I’m a Sydney, Australia born sociologist and writer and back in 1990 I hitchhiked through the UK, travelled in Europe and arrived in Turkey just as the Gulf War was starting. After three months in the country I was hooked. I now live in Istanbul and write about the people, culture, and history. Using my less than perfect Turkish language skills I uncover the everyday extraordinary of life in modern Istanbul and throughout the country, even though it means I’ve accidentally asked a random stranger to give me a hug and left a butcher convinced I think Turkish sheep are born with their heads on upside down.
One of the first things people still ask me about living in Turkey is, do you have to wear a headscarf? Whether a woman covers or not and the manner in which she wears her scarf reflects much more than differing levels of religious conviction. Göle explores the extremely nuanced and conflicting relationships around the subject, combining sociological research with historical analysis and in-depth interviews. She examines the ways young women form their identities in relation to the issue of covering, how they adapt fundamental religious tenets in response to the pressures of modernity, what covering contributes to debates about politics, nationalism, and other issues. Anyone wanting to know more about the practice of veiling beyond the standard modern/backward, secular/religious divides should read The Forbidden Modern. By the way, if you’re still wondering, the answer is no.
This book by prominent Turkish scholar Nilufer Goele examines the complex relationships among modernity, religion, and gender relations in the Middle East. Her focus is on the factors that influence young women pursuing university educations in Turkey to adopt seemingly fundamentalist Islamist traditions, such as veiling, and the complex web of meanings attributed to these gender-separating practices. Veiling, a politicized practice that conceptually forces people to choose between the "modern" and the "backward," provides an insightful way of looking at the contemporary Islam-West conflict, shedding light on the recent rise of Islamist fundamentalism in many countries and providing insight into…
I am a scholar of international human rights and comparative genocide studies. My father was a refugee from the Holocaust. So I was always interested in genocide, but I did not want to be another Holocaust scholar. Instead, I introduced one of the first university courses in Canada on comparative genocide studies. From a very young age, I was also very interested in social justice: I was seven when Emmett Till was murdered in the US. So when I became a professor, I decided to specialize in international human rights. I read a lot of “world literature” fiction that helps me to empathize with people in places I’ve never been.
Fatima Mernissi was a Moroccan feminist. This book is her memoir of growing up in a harem (an enclosed all-female space) in Morocco in the 1940s and 50s.
It dispels many of the stereotypes and prejudices that many Westerners hold about how Islamic society treats women. The harem Mernissi grew up in was a warm and loving space. One of the elderly women living in it had been a slave, but was now cared for by the family. It was also a space where women could talk about their condition and consider ways of rebelling against it.
I assigned this book to a class on women’s human rights in the 1990s. It was very popular among the students, including the one man, whose background on his father’s side was Palestinian.
"I was born in a harem in 1940 in Fez, Morocco..." So begins Fatima Mernissi in this exotic and rich narrative of a childhood behind the iron gates of a domestic harem. In Dreams of Trespass , Mernissi weaves her own memories with the dreams and memories of the women who surrounded her in the courtyard of her youth,women who, deprived of access to the world outside, recreated it from sheer imagination. Dreams of Trespass is the provocative story of a girl confronting the mysteries of time and place, gender and sex in the recent Muslim world.
My work as an anthropologist has focused on understanding the worldviews of people of different backgrounds and nationalities in the Middle East. This is despite the tendency now for anthropologists to pursue more theoretical and academic research. Although there are many ways to acquire an understanding of culture, the best is of course to live and work with local people. The next best way is to listen to them explaining themselves. These books by cultural insiders do just that. The authors come from several sub-cultures of the Arab world and religions. They all describe their own versions of culture, that although overlapping in many ways, also show the distinctiveness of each group.
During the sixties, Atiya collected life stories of five Egyptian women from the lower and middle classes, ranging in age from twenty to mid-sixty. The stories show how to them, life starts with marriage. If they mention their childhoods, it is as preparation for marriage. Parents invariably arranged the women’s marriages or gave permission to potential husbands attracted to their daughters from a distance. Once the excitement of their weddings is over, however, most face an endless stream of difficulties. They recount experiences as co-wives, being forced into acrimonious divorces, family conflicts, and problems with children. They discuss witchcraft, female circumcision, poverty, and health issues. The book is unusual in that it conveys in their own words, the thinking of people not usually heard from in Middle Eastern writing.
