Al-Raida Journal women studies en-US (Myriam Sfeir) (eScienta) Fri, 18 Dec 2020 00:00:00 +0000 OJS 60 Hijabi Activism <p>I was eating a veg dosa at Delhi’s Jamia Millia Islamia University cafeteria when a veiled student turned to me. “I like your glasses.” I was surprised, because women students in Indian universities tend to be quite shy, and her chic women’s aviator sunglasses were much nicer than my run-of-the-mill specs. We struck up a conversation and I learned that Roshni Misbah was a biker, better known as Hijabi Biker. After introductions, her friends told me that Roshni was the fastest woman motorcyclist in India, with her top speed on the racetrack reaching 328 kilometers per hour! What did her parents think of their daughter’s dangerous exploits? “Oh, they are very supportive. In the beginning, my mother was very nervous, but she is OK now.” Roshni was a member of the Delhi chapter of the Bikerni group, a Muslim feminist athletic project “that aims at spreading women empowerment through the medium of motorcycles” (Tiwari, 2017).</p> miriam cooke Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Young Muslim Women, Willfulness, and the Honor Crime. <p class="lau-paragraph"><span lang="EN-US" style="color: windowtext;">In this paper I suggest that Muslim women’s emotional and affective relation to ‘culture’, ‘honor’ and Islam, often evident in transgressive acts but also attributed to them to serve other interests, becomes elided in feminist rhetorical and discursive struggles over the interrelationship between colonialism, Islam, gender and culture in existing scholarship on ‘the honor crime.’ As a Pakistani–Canadian Muslim woman, I draw from experiences in my own classes to reflect on young Muslim women’s emotional responses to cultural and honor-related regulation. Conceptualizing Canada and Pakistan as culturally, politically and affectively entangled transnational sites, I consider a strategy to validate the emotions of my students in Toronto by describing, sharing and theorizing the story of young Pakistani Muslim women’s disruptive acts, as demonstrated in Aurat (Women’s) March. I draw on Sarah Ahmed’s concept of willfulness as one possible strategy for young Muslim women to understand their own – and other Muslim women’s – transgressive desires, emotions and acts, which may run counter to identitarian constructs of Muslim/Western, Islamic/unIslamic, good/bad women. In doing so, this paper draws upon, but also diverges from, postcolonial and critical feminist approaches that have responded variously to the dilemma of confronting honor-related violence against Muslim women, which is (always) intersected by colonialism, racism and imperialism. </span></p> Amina Jamal Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Mahmood, S. (2005). Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton, NJ: Princeton University Press. doi:10.2307/j.ctvct00cf. <div>Politics of Piety presents an ethnographic work, conducted by Saba Mahmood and a group of pious women activists in the mosques of Cairo, hence giving their activism the name “the women’s mosque movement” (Mahmood, 2005, p.3). In this book, Mahmood questions secular liberal feminists about their critiques that religious movements are patriarchal and oppressive. She also attempts to extend feminist arguments to explore the conditions that form the feminist subject of movements such as the mosque movement in Cairo.</div> Mahmoud Afifi Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Khoja-Moolji, S. (2018). Forging the ideal educated girl: The production of desirable subjects in Muslim South Asia. University of California Press <p>Western policy discourse uses girls’ education as a marker of modernity. Countless nongovernmental organizations across the policy sphere, such as the Malala Fund, promote girls’ education as a catchall solution for countering extremism and developing the Global South. In <em>Forging the Ideal Educated Girl: The Production of Desirable Subjects</em>, Shenila Khoja-Moolji problematizes this discourse by locating it within a colonial framework that views women and girls as neither subjects nor objects of reform, but as symbolic proxies for their brown and black communities. While she opens with a discussion of neoliberal and colonial actors, Khoja identifies women’s and girls’ education as a discursive space where a wide range of actors promoted their social projects throughout 20th century. She builds on scholarship about colonial and Western discourses on Muslim women by focusing on debates internal to Muslim society, tracking how transnational, state, and local forces have intertwined to produce female subjectivities—citizen subjects, gendered subjects, worker subjects, and religious subjects—in British India and present-day Pakistan.</p> Faria Nasruddin Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Badran, M. (2009). Feminism in Islam: Secular and religious convergences. Oneworld. <p>What does it mean for a woman to speak? This is one of the central underlying questions in Margot Badran’s <em>Feminism in Islam: Secular and Religious Convergences</em>. She situates what women’s speaking means in the context of modernity and Islam in the wake of colonialism, public education, nationalism, secularism, and later Islamist revival and Islamic feminists’ <em>ijtihād</em>. Badran juxtaposes patriarchal traditions and the emergence of self-authorizing female voices in their negotiation of changing social realities. A theme that runs throughout the whole collection of essays is women speaking for themselves about their own lives, which constitutes “a form of shedding of the patriarchal surrogate voice” (Badran, 2009, p. 97).</p> Nicole Correri Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Mernissi, F. (1987). Beyond the veil: Male-female dynamics in modern Muslim society <p>In <em>Beyond the veil: Male–female dynamics in modern Muslim society</em>, Mernissi explores the impact of modernization on the social order in Morocco in the early 1970s, which was traditionally built on segregation and patriarchal understandings of Shariah law. Divided into two parts, the book begins with the traditional Muslim view of women and the social order through an analysis of the Qur’an and hadiths. Using Imam Ghazali’s concept of sexuality, Mernissi illustrates how this concept, and our understanding of it, resulted in inequalities between the sexes, as well as the belief that the social order is dependent upon women as a consequence of their active female sexuality. Social order is described as being “secured when the woman limits herself to her husband and does not create fit, or chaos, by enticing other men to illicit intercourse” (Mernissi, 1987, p.39).</p> Yusra Abdul-Rahim Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Why do we Need ‘Islamic Feminism’? Ziba Mir-Hosseini Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000 Qahera Deena Mahmoud Copyright (c) 2020 Fri, 18 Dec 2020 00:00:00 +0000