CRITICAL REVIEW. In The Veil in their Minds and On our Heads: The Persistence of Colonial Images of Muslim
|
|
- Emery Marsh
- 5 years ago
- Views:
Transcription
1 CRITICAL REVIEW In The Veil in their Minds and On our Heads: The Persistence of Colonial Images of Muslim Women, Hooma Hoodfar describes her experience of Caucasian reactions to veiled muslim women in Western society, and more specifically, in Canada. She examines the danger of negative Western interpretations of the veil, and uses several historical and personal examples to support these arguments. More precisely, Hoodfar argues that these interpretations create their own vicious cycle and force muslim women to suffer discrimination both from racist, as well as feminist camps. This ultimately causes many muslim women to turn away from feminism, which can be detrimental in instances where Islam is wrongly used to justify the repression of women. Another important topic that Hoodfar broaches in her article relates to the comparisons that can be drawn between female repression in both Muslim and Western societies, forcing Western societies to critique their own injustices as well as that of others. Her approach of this particular subject, however, is too brief, and in an article that aims to expand occidental perceptions of Islam and veiling, a more detailed analysis would have been valuable. Moreover, despite her strong arguments, Hoodfar ignores some her own biases and stereotypes with regards to Western prejudice, and thus creates some contradiction, and hypocrisy in her article. Nevertheless these elements do little to enfeeble her primary points, and she ultimately provides an effective explanation of how the meaning of the veil is shaped by the women who wear it, and not by the garment itself. Much like in Fatima Mernissi's chapter about The Muslim concept of Active Female Sexuality (1987), Hoodfar argues that it is the discourses that surround the veil that need to be altered rather than veiling itself. She justifies this initially through the veil's historical background, in so much as the practice began in the Middle-East and Mediterannean as a way of indicating a woman's social status. Using Mernissi's (1987) same argument, Hoodfar explains that the practice is not at all mentioned in the Qu'ran, but was rather adopted by Muslims from those they conquered, and therefore holds very little religious backing in itself. Moreover, she claims that the negative connotations that are now commonly attached to veiling are likely originated from its use in
2 conjunction with the practice of seclusion. In this instance, however, she fails to mention the reasons for the adoption of veiling and seclusion by Islamic conquerors, and thus brushes over the mysoginist and patriarchal purposes it originally served (Bodham and Tohidi 1998, p. 9-10). However, as Mohja Khaf (2008), points out in reference to Adrienne Rich, the patriarchal prescriptions of veiling does not reflect the true feminine experiences and behaviours toward veiling. This is futher supported by Hoodfar in her descriptions of veiling being used as a threat, in that it would diminish a man's masculinity if a woman who was not a relative were to remove her veil in his presence. The junction of these facts clearly indicates an appropriation of the veil by Muslim women in order to leverage their social position and use this allegedly repressive tool to their advantage. Hoodfar also claims that it was the practice of seclusion that carried out the repressively patriarchal purposes commonly associated with veiling. In her text, Hoodfar describes how seclusion emerged in Middle-Eastern and North African societies due to endogamous marriages and the social restrictions that accompany such practices. Particularly as Muslim women were inhereters of wealth, restrictions were more rigid on their actions and behaviours, and even more so among wealthy families (Hoodfar, n.d.). None of these practices, as Hoodfar explains, were common within poorer communities, where it was important for all family members to work and women required garments that did not physically inhibit their capacity to do so. According to this historical practice the veil then becomes a cultural, or social practice, that was adopted by Muslims and was perpetuated for the most part for financial purposes (Haniffa, 2005, p. 65). That is to say, the conjoined practice of the veil and of seclusion allowed families to better control the distribution and progression of their wealth through marriage and inheritance. In this regard Hoodfar fails to point out the distinct similarities between Western and Islamic societies. She briefly mentions that economic freedom for women historically signified greater institutional control over their sexuality, and draws a hasty comparison between Islamic and Victorian Morality. However, a stronger comparison of these parallels would have allowed for a much better understanding of Islamic experiences and ideology from a Western perspective.