Since my childhood, I understood quite well that "gender" is a troubled water. Women were not allowed access to education, were domesticated, and were not allowed to vote for the longest time in history. Yet I did not quite know how to articulate how it should be! While broadly "gender" still remains a concern, growing as an academic (currently as an Assistant Professor of Social Sciences at National Law School of India University), I started asking how best we can reconcile gender and culture, and even if we do, what does it mean for my country, India and the discipline of International Relations?
We all know that the oppressive structures of patriarchy are all-pervasive. But can we see "oppression" in black and white? Certainly not!
Unless we put things in context and see through their nuances, the vicious Islamophobic tendency (subtly or not) comes into play, caricaturing Islam as the sole source of gender-based oppression. No doubt, the condemnation of Islam flows from prejudice and half-baked Orientalist assumptions surrounding the religion.
Leila Ahmed, a pioneering figure of Islamic feminism, hits hard at the stereotypes surrounding Islam and challenges them. I learned from her that Islam is anything but monolithic, especially from the perspective of gender. She devotes chapters on Egypt to link the percepts of Islam with colonial modernisation.
For academics like me, this book adds a dynamic perspective and opens the big picture. However, for even those bearing the burden of prejudice, I am sure this book will be educative.
A classic, pioneering account of the lives of women in Islamic history, republished for a new generation
This pioneering study of the social and political lives of Muslim women has shaped a whole generation of scholarship. In it, Leila Ahmed explores the historical roots of contemporary debates, ambitiously surveying Islamic discourse on women from Arabia during the period in which Islam was founded to Iraq during the classical age to Egypt during the modern era. The book is now reissued as a Veritas paperback, with a new foreword by Kecia Ali situating the text in its scholarly context and explaining…
I love this book because it so completely
submerged me in the life and surroundings of the protagonist, Nazneen, a young
Muslim woman who leaves her small Bangladeshi village to live in a London
council flat in an arranged marriage with an older man.
Ali conveys a visceral
sense of the stifling apartment, the tedious work, the bleak weather, and the
loneliness and dullness of Nazneen’s life. Not that it’s a place we want to be,
but we experience Nazneen’s yearning for escape so profoundly that we root
passionately for her as she pursues some degree of freedom and purpose.
A
master of the finest detail, Ali brings the sights, smells, and sounds ofBrick Lane to dazzling life.
Nazneen's inauspicious entry to the world, an apparent stillbirth on the hard mud floor of a Bangladeshi village hut, imbues in her a sense of fatalism that she carries across continents when she is married off to Chanu. Her life in London's Tower Hamlets is, on the surface, calm. For years, keeping house and rearing children, she does what is expected of her. Yet Nazneen walks a tightrope stretched between her daughters' embarrassment and her husband's resentments. Chanu calls his elder daughter the little memsahib. 'I didn't ask to be born here,' says Shahana, with regular finality. Into that fragile…
As a historian of feminism, I am always on the lookout for sources that reveal women’s voices and interpretation of experiences often imagined as belonging primarily to men. Whether erudite travelogue, personal journey of discovery, or sensationalist narrative of adventure and exploration, books written by women traveling on their own were among the most popular writings published in the Victorian era. Often aimed at justifying the expansion of woman’s proper “sphere,” these books are perhaps even more enthralling to the contemporary reader —since they seem to defy everything we think we know about the constrained lives of women in this era. In addition to illuminating the significant roles that women played in the principal conflicts and international crises of the nineteenth century, these stories of women wading through swamps, joining military campaigns, marching across deserts, up mountains, and through contested lands often armed only with walking sticks, enormous determination, and sheer chutzpah, never fail to fascinate!
In 1865, the 22-year-old Salama bint Said (later known as Emily Reute), daughter of the great Sultan Said of Zanzibar, become involved in a failed coup against her older brother. Fleeing for her life with her German lover, Rudolph Ruete, she would find herself widowed with two children and marooned in Germany without financial support at age 26. Written as a heartwarming series of letters addressed to her children, the first known autobiography and travelogue published by an Arab woman poses serious challenge to the rationales underlying both women’s subordination and economic dependence on men as well as European imperialism in Africa and the Arab world.
Return to an era when Zanzibar was ruled by sultans, and enter a vanished world of harems, slave trading, and court intrigues. In this insider's story, a sultan's daughter who fled her gilded cage offers a compelling look at nineteenth-century Arabic and African royal life. After years of exile in Europe, the former princess wrote this fascinating memoir as a legacy for her children and a warm reminiscence of her island home. Born Salamah bint Said, Princess of Zanzibar, in 1844, author Emily Ruete grew up in a harem with scores of siblings. The royal family maintained its fabulous wealth…
I’m a historian of Muslim – non-Muslim relations in medieval Islam. In all of my publications I've been concerned with the social intersections of different religious communities in the medieval Islamic world, whether through human agency or via institutional arrangements. My goal has been to de-center Islamic history by approaching it from its margins. Hence the choice to study the role of women as agents of religious change in my last monograph Female Power and Religious Change in the Medieval Near East. In this book I address two historical questions which I've always been passionate about, namely the Islamization of the Near East and the place of women in pre-modern Near Eastern societies.
