For four days in April, more than 800 women from 35 countries assembled at the University of Illinois at Urbana-Cahmpaign (UIUC) to present and/or hear about the situation of Third World women in ...many parts of the worl. Conceived and coordinated by Chandra Talpade Mohanty (India/grad student, UIUC) and Ann Russo (USA/Euro-American/grad student, UIUC) the Conference was designed "to reach across cultural, disciplinary, and national boundaries towards the following goals: 1) to encourage dialogue and criticisms among "third world" and "first world" women; 2) to examine the research and analyses which posit a relationship between feminist and third world studies; 3) to assess the "absences" both in women's studies and third world scholarship; and 4) to bring together scholars, writers, artists, activists, community workers and the general public for a mutual sharing of ideas and experience." (Quotation from Conference brochure.) -Plenary Sessions and Panels on "Feminism: Cross-Cultural Perspectives," "Women as the World's Poor," "Politics of Women's Health, Fertility and Population," "In Our Own Words: Women and Language," "Politics and Strategies: Imperatives for Action," and "Is there Ground for an International Feminist Perspective?" -Workshops on "White Women Confronting Racism," "Women Migrants and Refugees," Latina Lesbians and the Immigrant Experience," "Politics of Sexuality," "Women Scientists and Engineers in Developing Countries and the Needs of the Poor," and "Arab-Israeli Dialogue," (which turned out not to be a dialogue since the Israeli speaker didn't appear).
The Nawal El Saadawi Reader is a collection of El Saadawi's non-fiction writings on a host of topics, written over several years for international conferences and events. The volume speaks to the ...pressing intellectual conceres that El Saadawi faces since the publication of her path-breaking nonfiction work. The Hidden Face of Eye (Zed Books, 1980), both as a political activist and now as an Arab feminist widely acknowledged and celebrated inside and outside of the Middle East and North Africa. This book and her novels introduced El Saadawi to English language readers, and established her as one of the few Arab feminist scholars and writers who dares to talk of female sexuality, the most adamantly guarded taboo and a major site of women's oppression in Islamic societies. The pieces in The Nawal El Saadawi Reader, by contrast, deal with issues of domination and subordination which are not always directly related to gender relations. They cover a host of topics related to relations of domination and subordination in the world arising from new or old forms of colonial control, imperialist wars, the arms race, multinational companies, foreign aid, economic liberalism and the political illiberalism in the Arab world which is dictated by international institutions such as the World Bank, International Monetary Fund (IMF) and structural adjustment policies, as well as more subtle, hidden forms of unequal relations which persist between feminists of the North and South. The volume is divided into four parts: Beginnings and History; The Language of Literature and Culture; The Politics of Interpretations; and The Confines of Law. What binds the volume together is the proposition that it is not Islam, but historical socio-cultural, economic, and political factors which determine women's status in Muslim societies. The point of departure for all contributors (with one exception, Ghada Karmi) is that the Quran brought favourable reforms for women but that a male-centred interpretation of the sacred text prevented the full implementation of those reforms. For example, totalitarian jurists in Islamic societies use religion to advance their self-interest and gender power, magnifying the advantages that the Quran and the Sunna confer on men and ignoring the advantages and rights that same sources bestow on women, for instance, in matters of personal law such as divorce and custody (Hamadeh, pp. 331-32). But the reader remains unconvinced by the suggestion that to change gender relations in Islamic societies, more women-friendly interpretations of the Quran and Islamic Shari'a, preferably by female jurists, are sufficient. For as Ghada Karmi (p. 80) argues, "the conflict of interpretation may be an artificial one, created to present the Quranic text as eternally applicable and therefore unchanging." Indeed, placing so much hope in the reinterpretation of the Quran and Shari'a tends to make Islamic discourse the only frame of reference for women in the Middle East. I found Marsot's argument more persuasive that "the future of women's fight for their rights in Islamic societies, more than any other factor, depends on liberalisation in politics, the rule of law and the end in government's corruption." These changes are needed, she argues, so that the average citizen, no longer finds religion and a return to Shari'a as the only means to demand change (p. 46). Taken as a whole, the contributions address several contending questions. Did Islam help the position of women historically? Is it the Quran and other Islamic texts or local traditions and cultural values which are to blame for discriminatory gender practices in Muslim societies? What are the veil's symbolic and practical uses or consequences for women in contemporary Islamic societies? What are the possibilities for women's empowerment in Muslim countries? And most importantly, what is the most effective, politically sound and realistic framework for feminist movements in Islamic societies? These are issues which will continue to engage academics and activists in and from the Middle East, as well as scholars of Islam and gender, and feminists in general. These books are valuable contributions to the subject.
A REBEL WITHOUT A PAUSE Darwish, Adel
The Middle East (London, England : 1985),
07/2001
314
Magazine Article
The 70-year-old leading Egyptian feminist and writer Nawal El Saadawi was accused of abandoning her faith in Islam by an Islamic lawyer who said she should be divorced from her husband of 37 years as ...to avoid staining the purity of his Islam. Dr. Saadawi is profiled.
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