3 One important comparison Hoodfar could have expanded on in order to further this understanding is that of dress codes and the impact of fashion and garments in Western society. She mentions similarities that had been previously drawn between the veil and the corset, both seemingly uncomfortable and repressive beauty devices for women. However, in order to create a more contemporary juxtaposition she could have mentioned reactions to the mini skirt, bikinis, and even school uniforms. Both former items of clothing were greeted with shock and disgust immediately following their invention, and though they were ultimately absorbed into society, the initial reaction still reflect a level of modesty and conservatism in Western thinking (Brown, 2012). Moreover, despite the apparent free acceptance of dress code in Western society, many schools still enforce strict dress code rules for their students (Eberle, 2011, p.47). It could easily be argued that these dress codes are equally patriachal and oppressive to women, as the sexual argument is very commonly used to justify the existance of these rules (ibid.). Moreover, these three cases are only a small sample of instances where garments and clothing have been used to make a cultural or political point in the West, just as the veil makes today (Vrencoska, 2009, p. 868). Though these parallels are not entirely synonymous or symmetrical, it does help to illustrate the social construction of the significance of certain items of clothing, as well as the patriachal paradigms that dictate their usage. Although she never directly refers to the concept by name, Hoodfar claims that cultural cringe, enforced by the colonial mentality, heavily influenced many of the negative perceptions of the veil. The term cultural cringe was originally coined to apply to Australia and refers to an attitude characterized by a deference to the cultural achievements of others (Ramson, 1988). It relates, in large part, to the effect of colonial treatment and portrayal of other nations and societies as inferior, ultimately causing those same societies and nations to project those sentiments on themselves. In Hoodfar's text, she claims that negative Western interpretations of the veil emerged after the conquer of the Ottoman Empire in World War I. According to her, the colonial influence interprated the veil as 'uncivilized', consequently prompting many educated elites within these Islamic nations
4 to demand de-veiling in an effort to emulate the Western concept of modernity. She claims that it was ultimately due to this perception of inferiority that educated feminists groups began a deveiling movement in Egypt. She also states that this same cultural cringe provoked the Iranian Shah to outlaw the veil, in an attempt to appear to modernize Iran, despite his lack of effort in making other significant economic and social changes. Both these situations indicate circumstances where the veil was used to represent repression, however they also show the dynamic relationship that this representation has with the object of the veil itself. In one circumstance the removal of the veil was performed voluntarily by its wearers, to symbolize the end of repression, in the other its forced removal only provoked further repression and state control. In other words, both in the case of Egypt and Iran, the veil is confused for a repressive tool, when in fact the only power it carries is that which is given by the discourses that surround it. This can be further evidenced in the case of Algeria, where the veil was directly outlawed by the colonial administration in the 1950s. In Algeria Unveiled, Frantz Fanon describes the importance of women to the national and cultural identity of a nation, and how this makes them an easy target for identity appropriation ( Introduction, 2010). Thus by outlawing the veil, and promoting the concept of the veil as repressive, colonial and Imperialist nations were able to more effectively repress and exploit their recently conquered nations. In this manner, the very concepts that Western culture, and particularly the feminist movement, attempts to fight by denouncing the veil as repressive, only provoke further repression. By creating a symbol that represents repression within a foreign society, Western Imperialism merely provided the government of that society with another tool for repression. As Hoodfar explains, patriarchal values are in no way exclusive to Muslim society, or to Middle Eastern nations, but the cultural dominance and lack of self-critique in Western culture creates the illusion of freedom and superiority. It is with this point that Hoodfar justifies her argument that negative representations of the veil are destructive to feminism, and the progression of gender equality in all culture. In Hoodfar's own words negative images of Muslim women are continuously presented as a reminder
5 to [Western] women of their good fortune [.] to curb their [ ] demands for equality [...]. She does, however, acknowledge that the veil has clearly been a mechanism in the service of patriarchy, but she further clarifies that it has been equally used as a tool to fight this very same repression and patriarchy, such as the case of the feminist movement in Egypt. Hoodfar's biggest bias in her article is her assumption that only people of white/european descent hold prejudices and discriminate against muslims and veiled women. She thus completely ignores the fact that discrimination against veiled women is felt across several different ethnicities, while equally ignoring the existance of caucasians who have a better understanding of muslims cultures than might be stereotypically believed. She completely dismisses the experience of converted caucasian women, or of those who have visisted Islam and been among the culture as unique to their own situation as caucasian muslims. Although this ethnic class composes a vast majority of the population in Canada, her gross generalization of the attitudes of this ethnic group reflect the very biases and prejudices she denounces in her article. Moreover she ignores the struggles that Muslim women face in South American, as well as Asian countries, where there is an increasing number of Muslim converts and refugees who face the same bigotry as their North American counterparts. In her justifications of Western and Middle-Eatern morality as developing somewhat in tandem during the nineteenth century, Hoodfar also seems to disregard the progression of each morality movement. In her article, Hoodfar argues that strict Victorian morality and the ideology of femininity were developing in Western society at the same time that similar ideals became prominent in Islamic nations. Nevertheless she fails to mention that the future development of the laws in each of these societies progressed in a somewhat opposing manner. Hoodfar addresses this issue when she compares the controversy between monogomous and polygamous marriages; where mistresses and illegitimate children are forced to live in the outskirts. She also explains, as was previously mentioned, that many of the mysoginist laws that restrict women's rights regarding marriage and other issues, were due in large part to matters relating to cultural cringe. Although these attempts help to form a more compelling argument with regards to the similarities between
6 occidental and oriental societies, she could have greatly benefitted by addressing the issue more directly. Another factor Hoodfar seems to ignore in her own argument is how, historically, the veil is used to discriminate against women of a poorer social class. Although her reasons for ignoring this fact can largely be explained in how this is not entirely relevant to the discrimination of Muslim women in Western society, it does further justify feminist reasons for denouncing the veil. This partiality in itself is not enough to wither her main arguments, but with regards to such a polemic topic, it is crucial to remain conscious of all the counterpoints that could be appropriated by the opposition. The true meaning of the veil cannot be summarized by a simple phrase or paragraph, just as it would be impossible to do so with a t-shirt or a jacket. Indeed it seems that any garment is only ascribed power in accordance with the discourses that surround it, and that power, just as those discourses, can be altered and shifted just as much by its critics as by its wearers. Hoodfar's article provides a strong argument as to why Canadian feminists and caucasians in general should selfreflect before judging Muslim culture and customs. However, her critique and analysis would have been more compelling had she expanded it to a broader audience, or perhaps provided a more indepth comparison between occidnetal and oriental experiences of patriarchy. Nevertheless, Hoodfar's accounts of her personal experiences as a Muslim woman in Canada, as well as her historical explanations of the context behind the veil clearly illustrate how detrimental stereotypes of the veil can be for all women, whether they are Muslim or not. She effectively indicates the prejudices existant within Canadian and Western society, and spells out that, if social progress is to be made, it is necessary to first look past these stereotypes.