Motherhood features in diverse literary traditions, from antiquity to the present, as perhaps the most prominent aspect of female power.
Already in the womb and shortly after, during the formative stage of the child's upbringing, the mother occupied a unique, almost exclusive, position vis-à-vis its offspring, imbuing it with character and ideals. It is for this reason that maternal power and roles have been treated so extensively in diverse literary traditions and genres, constituting an object of religiously-charged imageries.
In Conceiving Identity, Keuny masters a rich Islamic literary corpus in order to show how literary images constituted a means for women to negotiate their patriarchal-designated office and imbue their office with their own set of ideals.
I can’t resist a queer femme YA story, and this one hit me so hard that I cried in joy and heartbreak.
Young lovers separated by culture and family made a Shakespearean drama that gripped me to the last word.
The world of arranged marriages, family honor, and homophobia reminded me of personal stories from friends in Vancouver. It echoed the fights that many queer people face coming out to family and being their true selves.
A timely and honest coming-of-age story that explores the complicated relationship between identity, culture, family, and love.
Seventeen-year-old Rukhsana Ali tries her hardest to live up to her conservative Muslim parents' expectations, but lately she's finding that impossible to do. She rolls her eyes when they blatantly favour her brother and saves her crop tops and makeup for parties her parents don't know about.
If she can just hold out another few months, Rukhsana will be out of her familial home and away from her parents' ever-watchful eyes at Caltech, a place where she thinks she can finally be herself.…
I have spent close to thirty years researching and teaching about questions of inequality and change. Most of my focus has been on the Global South, with a particular focus on India. I've written about intersecting class, gender, and caste inequalities. I've pursued this research agenda through extensive field research on labor politics, democratization, and the politics of economic reform in India. My interest stems from my background. I am originally from India and have lived and travelled extensively in the Middle East and Southeast Asia. I'm an author, public speaker, and consultant and have been a professor for three decades at the University of Michigan, Rutgers University, The University of Washington, and Oberlin College.
In the post-9/11 period, we were inundated with images of veiled Muslim women in Afghanistan and elsewhere. However, there is a long and rich history of Muslim women’s feminism that many people don’t know about. This book is an accessible entry point to this history. It also illustrates the interaction between Western feminists and Muslim feminists and shows the limits and possibilities of transnational feminism.
"A must read."-Choice A crystal-clear account of the entangled history of Western and Muslim feminisms.
Western feminists, pundits, and policymakers tend to portray the Muslim world as the last and most difficult frontier of global feminism. Challenging this view, Elora Shehabuddin presents a unique and engaging history of feminism as a story of colonial and postcolonial interactions between Western and Muslim societies. Muslim women, like other women around the world, have been engaged in their own struggles for generations: as individuals and in groups that include but also extend beyond their religious identity and religious practices. The modern and globally…
As a Moldovan emigrant growing up in Greece, I believed that Western institutions were centers of excellent knowledge. After studying in the USA and the UK and conducting research with Muslim and Christian communities in Africa, I became aware of colonial, ethnocentric, and universalizing tendencies in gender, religion, and domestic violence studies and their application in non-western contexts. International development had historically followed a secular paradigm congruent with Western societies’ perception of religion and its role in society. My work has since sought to bridge religious beliefs with gender analysis in international development work so that the design of gender-sensitive interventions might respond better to domestic violence in traditional religious societies.
Saba Mahmood’s book is an intellectually stimulating and insightfully written study of a grassroots women’s mosque movement in Cairo, Egypt.
Speaking to a North American audience, Mahmood challenged secular-liberal theorizations of human agency and views that depicted Muslim women in patriarchal societies as without agency. Her nuanced and multi-dimensional study evidenced a considerably more complex picture of moral choice, agency, and Islamist politics that centered on the women’s own understandings and interpretation of a complex religious and political landscape.
It is Mahmood’s balanced and reflexive approach that makes this book a deeply educational study for students and scholars alike.
Politics of Piety is a groundbreaking analysis of Islamist cultural politics through the ethnography of a thriving, grassroots women's piety movement in the mosques of Cairo, Egypt. Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements. Not only is this book a sensitive ethnography of a critical but largely ignored dimension…
