By Zakia Salime
There are significant women’s hobbies in Morocco: the Islamists who carry shari’a because the platform for construction a tradition of women’s rights, and the feminists who use the United international locations’ framework to amend shari’a legislation. Between Feminism and Islam indicates how the interactions of those hobbies over the last 20 years have reworked the debates, the association, and the suggestions of every other.
In Between Feminism and Islam, Zakia Salime seems at 3 key stream moments: the 1992 feminist a million Signature crusade, the 2000 Islamist mass rally opposing the reform of family members legislation, and the 2003 Casablanca assaults by means of a bunch of Islamist radicals. on the center of those moments are disputes over legitimacy, nationwide id, gender representations, and political negotiations for shaping country gender rules. situated on the intersection of feminism and Islam, those conflicts have resulted in the Islamization of feminists at the one hand and the feminization of Islamists at the other.
Documenting the synergistic courting among those pursuits, Salime unearths how the bounds of feminism and Islamism were significantly reconfigured. She deals a brand new conceptual framework for learning social hobbies, person who permits us to appreciate how Islamic feminism is influencing international debates on human rights.
"Between Feminism and Islam demanding situations the typical assumption within the media and the academy that Islamism and feminism are quintessentially antagonistic ideologies. via a cautious sociological and ethnographic account of Moroccan feminist and Islamist women’s companies, Zakia Salime exhibits how the 2 have reworked one another via many years of activism, debate, and engagement. this is often an vital e-book for sociologists of gender, faith, politics, feminism, the center East, and Islam." —Saba Mahmood, writer of Politics of Piety: The Islamic Revival and the Feminist Subject
"This balanced and informative research of the many years lengthy entanglements among secular feminists and Islamist ladies activists in Morocco is a thorough departure from traditional understandings of a polarized political scene. Salime unearths how political actors have spoke back to and discovered from one another, altering thoughts, ideologies, and visions, placing the debates and practices of girls activists in dynamic historic time and altering international contexts, together with the struggle on terror." —Lila Abu-Lughod, writer of Remaking ladies: Feminism and Modernity within the heart East
About the Author
Zakia Salime is assistant professor of sociology and women’s and gender reviews at Rutgers University.
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Extra info for Between Feminism and Islam: Human Rights and Sharia Law in Morocco
My definition of movement moments is informed by two bodies of literature: historical sociology analyses of trajectories and turning points, and Gramscian definitions of conjunctures (Grossberg 2006 ; Hall 1996 ). Both literatures are interrelated. The conjuncture denotes the “intersection of contradictory trajectories” (Pierson 2004 , 55) that constitute the historical, cultural, and political moment of a given event (Grossberg 2006 ). It has been also argued that while the notion of trajectory implies “a certain directionality to change” (Aminzade 1992 , 459), the conjuncture is more open to the idea of contingency and therefore to different and contradictory results (see Goldman 2005 ).
My goal is to emphasize intersections while keeping notice of the way these two movements remain divided along ideological lines. Notes: (1. ) Both rallies were held on March 12, 2000. Participation counts vary considerably; according to various sources, estimates range from six hundred thousand to a million for the Islamists and forty thousand to five hundred thousand for the feminists. See, for example, Financial Times , March 13, 2000; New York Times , March 13, 2000. (2. ) The most common translation used for Jamā‘at al-‘adl wa-l-ihsāne is Justice and Charity.
Notes: (1. ) Both rallies were held on March 12, 2000. Participation counts vary considerably; according to various sources, estimates range from six hundred thousand to a million for the Islamists and forty thousand to five hundred thousand for the feminists. See, for example, Financial Times , March 13, 2000; New York Times , March 13, 2000. (2. ) The most common translation used for Jamā‘at al-‘adl wa-l-ihsāne is Justice and Charity. The group’s leadership uses Justice and Spirituality. The term “spirituality” expresses better the Sufi orientation of this organization, and therefore is preferred to the term “charity” by the members.