7 REFERENCE LIST Bodman, H., & Esfahlani Tohidi, N. (1998). Introduction - Islamic Culture. In Women in Muslim societies: Diversity within unity (p. 9 to 10). Boulder, Colorado: Lynne Rienner. Brown, S. (2012). Swinging 60s to Glam Rock. In Fashion: The definitive history of costume and style (p. 350 to 364). New York, New York: DK Publishing. Eberle, E. (2011). Personal Religious Freedom in the United Kingdom. In Church and state in Western society established church, cooperation, and separation (p. 33 to 58). Farnham, Surrey: Ashgate Haniffa, F. (2005). Undercover: Reflections on the Practice of "Hijab" amongst Urban Muslim Women in Sri Lanka. Gender, Society and Change - Center for Women's Research, Colombo, Retrieved March 20, 2015, from mong_urban_muslim_women_in_sri_lanka Hoodfar, H. (n.d.). The Veil in their Minds and On our Heads: The Persistence of Colonial Images of Muslim Women. Resources for Feminist Research/Documentation Sur La Recherche Féministe,22(3/4), Retrieved March 20, 2015, from Introduction. (2010). In M. Davidson, K. T. Gines, & D. L. Marcano (Eds.), Convergences: Black feminism and Continental philosophy (p. 157 to 174). Albany, New York: SUNY Press. Khaf, M. (2008). From Her Royal Body the Robe was Removed. In J. Heath (Ed.), The veil: Women writers on its history, lore, and politics (p. 27 to 43). Berkeley, California: University of California Press. Mernissi, F. (1987). The Muslim concept of Active Female Sexuality. In Beyond the veil: Malefemale dynamics in modern Muslim society (Rev. ed., 1st Midland Book ed., p. 27 to 45). Bloomington, Indiana: Indiana University Press. Ramson, W. (1988). Cultural Cringe. In The Australian national dictionary: A dictionary of Australianisms on historical principles (p. 185). Melbourne, Victoria: Oxford University Press. Vrencoska, G. (2009). Political Statements in Conceptual Fashion: The Voice of National Sentiments as a Self-reference in the ready-to-wear Collections of Alexander McQueen and Hussein Chalayan. Annual Review, 2, 867 to to 883. Retrieved March 20, 2015, from
By Dr. Monia Mazigh Summer, Women and Islam Week#4
By Dr. Monia Mazigh Summer, 2016 Women and Islam Week#4 2 Remember our Week#1 Why a course about Women and Islam? Stereotypes Misinformation Orientalism Confusion: who to believe? 3 What do you know about
More informationFINAL PAPER. CSID Sixth Annual Conference Democracy and Development: Challenges for the Islamic World Washington, DC - April 22-23, 2005
FINAL PAPER CSID Sixth Annual Conference Democracy and Development: Challenges for the Islamic World Washington, DC - April 22-23, 2005 More than Clothing: Veiling as a Cultural, Social, Political and
More informationAmerican Media and Veiling: Popular Perceptions of Women in Islam
Garbe 1 Drew Garbe Professor Welch WGS Conference 4 February 2018 American Media and Veiling: Popular Perceptions of Women in Islam The common view from the perspective of western society is that Muslim
More informationFrom the ELCA s Draft Social Statement on Women and Justice
From the ELCA s Draft Social Statement on Women and Justice NOTE: This document includes only the Core Convictions, Analysis of Patriarchy and Sexism, Resources for Resisting Patriarchy and Sexism, and
More informationWhat Does Islamic Feminism Teach to a Secular Feminist?
11/03/2017 NYU, Islamic Law and Human Rights Professor Ziba Mir-Hosseini What Does Islamic Feminism Teach to a Secular Feminist? or The Self-Critique of a Secular Feminist Duru Yavan To live a feminist
More informationOT History, Religion, and Culture in the Land of the Bible Louisville Presbyterian Theological Seminary Fall
OT 410-1 History, Religion, and Culture in the Land of the Bible Louisville Presbyterian Theological Seminary Fall 2013 Tyler Mayfield Patricia Tull tmayfield@lpts.edu ptull@lpts.edu 502-992-9375 812-288-4668
More informationTHE ORIENTAL ISSUES AND POSTCOLONIAL THEORY. Pathan Wajed Khan. R. Khan
THE ORIENTAL ISSUES AND POSTCOLONIAL THEORY Pathan Wajed Khan R. Khan Edward Said s most arguable and influential book Orientalism was published in 1978 and has inspired countless appropriations and confutation
More informationSPIRITUALITY & RELIGION. What do these terms mean?
SPIRITUALITY & RELIGION What do these terms mean? SPIRITUALITY - RELIGION Some people might characterize the difference between religion and spirituality in a way that resembles the video you just watched.
More informationTHEMES IN PERSEPOLIS
THEMES IN PERSEPOLIS THEME #1 RELIGION, OPPRESSION, AND MODERNITY Persepolis begins in 1980 in post-revolution Iran. While Iran was becoming more and more Westernized under the shah, the revolutionaries
More informationUnveiled Muslim Women and Intersectionality Within Windsor's Muslim Community
University of Windsor Scholarship at UWindsor UWill Discover Undergraduate Conference UWill Discover 2017 Mar 31st, 3:30 PM - 4:50 PM Unveiled Muslim Women and Intersectionality Within Windsor's Muslim
More informationBig Idea The Ottoman Empire Expands. Essential Question How did the Ottomans expand their empire?
Big Idea The Ottoman Empire Expands. Essential Question How did the Ottomans expand their empire? 1 Words To Know Sultan the leader of the Ottoman Empire, like a emperor or a king. Religious tolerance
More information2. Durkheim sees sacred things as set apart, special and forbidden; profane things are seen as everyday and ordinary.
