocolonial penetrations into the Middle East, and their imperative of building local alternatives, notably in light of an open-ended “war on terror” widely lived and perceived as a war on Muslims (see Akhter 2003 ).
As this study will further explore, it is at the intersections of Islam, feminism, and global regulatory regimes that both movements have been formed and transformed. Unsettling the Categories The terms “feminism” and “Islamism” have genealogies rooted in colonial representations of Islam, postcolonial identifications with modernity, and the politics of identity in the Middle East and North Africa. Gender is at the center of these representations. The question of women’s oppression in Islam was not only crucial to legitimizing the colonial enterprise (Ahmed 1992 ; El Guindi 1999 ; Said 1978 ) but also the nationalist resistance, couching modernization and developmental projects in women’s emancipation, their participation in public life, and more importantly, their unveiling (al-Fassi 1979 ; Q.
As some have already argued, feminist scholarship is definitely political (Alexander and Mohanty 1997 ; hooks 2003; McRobbie 2004 ; Mohanty 2003 ). My political project is enmeshed in this methodological shift. xxvi) grown within the highly politicized Moroccan academy of the 1980s and a family background of nationalism. S. “corporate academy” (Mohanty 2003 ) in the late 1990s. Raised within the modernist ideals of nationalism, I came to view women as the mediators between the spheres of “tradition” and “modernity,” and to see both of these spheres as constitutive of and constituted by Islam.