Feminismo islámico en marcha

El feminismo islámico, articulado mediante una exégesis del Corán que subraya el espíritu igualitario del islam, es una realidad en ascenso. Este movimiento feminista restaura el mensaje coránico (excepcional entre las principales religiones) de la igualdad fundamental entre hombres y mujeres como seres humanos, y así desmantela la construcción contingente del islam patriarcal. Aunque las pioneras rehuyeron el término «feminismo islámico», éste surgió (en la década de 1990) entre las musulmanas. Hoy, nuevas exegetas y numerosos ctivistas afirman una identidad feminista islámica. El feminismo islámico desafía las dicotomías (Este-Oeste, público-privado, secular-religioso), los principios patriarcales de los hadices y del fiqh, y la prohibición del acceso de la mujer a las profesiones religiosas y al espacio principal de la mezquita

From Islamic Feminism to a Muslim Holistic Feminism

This article looks at the trajectory from secular feminism to Islamic feminism to Muslim holistic feminism, examining the changing meanings of ‘the secular’ and ‘the religious’ and the ways they intersect in the different modes of feminism. It contrasts the open, inclusive nature that typifies the secular feminisms Muslim and non?Muslims created in the twentieth century in contexts of anti?colonial struggle and early nation?state building with the communalism of the new Muslim holistic feminism now emerging in global space at a time when religious identity is fore?fronted and there is an international preoccupation with Muslim women's rights. The article argues that the communalisation of women's rights activism or the privileging of Muslim women's rights occurring at the global level and being exported to local terrain can be divisive and threatening national unity

Situating Arab women’s writing in a feminist ‘global gothic’ : madness, mothers and ghosts

This article sketches a new way of approaching some contemporary Levantine (Egyptian and Lebanese) feminist texts. Extending Glennis Byron’s notion of the ‘global gothic’, I examine Hanan Al-Shaykh’s The Story of Zahra (1986), Mansoura Ez Eldin’s Maryam’s Maze (2007) and Joumana Haddad’s The Seamstress’ Daughter (2019) as examples of an Arab feminist Gothic approach, which serves as a framework to theorise difficult and pressing questions that feminism poses regarding women’s rights. Arab feminist Gothic writers use the jahiliyyah period, or the ‘time of ignorance’, as a folkloric referential backdrop for texts which theorise the female condition under contemporary patriarchal society. The presence of ghosts, madness, doubles in the form of the folkloric qarina spirit-doubles and dreams can be read as part of a local Gothic feminist mode. This as-yet unacknowledged Arab feminist Gothic tradition, while emerging from debates over statehood and postcolonial subjectivities, delves into the intensity of personal traumas through the lens of women’s relationships to other women, especially mothers and daughters. Taking Arab feminist fiction as its focus, this article models how feminist scholarship can use genre, particularly the Gothic, to trace artistic feminist theorising in non-western contexts

The aesthetics and politics of ‘reading together’ Moroccan novels in Arabic and French

This paper attempts to break down the common practices of reading multilingual Moroccan novels, particularly Moroccan postcolonial novels in Arabic and French. I argue that dominant reading practices are based on binary oppositions marked by a reductionist understanding of language and cultural politics in Morocco. They place the Moroccan novel in Arabic and French in independent traditions with the presupposition that they have no impact on each other, thereby reifying each tradition. They also ignore the similar historical, social and cultural context from which these novels emerge, and tend to reinforce the marginalisation of the Moroccan novel within hegemonic single-language literary systems such as the Francophone or Arabic literary traditions. I advocate ‘reading together’ – or an entangled comparative reading of – postcolonial Moroccan novels in Arabic and French, a reading that privileges the specificity of the literary traditions in Morocco rather than language categorisation, and that considers their mutual historical, cultural, geographical, political, and aesthetic interweaving and implications

Préface

La recherche d’Irène Fenoglio-Abd el Aal qui porte sur l’expression publique des femmes énoncée dans leurs propres journaux durant une période allant des années 1920 à 1940 pose d’importantes questions et formule de pénétrantes remarques. Etudiant des journaux, simultanément en arabe et en français, de femmes égyptiennes, elle déconstruit le discours public des femmes et découvre une juxtaposition entre expression féminine et féministe. Quelle différence y a-t-il entre expression "de femmes"..

Women and radicalization

The paper focuses on women and radicalization within the context of Muslim societies (majority, minority, and half Muslim) societies and groups, mainly in Asia and Africa. The basic argument advanced in this paper is that Islamic feminism with its gender-egalitarian discourse and practices has a major role to play in the empowerment of Muslim women—and of men and society as a whole—and should be brought to bear in devising policy, strategy, and tools

The shape of Arab feminism on Facebook

Much has been said about the influence of Western culture on social movements worldwide, and this claimed influence has caused some to accuse Arabic feminism of being merely an alien import to the Arab world. New waves of feminism have arisen as a reaction to the claimed prevalent western culture. Global Feminism argues that women worldwide experience similar subjugation in many social constructs because many cultures are based on a patriarchal past, but other waves reject the concept of a universal women's experience and stresses the significance of diversity in women's experiences and see their activities as transnational rather than global. Others expect that the confrontation of secular and Islamist paradigms will dominate. Social Media has global reach, and there are signs that Facebook pages are used by feminists worldwide to boost their social and political activism. Facebook gives public pages' owners the ability to associate their pages with pages with similar ideologies. This provides a global space where feminist pages are clustered and exposes clues about their patterns of influence. By crawling Arabic feminist pages over Facebook, this paper builds a dataset that can be analysed using social network analysis tools and reveals the map of influence between Arabic feminist network and the western, transnational, and Global feminist networks. The map shows that Arabic womens pages are clustered in two segments: Arab feminism, and Sect feminism. The later consists of pages which distance themselves from associating with 'secular' feminism pages whether they are Arabic or not, and in contrary to the former, they are less likely to restrict themselves with national Identity