Topic 1 Theories of Religion Answers to QuickCheck Questions on page 11 1. False (substantive definitions of religion are exclusive). 2. Durkheim sees sacred things as set apart, special and forbidden;
More informationLESSON WATCH Key Ideas Factual
LESSON 3.2 THE FOUNDATION AND EXPANSION OF ISLAM LESSON 3.2.4 WATCH Key Ideas Factual Use these questions and prompts at the appropriate stopping points to check in with students and ensure they are getting
More informationBeing a Canadian Muslim Woman in the 21 st Century EDUCATIONAL RESOURCE KIT
Being a Canadian Muslim Woman in the 21 st Century EDUCATIONAL RESOURCE KIT P.O. Box 154 Gananoque, ON K7G 2T7, Canada Tel: 613 382 2847 Email: info@ccmw.com CCMW 2010 ISBN: 978-0-9688621-8-6 This project
More informationHealth Care and Cultural Understanding within the Arab, Middle Eastern, Muslim and South Asian Communities
Health Care and Cultural Understanding within the Arab, Middle Eastern, Muslim and South Asian Communities 1 Who We Are The Arab-American Family Support Center is a non-profit organization that empowers
More informationTolerance in French Political Life
Tolerance in French Political Life Angéline Escafré-Dublet & Riva Kastoryano In France, it is difficult for groups to articulate ethnic and religious demands. This is usually regarded as opposing the civic
More informationSuggested APA style reference:
Suggested APA style reference: Podikunju-Hussain, S. (2006). Working with Muslims: Perspectives and suggestions for counseling. In G. R. Walz, J. Bleuer, & R. K. Yep (Eds.), VISTAS: Compelling perspectives
More informationProfessional Integrative Paper. Tammy Howard. University of Tennessee at Chattanooga SOCW 441. Kathy Purnell, MSW
Professional Integrative Paper 1 Running Head: PROFESSIONAL INTEGRATIVE PAPER Professional Integrative Paper Tammy Howard University of Tennessee at Chattanooga SOCW 441 Kathy Purnell, MSW February 12,
More informationWINTER 2010 RELIGIOUS STUDIES 217 RELIGION AND SEXUALITY IN THE MIDDLE EAST TH 12:00-2:50 PM HSSB 3024
WINTER 2010 RELIGIOUS STUDIES 217 RELIGION AND SEXUALITY IN THE MIDDLE EAST TH 12:00-2:50 PM HSSB 3024 PROFESSOR JANET AFARY OFFICE: HSSB 3047 E-Mail: afary@religion.ucsb.edu Office Hours: T: 10:45-11:30
More informationBetween Islam and the State: The Politics of Engagement
Between Islam and the State: The Politics of Engagement Berna Turam Stanford: Stanford University Press, 2007. xı + 223 pp. The relationship between Islam and the state in Turkey has been the subject of
More informationUnveiled sentiments: Gendered Islamophobia and Experiences of Veiling among Muslim Girls in a Canadian Islamic School AU: Jasmin Zine
Unveiled sentiments: Gendered Islamophobia and Experiences of Veiling among Muslim Girls in a Canadian Islamic School AU: Jasmin Zine Focuses on dual oppression of racism and Islamophobia in society at
More informationMuslim-Jewish Relations in the U.S. March 2018
- Relations in the U.S. March 2018 INTRODUCTION Overview FFEU partnered with PSB Research to conduct a survey of and Americans. This national benchmark survey measures opinions and behaviors of Americans
More informationmuftis on women and gender matters. Moving to the modern and contemporary periods, the course
Oberlin College Department of History and MENA Program His-217, Spring 2010 Women and Gender in Islamic Law and Modern Legal Codes Professor Zeinab Abul-Magd TR 03:00-04:15pm KING 323 E.mail: zeinab.abul-magd@oberlin.edu
More informationWLUML "Heart and Soul" by Marieme Hélie-Lucas
Transcribed from Plan of Action, Dhaka 97 WLUML "Heart and Soul" by Marieme Hélie-Lucas First, I would like to begin with looking at the name of the network and try to draw all the conclusions we can draw
More informationTolerance in Discourses and Practices in French Public Schools
Tolerance in Discourses and Practices in French Public Schools Riva Kastoryano & Angéline Escafré-Dublet, CERI-Sciences Po The French education system is centralised and 90% of the school population is
More informationPage 1 of 16 Spirituality in a changing world: Half say faith is important to how they consider society s problems
Page 1 of 16 Spirituality in a changing world: Half say faith is important to how they consider society s problems Those who say faith is very important to their decision-making have a different moral
More informationIN PRAISE OF SECULAR EDUCATION
2418 IN PRAISE OF SECULAR EDUCATION Sydney Grammar School, Speech Day 2009 State Theatre, Sydney Thursday 3 December 2009 The Hon. Michael Kirby AC CMG SYDNEY GRAMMAR SCHOOL STATE THEATRE, SYDNEY SPEECH
More informationSTUDENT BOOK REVIEW: DO MUSLIM WOMEN NEED SAVING? Lila Abu- Lughod By Courtney Danae Paterson, Harvard Law School, J.D. 2016
STUDENT BOOK REVIEW: DO MUSLIM WOMEN NEED SAVING? Lila Abu- Lughod By Courtney Danae Paterson, Harvard Law School, J.D. 2016 In the era of post- 9/11 politics, the weighty questions of identity, religion,
More informationBridging Differences: Advocating for Survivors from Underserved Communities
Bridging Differences: Advocating for Survivors from Underserved Communities Working with Vulnerable Survivors from Muslim Communities Aisha Rahman, JD Sugarlimb Consulting Why are you here? Let s start
More informationContradicting Realities, déjà vu in Tehran
This article was downloaded by: [RMIT University] On: 23 August 2011, At: 21:09 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House,
More informationCollegiate Media Literacy on the Muslim Community
Steeplechase: An ORCA Student Journal Volume 1 Issue 1 Inaugural Issue Article 8 2017 Collegiate Media Literacy on the Muslim Community Tori Wood Victoria Lanaghan Murray State University Abeer Anwaar
More informationThe Muslim Veiling: A Symbol of Oppression or a Tool of Liberation?
