Share via Email There is a growing movement among Muslims, especially women, away from the inherited patriarchal Islam toward an egalitarian Islam. The move is occurring in both older Muslim societies and in the newer Muslim communities in the west. Female scholars have been talking for two decades now about the gender equality they find in Qur'an. Activists use these egalitarian readings to push for new practices within families and societies, and to support reform of Muslim family laws.
So each time it was after a cataclysmic event of some sort. Mernissi is clearly extremely significant for our topic — do you want to tell me who she is?
Fatima Mernissi is a Moroccan feminist. She is a sociologist who studied at Brandeis in the US, and took her degree in the mid s. And she produced one of the first books on feminism within an Arab Middle East and in a Muslim context — Beyond the Veil, which came out in This was a book in a secular voice, in parts even a secularist voice or one that takes an anti-Islamic stance.
Mernissi was of the same generation as the Egyptian feminist writer Nawal El Saadwai, and the two of them really put second-wave feminism on the map in the Middle East.
And I can see why Rhouni wishes to classify it in that way, because here Mernissi is taking up Islamic arguments for claiming full citizenship, democracy, equality and justice. She is bringing together secular and religious arguments, and among the things she gives importance to is the need to reform Muslim personal status law as part of achieving democracy, because gender inequality was embedded in the Islamic-backed personal status laws and she sees equality in the family as part of equality in society.
I find it very important that she makes the link between family and society, and equality in the family as a necessary part of democracy, very explicit. And equally, democracy itself is a force that pushes women to engage in activism, in order to be able to practice their rights.
Actually, when Islam and Democracy came out inthe move to demand reform of the Moroccan personal status laws, the Mudawana, had already begun — starting in the mid s — so that is also part of the bigger context in which the book emerges. · Badran has lectured on feminism and Islam in the US, Europe, Middle East, and Africa.
She writes for numerous newspapers in the Middle East, for International Herald Tribune, and contributes regularly to Al Ahram Weekly. Here she speaks on issues related to Islamic feminism.
Excerpts follow:kaja-net.com · „Islamic Feminism‟ in Lebanon: Portraying a counter-discourse 2 emerged at a time when political Islam was on the rise (Badran 6). The failing of the ideas of pan-arabism, the painful humiliations by Israel and the ever present postcolonial influence of westernkaja-net.com /islamic_feminism_in_lebanon_-_pdf.
The emergence and evolution of Egyptian feminism is an integral, but previously untold, part of the history of modern Egypt.
Drawing upon a wide range of women's sources--memoirs, letters, essays, journalistic articles, fiction, treatises, and extensive oral histories--Margot Badran shows how Egyptian women assumed agency and in so /5(2).
Egypt, like most Muslim countries, has a rich history of diverse feminism. Key historians on women in the Muslim world such as Leila Ahmed and Margot Badran have highlighted three women - Huda Shaarawi, Nabawiyya Musa and Malak Hifni Nasif- for their contributions to feminism in Egypt and the broader Arab region in the late 19th and 20th centuries.
kaja-net.com To this end, Badran goes so far as to state [End Page ] that, "I argue that secular feminism is Islamic and Islamic feminism is secular" (). While her argument concerning these forms of feminism may be a running theme through the thirteen chapters of her book, Badran also investigates the compatibility of Islam with kaja-net.com://kaja-net.com Third, Margot Badran shows that feminism and Islam have not always been antagonistic, and have often advanced hand in hand.
Indeed, during the period of first-wave feminism in Egypt and until the s, there were cordial relations between feminists and Islamist women, who shared many goals.4/5(2).