The aim of this article is to address the Western feminist gaze towards the Muslimwoman, a neologism miriam cooke (2007) invented, which shares the same features of the Third World Woman depicted by ...Mohanty (1988). The idea is to shed light on productive ways of relating to religion when it comes to Islamic Feminism in particular. My argumentation proceeds as follows: after a brief introduction on the relationship between gender and religion nowadays, as a starting point for my analysis I will illustrate how religion can be employed as a source of agency and its empowering character. Agency has always been conceptualised as a form of resistance and subversion against power, however, other scholars suggest different perspectives. I will introduce and discuss them to deconstruct the idea that every religious woman needs to be saved. I will proceed by deconstructing the “Muslimwoman” neologism to provide a decolonial and intersectional reading of the relationship between gender and religion. To conclude, I will draw from the tools provided by Asma Lamrabet’s reading of the Qur’an to explore the decolonial power of a pious but critical religious practice.
Intercultural education has several objectives: remove educational inequalities, promote social justice, encourage coexistence as subjects of equal dignity who must be given equal opportunities. This ...pedagogical approach looks carefully at all the differences: those cultural and gender ones. The article proposes to reflect on the thought of two North African Islamic women Nawal El Saadawi and Assia Djebar. Both are feminists and yet diverge in several respects. Assia is an Algerian writer and director. She writes in French, the language of the colonizers, because she does not accept Arabic as the official language in the land of Algeria, because it is the language that his father taught her, the language of freedom. Nawal is an Egyptian female doctor, psychiatrist. She writes in Arabic because she addresses an Arab audience: she wants to get his thoughts to women but also to men, those who manage power. The presentation of the thought of these two women is aimed at deepening the knowledge of a culture different from the western and Christian one. It also serves to highlight the contribution of Islamic women to women's emancipation.
The Spread of the Western feminism movement in parts of the world including Indonesia has had a fairly risky impact on Indonesian society, especially among women. The influence of western feminism is ...the equalization of positions between men and women in all respects so that not women in Indonesia forget their nature as women both when they become daughters, wives, and mothers so that this often leads to conflict in the family that are contrary to Islamic teachings. This article aims to find the real concept of feminism in Islam. To obtain answers to these problems, the researchers used literature studies namely reviewing various scientific articles related to Western and Islamic feminism as well as reciting verses from the Quran related to equality of men and women. The result obtained from the study stated that the concept of feminism in Islam aims to make women knowledgeable and insightful and not narrow their space of movement. But not just standing alone without needing a partner or a man. Both are creatures of Allah who need each other and were created to perfect each other. In Islam, the nature of men and women is different and there is a nature that can only be done by men or women. Therefore, feminism in Islam only demands equality of rights such as the right to study, the right to work, and the right to a career, not demanding gender equality.
Islamic feminism is a budding ideology in Kenya that conservative Muslims perceive as a distortion of pure Islam. Despite its prospects for empowering Muslim women, its utility for preventing and ...countering violent extremism (P/CVE) is largely unexplored, and security agencies and non-governmental organisations prefer to engage with mainstream patriarchal Islamic ideologies that reinforce the gender vulnerabilities Al-Shabaab successfully exploits to engage women in violent extremism. This study draws on research conducted with Muslim clerics, scholars, women’s associations, feminists, government officials, and female returnees in Nairobi and Mombasa counties to demonstrate that Al-Shabaab is exploiting traditional gender constructions including marriage, sisterhood, motherhood and women’s religious obligations to recruit, radicalise and exploit women. While Islamic feminism exposes and contests gender inequalities, it remains unpopular, is often dismissed as secular, and meets resistance from both extremists and moderate Muslims, and therefore further studies are needed to validate its rightful role within Islam.
This article focuses on post- and decolonial thought in contemporary Russia’s cultural debates by looking at the novel Zuleikha Opens Her Eyes by Guzel Yakhina and its reception in the “center” of ...Russia and in Tatarstan—the region described in the book. The insufficient presence of post- and decolonial perspectives amongst public intellectuals is highlighted, showing how the book, which was described as postcolonial, actually supports Russian (neo-)imperialism. The main argument is that the book erases the problematic aspects of Soviet universalism in terms of ethnic and religious difference and supports the centralizing policies of the contemporary Russian state, which is increasingly fusing with the Orthodox church. Furthermore, it presents the ‘deislamization’ of the protagonist as her ‘emancipation’ and erases the subjectivity of non-Russian women in the Russian Empire, the USSR and contemporary Russia. Situating the novel in the context of decolonial feminist scholarship, the article suggests vectors for further development of cultural debates in a country that is currently waging a colonial war in Ukraine.
This article refutes the concept of justice promulgated by Musawah, a Malaysia-based feminist organization as anti-thetical to the worldview of Islam, and describes it as an effort to secularize the ...Muslim’s mind. Based on an analysis of the concept, the article argues that feminist ideology camouflaged as ‘Islamic feminism’ is an attempt to confuse the Muslims in aiming to effect change to Islamic law and ultimately Islam itself.
This paper explores how Islam is understood by Muslim women entrepreneurs and considers its influence on their entrepreneurial experiences in the country-specific context of Lebanon. In so doing, we ...adopt a qualitative interpretative approach, drawing upon 21 in-depth, semi-structured interviews with women entrepreneurs. Accordingly, we present empirical evidence detailing how Muslim women entrepreneurs utilise various aspects and teachings of Islam to make sense of their entrepreneurial decisions. We thus provide insight into how women’s entrepreneurship interlocks with Islamic teachings and the restrictions imposed by patriarchal socio-cultural values in Lebanon. This paper advances entrepreneurship research by demonstrating how Islam unfolds as a source of inspiration and resilience for women entrepreneurs, if and when equipped with an Islamic feminist interpretation.
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