UMASA Journal Volume 32 (2014) Khan 1 The Muslim Veiling: A Symbol of Oppression or a Tool of Liberation? Masood Khan University of Manitoba Key Words: Muslim veiling; oppression; liberation; women s agency;
More informationTreatment of Muslims in Broader Society
Treatment of Muslims in Broader Society How Muslims are treated in Canada Muslims are a bit more positive than in 200 about how they are viewed by mainstream society, and most agree they are better off
More information20 pts. Who is considered to be the greatest of all Ottoman rulers? Suleyman the magnificent ** Who founded the Ottoman empire?
Jeopardy- Islamic Empires Ottomans 10 pts. Which branch of Islam did the Ottomans ascribe to? Sunni **How was Islam under the Ottomans different than in other Islamic empires? Women were more respected,
More informationLanguage, Culture and Identity: A Saudi Perspective in the. Light of Stuart Hall Argument
Journal of Modern Education Review, ISSN 2155-7993, USA April 2016, Volume 6, No. 4, pp. 279 284 Doi: 10.15341/jmer(2155-7993)/04.06.2016/007 Academic Star Publishing Company, 2016 http://www.academicstar.us
More informationTool 1: Becoming inspired
Tool 1: Becoming inspired There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. Galatians 3: 28-29 A GENDER TRANSFORMATION
More informationEvangelical Christians disagree
1 6 77 Evangelical Christians disagree Theological Viewpoint Roles in Worship Roles in Home Roles at Work Patriarchal Different Different Different Strong Complementarian Different Different Similar Moderate
More informationThe cover of the first edition Orientalism is a detail from the 19th-century Orientalist painting The Snake Charmer by Jean-Léon Gérôme ( ).
EDWARD SAID EDWARD SAID Edward Said was a Palestinian- American literary theorist and cultural critic. He was born 1935 and died in 2003. Author of several highly influential post-colonial texts, the most
More informationEdward Said s Orientalism and the Representation of the East in Gardens of Water by Alan Drew
Passage2013, 1(1), 1-8 Edward Said s Orientalism and the Representation of the East in Gardens of Water by Alan Drew Yana Maliyana * ymaliyana@gmail.com *Yana graduated in December 2012 from Literature
More informationBy Dr. Monia Mazigh Fall, Women and Islam Week#1
By Dr. Monia Mazigh Fall, 2017 Women and Islam Week#1 2 Week#1: Introduction Why a course about Women and Islam? Stereotypes, lack of information, media sensationalism, confusion 3 Historical Context and
More informationARAB BAROMETER SURVEY PROJECT ALGERIA REPORT
ARAB BAROMETER SURVEY PROJECT ALGERIA REPORT (1) Views Toward Democracy Algerians differed greatly in their views of the most basic characteristic of democracy. Approximately half of the respondents stated
More informationMULTICULTURALISM AND FUNDAMENTALISM. Multiculturalism
Multiculturalism Hoffman and Graham identify four key distinctions in defining multiculturalism. 1. Multiculturalism as an Attitude Does one have a positive and open attitude to different cultures? Here,
More informationLearning Zen History from John McRae
Learning Zen History from John McRae Dale S. Wright Occidental College John McRae occupies an important position in the early history of the modern study of Zen Buddhism. His groundbreaking book, The Northern
More informationREADING REVIEW I: Gender in the Trinity David T. Williams (Jared Shaw)
READING REVIEW I: Gender in the Trinity David T. Williams (Jared Shaw) Summary of the Text Of the Trinitarian doctrine s practical and theological implications, none is perhaps as controversial as those
More informationTHE ARAB EMPIRE. AP World History Notes Chapter 11
THE ARAB EMPIRE AP World History Notes Chapter 11 The Arab Empire Stretched from Spain to India Extended to areas in Europe, Asia, and Africa Encompassed all or part of the following civilizations: Egyptian,
More informationWhy Speciesism is Wrong: A Response to Kagan
bs_bs_banner Journal of Applied Philosophy doi: 10.1111/japp.12165 Why Speciesism is Wrong: A Response to Kagan PETER SINGER ABSTRACT In Animal Liberation I argued that we commonly ignore or discount the
More informationENG3UI Unit 3 Literature and the Real World February 2007 Hill Speaker Synthesis Essay
Directions: The following question is based on the accompanying sources. This question requires you to synthesize a variety of sources into a coherent, well-written essay. When you synthesize sources you
More informationVeiling. Not only that, but I was having enough trouble going through the bowing and prostrating movements of the Muslim Contact
5 Veiling After polygamy, probably the thing that most Westerners know about Muslim women is that they are never really seen in public only their faces are ever seen. Otherwise they are completely hidden
More informationThe urban veil: image politics in media culture and contemporary art Fournier, A.
UvA-DARE (Digital Academic Repository) The urban veil: image politics in media culture and contemporary art Fournier, A. Link to publication Citation for published version (APA): Fournier, A. (2012). The
More informationCompiled by Sherene Hassan
Compiled by Sherene Hassan 1.2 billion people one-fifth of humanity Albania to Brunei to Cameroon all races only 18% Arab different languages diverse customs Islam is their religion Population 476,300
More informationFrom Orientalism to Muslimwoman: How the Media Produces and Sustains Essentialist Narratives. Abeer Siddiqui :: Lindsay Dekter :: Oksana Gapyuk
From Orientalism to Muslimwoman: How the Media Produces and Sustains Essentialist Narratives Abeer Siddiqui :: Lindsay Dekter :: Oksana Gapyuk INTRODUCTION Examining the relationship between Middle Eastern
More informationSummary. Aim of the study, main questions and approach
Aim of the study, main questions and approach This report presents the results of a literature study on Islamic and extreme right-wing radicalisation in the Netherlands. These two forms of radicalisation
More informationSexuality in Muslim Contexts: Restrictions and Resistance
Sexuality in Muslim Contexts: Restrictions and Resistance Eds. Anissa Hele and Homa Hoodfar. London and New York: Zed Books, 2012. Reviewed by Iman Al-Ghafari Despite the fact that the realm of sexuality
More informationPastor David Nelson Teacher/Instructor December 18, New Hope Baptist Church Bible Study LESSONS FROM JAMES Week 10: We are Family JAMES 2:1-13
Pastor David Nelson Teacher/Instructor December 18, 2013 Name: 1 P a g e New Hope Baptist Church Bible Study LESSONS FROM JAMES Week 10: We are Family JAMES 2:1-13 In 2:1-13, James gives a practical lesson:
More informationEdward Said - Orientalism (1978)
Edward Said - Orientalism (1978) (Pagination from Vintage Books 25th Anniversary Edition) ES Biography Father was a Palestinian Christian Named him Edward after the Prince of Wales - ES: foolish name Torn
More informationMuslim Identity and Practice
Muslim Identity and Practice Muslim Identity Most strongly identify as both Muslim and Canadian, although the Muslim identity tends to be the stronger of the two, especially among individuals under 3 years
More informationDepartment of Religious Studies. FALL 2016 Course Schedule
Department of Religious Studies FALL 2016 Course Schedule REL: 101 Introduction to Religion Mr. Garcia Tuesdays 5:00 7:40p.m. A survey of the major world religions and their perspectives concerning ultimate
More informationWestern, Islamic Feminist, and Post-Soviet Interpretations of the Hijab towards Kazakhstan after Twenty Years of Independence
Nazgul Mingisheva Kazakhstan Abstract Western, Islamic Feminist, and Post-Soviet Interpretations of the Hijab towards Kazakhstan after Twenty Years of Independence My paper is focused on some comparative
More informationYour web browser (Safari 7) is out of date. For more security, comfort and the best experience on this site: Update your browser Ignore
Your web browser (Safari 7) is out of date. For more security, comfort and the best experience on this site: Update your browser Ignore Educator Version HIJAB: VEIL ED IN CO NTROVERSY Cultural interpretations
More informationFocal Passage 6: Saved. Brief Passage Description
Winter Break Reading: Directions: Read each section of the text described below. Type your responses and share them submit2mckenzie@gmail.com by January 2, 2019 by 11:59 p.m. Please use textual evidence
More informationReligious Values Held by the United Arab Emirates Nationals
Religious Values Held by the United Arab Emirates Nationals Opinion Poll Unit Emirates Policy Center May 31, 2016 Emirates Policy Center (EPC) conducted an opinion poll about values in the United Arab
More informationOpening the Public Space: Hijab and Education in Iran and Turkey
Trinity University Digital Commons @ Trinity Undergraduate Student Research Awards Information Literacy Committee 2012 Opening the Public Space: Hijab and Education in Iran and Turkey Kaitlin Kelly-Thompson
More informationHISTORICAL PERSPECTIVE ESSAY
HISTORICAL PERSPECTIVE ESSAY Choose one essay question below. Write an essay answering all parts of the question. This essay should be at least 7 pages long with a 12-point font excluding bibliography
More informationFreedom of Religion and Law Schools: Trinity Western University
University of Newcastle - Australia From the SelectedWorks of Neil J Foster January 23, 2013 Freedom of Religion and Law Schools: Trinity Western University Neil J Foster Available at: https://works.bepress.com/neil_foster/66/
More informationAS Religious Studies. RSS01 Religion and Ethics 1 Mark scheme June Version: 1.0 Final
AS Religious Studies RSS01 Religion and Ethics 1 Mark scheme 2060 June 2016 Version: 1.0 Final Mark schemes are prepared by the Lead Assessment Writer and considered, together with the relevant questions,
More informationThe quest for gender justice Emerging feminist voices in Islam Ziba Mir-Hosseini
The quest for gender justice Emerging feminist voices in Islam Ziba Mir-Hosseini Appeared in Islam 1, Issue No. 36, May 00 Who is to say if the key that unlocks the cage might not lie hidden inside the
More informationSOCIOLOGY OF RELIGION (sample lower level undergraduate course)
SOCIOLOGY OF RELIGION (sample lower level undergraduate course) Term: Fall 2015 Time: Thursdays 1pm 4pm Location: TBA Instructor: Samuel L. Perry Office hours: XXX Office: XXX Contact: samperry@uchicago.edu
More informationIn Pursuit of Islamic Feminism
In Pursuit of Islamic Feminism Lily Zakiyah Munir Center for Pesantren and Democracy Studies (CePDeS) Indonesia What is Islamic Feminism? What is Feminism? An awareness that women are oppressed and an
More informationA World without Islam
A World without Islam By Jim Miles (A World Without Islam. Graham E. Fuller. Little, Brown, and Company, N.Y. 2010.) A title for a book is frequently the set of few words that creates a significant first
More informationWHY DOES IMPACT FOCUS ON PEOPLE OF AFRICAN DESCENT?
WHY DOES IMPACT FOCUS ON PEOPLE OF AFRICAN DESCENT? SCOTT M. CROCKER IMPACT S FOCUS ON PEOPLE OF AFRICAN DESCENT 1 Why The Impact Movement Focuses on People of African Descent As a new campus missionary
More informationGENDER AND ISLAM POLS384 AND WS384 TUESDAY AND THURSDAY, 3:00PM TO 4:15PM KUYKENDALL HALL, ROOM 302 COURSE WEBSITE: POLS384.BLOGSPOT.
F A L L 2 0 1 4 GENDER AND ISLAM POLS384 AND WS384 TUESDAY AND THURSDAY, 3:00PM TO 4:15PM KUYKENDALL HALL, ROOM 302 COURSE WEBSITE: POLS384.BLOGSPOT.COM Instructor: Nicole Grove Office Hours Tuesday 1:00pm
More informationRadicalization and extremism: What makes ordinary people end up in extreme situations?
Radicalization and extremism: What makes ordinary people end up in extreme situations? Nazar Akrami 1, Milan Obaidi 1, & Robin Bergh 2 1 Uppsala University 2 Harvard University What are we going to do
More informationIslam is a religion that is not hard to follow but can sometimes be difficult to
Ghazala Ismail Theology 107 Dr. William Myatt April 21, 2014 Final Paper The Internal Struggle Islam is a religion that is not hard to follow but can sometimes be difficult to understand. My connection
More informationThe role and status of women AO1
1. A good Muslim woman, for her part, should always be trustworthy and kind. She should strive to be cheerful and encouraging towards her husband and family, and keep their home free from anything harmful
More informationWomen and Politics in the Middle East: Study on the Broader Socio-Political and Religious Issues
American Journal of Social Science Research Vol. 2, No. 1, 2016, pp. 17-21 http://www.aiscience.org/journal/ajssr ISSN: 2381-7712 (Print); ISSN: 2381-7720 (Online) Women and Politics in the Middle East:
More informationThe Bad Girls of Islam : Islamic Feminists and Their Interpretative Contributions
Cervantes- Altamirano 1 The Bad Girls of Islam : Islamic Feminists and Their Interpretative Contributions The term Islamic Feminism in itself is very modern; however, it is not a new movement. Nonetheless,
More informationWOMEN AND ISLAM WEEK#5. By Dr. Monia Mazigh Fall, 2017
WOMEN AND ISLAM WEEK#5 By Dr. Monia Mazigh Fall, 2017 MUSLIM WOMEN IN SAUDI ARABIA Title of the book: A Most Masculine State: Gender, Politics and Religion in Saudi Arabia Author: Madawi Al-Rasheed Cambridge
More information458 Neotestamentica 49.2 (2015)
Book Reviews 457 Konradt, Matthias. 2014. Israel, Church, and the Gentiles in the Gospel of Matthew. Baylor Mohr Siebeck Studies Early Christianity. Waco: Baylor University Press. Hardcover. ISBN-13: 978-1481301893.
More informationInterfaith Marriage: A Moral Problem for Jews, Christians and Muslims. Muslim Response by Professor Jerusha Tanner Lamptey, Ph.D.
Interfaith Marriage: A Moral Problem for Jews, Christians and Muslims Muslim Response by Professor Jerusha Tanner Lamptey, Ph.D. Union Theological Seminary, New York City I would like to begin by thanking
More informationTHE UNETHICAL DISQUALIFICATION OF WOMEN WEARING THE HEADSCARF IN TURKEY
THE UNETHICAL DISQUALIFICATION OF WOMEN WEARING THE HEADSCARF IN TURKEY The author presents an outline of the last two decades of the headscarf controversy in Turkey, from the perspective of a religious
More informationThe Unbearable Lightness of Theory of Knowledge:
The Unbearable Lightness of Theory of Knowledge: Desert Mountain High School s Summer Reading in five easy steps! STEP ONE: Read these five pages important background about basic TOK concepts: Knowing
More informationWhat is Atheism? How is Atheism Defined?: Who Are Atheists? What Do Atheists Believe?:
1 What is Atheism? How is Atheism Defined?: The more common understanding of atheism among atheists is "not believing in any gods." No claims or denials are made - an atheist is any person who is not a
More information1/9. The First Analogy
1/9 The First Analogy So far we have looked at the mathematical principles but now we are going to turn to the dynamical principles, of which there are two sorts, the Analogies of Experience and the Postulates
More informationREPORT ON A SEMINAR REGARDING ARAB/ISLAMIC PERCEPTIONS OF THE INFORMATION CAMPAIGN
REPORT ON A SEMINAR REGARDING ARAB/ISLAMIC PERCEPTIONS OF THE INFORMATION CAMPAIGN WAR ON TERRORISM STUDIES: REPORT 2 QUICK LOOK REPORT: ISLAMIC PERCEPTIONS OF THE U.S. INFORMATION CAMPAIGN BACKGROUND.
More informationNegative Attitudes toward the United States in the Muslim World: Do They Matter?
Negative Attitudes toward the United States in the Muslim World: Do They Matter? May 17, 2007 Testimony of Dr. Steven Kull Director, Program on International Policy Attitudes (PIPA), University of Maryland
More informationIntroduction to Cultural Anthropology: Class 10 Explaining culture: Cultural materialism and culture as text Copyright Bruce Owen 2011 Today s
Introduction to Cultural Anthropology: Class 10 Explaining culture: Cultural materialism and culture as text Copyright Bruce Owen 2011 Today s material should seem familiar after the previous readings
More informationThe Campus Expression Survey A Heterodox Academy Project
The Campus Expression Survey A Heterodox Academy Project Administration Instructions HeterodoxAcademy.org @hdxacademy Contents This document contains administration and scoring instructions for the Campus
More informationHIST 6200 ISLAM AND MODERNITY
HIST 6200 ISLAM AND MODERNITY FALL 2014 Wednesday, 16:00-18:29 Room: Main 323 L INSTRUCTOR Danielle Ross danielle.ross@usu.edu OFFICE HOURS MWF 12:30-13:30 or by appointment IMPORTANT DATES First Day of
More informationMotion from the Right Relationship Monitoring Committee for the UUA Board of Trustees meeting January 2012
Motion from the Right Relationship Monitoring Committee for the UUA Board of Trustees meeting January 2012 Moved: That the following section entitled Report from the Board on the Doctrine of Discovery
More informationCouncil on American-Islamic Relations RESEARCH CENTER AMERICAN PUBLIC OPINION ABOUT ISLAM AND MUSLIMS
CAIR Council on American-Islamic Relations RESEARCH CENTER AMERICAN PUBLIC OPINION ABOUT ISLAM AND MUSLIMS 2006 453 New Jersey Avenue, SE Washington, DC 20003-2604 Tel: 202-488-8787 Fax: 202-488-0833 Web:
More informationPeter Singer, Practical Ethics Discussion Questions/Study Guide Prepared by Prof. Bill Felice
Peter Singer, Practical Ethics Discussion Questions/Study Guide Prepared by Prof. Bill Felice Ch. 1: "About Ethics," p. 1-15 1) Clarify and discuss the different ethical theories: Deontological approaches-ethics
More informationDay, R. (2012) Gillian Clark, Late Antiquity: A Very Short Introduction. Oxford, Oxford University Press, 2011.
Day, R. (2012) Gillian Clark, Late Antiquity: A Very Short Introduction. Oxford, Oxford University Press, 2011. Rosetta 11: 82-86. http://www.rosetta.bham.ac.uk/issue_11/day.pdf Gillian Clark, Late Antiquity:
More informationADVOCATING GENDER AWARENESS AMONGST INDONESIAN MUSLIM WOMEN
ADVOCATING GENDER AWARENESS AMONGST INDONESIAN MUSLIM WOMEN IAIN Sunan Ampel, Surabaya, Indonesia Book Review Book title : Voices of Islam in Southeast Asia; A contemporary sourcebook Editors : Greg Fealy
More informationHistory 200: GENDER & THE MODERN MIDDLE EAST & NORTH AFRICA Spring 2016
History 200: GENDER & THE MODERN MIDDLE EAST & NORTH AFRICA Spring 2016 Professor Golnar Nikpour Email: gnikpour@wisc.edu Seminar: Tuesday 8:50-10:45am, Mosse Humanities 5245 Office Hours: Tuesday, 11am-12:30pm
More informationGuide. Study. Calendar. Walk. 1 John 3:4-10 The Nature of Sin October 16, Welcome (40 Minutes) Word (45 Minutes) Worship (5 Minutes)
Study Guide 1 John 3:4-10 The Nature of Sin October 16, 2016 Welcome (40 Minutes) Word (45 Minutes) Be intentional to have authentic relationships Worship (5 Minutes) As the group transitions from of a
More informationIntroduction. Body of the Study. The cultural background to the problem. Paul s reaction to the head covering. Order in the church!
Introduction In chapter 11 Paul deals with the issues of women s role in the church, and the proper use of the Lord s Supper, before he commences a quite lengthy discussion on Spiritual Gifts (in the next
More informationEXAM PREP (Semester 2: 2018) Jules Khomo. Linguistic analysis is concerned with the following question:
PLEASE NOTE THAT THESE ARE MY PERSONAL EXAM PREP NOTES. ANSWERS ARE TAKEN FROM LECTURER MEMO S, STUDENT ANSWERS, DROP BOX, MY OWN, ETC. THIS DOCUMENT CAN NOT BE SOLD FOR PROFIT AS IT IS BEING SHARED AT
More informationREL 465: GENDER IN ISLAM Professor Tazim R. Kassam Mon/Wed 3:45-5:05 in 101 Slocum Office Hours: Tue pm Spring 2010
REL 465: GENDER IN ISLAM Professor Tazim R. Kassam Mon/Wed 3:45-5:05 in 101 Slocum Office Hours: Tue 1.00-3.00 pm Spring 2010 PLEASE NOTE: This is a tentative List of Topics & Readings. The schedule and
More informationGRADE 11 NOVEMBER 2014 RELIGION STUDIES P1
NATIONAL SENIOR CERTIFICATE GRADE 11 NOVEMBER 2014 RELIGION STUDIES P1 MARKS: 150 TIME: 2 hours *IRLSDM1* This question paper consists of 7 pages. 2 RELIGION STUDIES P1 (NOVEMBER 2014) INSTRUCTIONS AND
More informationGerman Islam Conference
German Islam Conference Conclusions of the plenary held on 17 May 2010 Future work programme I. Embedding the German Islam Conference into society As a forum that promotes the dialogue between government
More information