Muslim feminism

My ethnographic fieldwork conducted with female converts to Islam in France and in Quebec (Canada) shows that, for these women, being Muslim does not necessarily mean wearing clothes with ‘oriental’ designs. Rather, they are starting their own clothing companies so as to produce distinct Muslim-Western fashions that they promote through the Internet. By interpreting Islam in a context where Muslims are a minority religious group, converts construct alternative religious and social representations of Muslim identity that accord with their feminist interpretation of the Qu’ran while simultaneously incorporating the Western background within which they were socialized. In this regard, the strategies that they develop for wearing the veil and for integrating into their environment (family, workplace, etc.) make it clear that fashion, religion and politics are interacting in multiple, creative ways. In this paper, I look at how new Muslim feminist subjectivities are produced and realized through habits of dress, resulting in new representations of the body. I explore this issue by considering dress and hairstyle strategies developed by Muslim converts, in order to examine new perspectives on the place of gender in religion as it relates to particular social contexts.

This Ph.D. is an ethnographic-activist-based project. It first examines the genealogy of popular nationalist-statist and religious enforcements of postcolonial cisheteronormativity in Egypt through the examination of two case studies, the Cairo 52 case in 2001 and the transgendered case of Sally Abd Allah in 1982. It then presents my fieldwork, which documents my ethnographic narrators’ resistance to these narratives. Specifically, my fieldwork investigates the neocolonial/neoimperial conditions that inform the circulatory geopolitical relationship between Islam and queerness in non-Western societies such as franchise-colonial Egypt and settler-colonial U.S./Canada, in an age where sexual and gender diversity is a hallmark of neoliberal ‘secular’ modernity, whose advent historically exposed Arabs, North Africans, and Muslims, if not all non-Europeans, to a plethora of false competing dualisms, such as secular/religious and heterogeneity/homogeneity, as well as discourses such as homonationalism (al-qawmiyyat al-mīthlīyat) and pinkwashing (al-ghaseel al-banafsajiy). My fieldwork participants offer decolonial, gender-based, readings and formulations of queerness through their diverse and complex experiences, which evade the apparent tidiness of European feminist and narrow LGBTIQA categories that characterizes most Western/non-Western political queer scholarship. While the spiritual initiatives of diasporic queer Muslims clarifies the urgent need for a radical, decolonial, reinterpretation of Islam, the revolutionary participation of queer Egyptians in the so-called ‘Arab Spring/Islamist Winter’ offers crucial challenges to both discourses on gender/sexuality in the Middle East and academic and activist literatures on radical and revolutionary social action. In this dissertation, queer Egyptians, and queer Muslims in particular, appear as single theorists of radical political activity, not the co-opted and duped, colonized pawns of the ‘Gay Empire’. This exploration of queer interventions in revolutionary Egypt will force radical social theorists to consider postcolonial/decolonial queer politics as a primary basis for determining the shape and course of future revolutionary theory and praxis in this current xenophobic and Islamophobic geopolitical moment. Utilizing intersectional/assemblage based theories, I argue that strictly adopting sexual discourses, in the absence of accounting for colonialism/imperialism as well as engaging postcolonial, critical race and feminist discourses, is insufficient to narratively/analytically understand the dynamic nature of Arab and Muslim gender and sexualities in these Islamophobic conditions.

*The Ph.D. is a forthcoming book. Nonetheless, in an effort to provide an overview of this interdisciplinary and transnational project I’m offering the table of contents, this chapter, the Bibliography and Appendix till the impending release.

Cartas Persas aos Trópicos.
Envio abaixo link para download e consulta gratuita  do meu livro Cartas Persas aos Trópicos, sobre Renascimento do Oriente Médio no qual  exponho minha troca de correspondência por dois anos entre 2003 e 2005 com uma jovem iraniana feminista enquanto trocávamos nossas experiências culturais através da Poesia  Sufi  Persa e do Modernismo Lusófono através de nossos maiores poetas mostrando que a Literatura, a Poesia e a Cultura são linguagens que permitem qualquer intercâmbio de ideias por mais diferentes que sejam nossas sociedades  . Espero que gostem.

Mobilizing Piety: Islam and feminism in Indonesia, by Rachel Rinaldo, Oxford, Oxford University Press, 2013, 272 pp., £64 (hardback), 978-0-19-994810-9. Rachel Rinaldo's book is a good example of how to study Muslim women and to fall prey neither to the foregone conclusions of Orientalist social science regarding Islam, nor to traditionalist Muslim apologetics.

In this article I converse with two women—Muslim religious scholar, Aysha Hidayatullah and Arabic poet, Mohja Kahf —to constructively explore the story of Hajar/Hagar through an interreligious Christian1 womanist theological lens. In her classic work Sisters in the Wilderness: The Challenge of Womanist God-Talk, womanist figurehead Delores Williams rightly highlights Middle-Eastern socio-religious culture in her exploration of Hagar’s story as a critical resource for Black women’s Christian religious thought. I continue in this interpretive vein by centering contemporary scholastic reflection and poetic interpretation concerning Arabic women’s visibility and voice through the themes of water, abandonment, and wandering ultimately illumining Hagar’s permanence; hers is a narrative always in accompaniment to Abraham’s.

Representations of early Islam which include female figures appear in a wide range of classical Arabic texts. These variegated depictions–which include idealized portrayals of dutiful wives, outspoken and eloquent women, self-sacrificing mothers, and fearsome female warriors – play diverse literary roles in the texts within which they appear. In Muslim discourses since the 19th century CE that appeal to notions of religious and/ or cultural authenticity, such portrayals have been selectively drawn upon by Muslim intellectuals, authors, traditionally trained religious scholars (ʿulamāʾ), ideologues and activists of various political persuasions, as well as by Muslim feminists, in order to provide cultural and/ or religious legitimation for their respective stances in contemporary debates about gender roles, family, and sexuality. This article examines the main features and presuppositions of this type of legitimating rhetoric in Sunni Muslim feminist English-language discourses (primarily from North America), and how it continues to develop in relation to conservative non-feminist Sunni Muslim discourses.

This book contains English essays on gender issues the author Shah Abdul Hannan originally wrote in Bangla over more than two decades. As part of his continuing quest for justice, he has been passionate about establishing gender egalitarianism in Bangladesh society. Even though the sociocultural reality of Bangladesh has been at the back of his mind while penning his thoughts transmitted in these essays, they can be effective in addressing gender disparities in other societies as well. The crux of his arguments with regard to gender issues corresponds with what the emerging Islamic feminist discourse promotes, that is, the best way to address gender inequities and gender based discrimination is to go back to the teachings of Islam. At the same time, Shah Abdul Hannan believes, it is important to understand the primary sources of Islam – the Qur’an and the Sunnah – in the context of contemporary concerns and perspectives. This book should be highly useful to all those who are interested in Islam and gender as well as policy makers and researchers in this field.

While Muslims in Indonesia have begun to turn towards a strict adherence to Islam, the reality of the socio-religious environment is much more complicated than a simple shift towards fundamentalism. In this volume, contributors explore the multifaceted role of Islam in Indonesia from a variety of different perspectives, drawing on carefully compiled case studies. Topics covered include religious education, the increasing number of Muslim feminists in Indonesia, the role of Indonesia in the greater Muslim world, social activism and the middle class, and the interaction between Muslim radio and religious identity.

...To survey responses to the convergence of Islam and feminism, this essay outlines and evaluates various attempts at constructing and deconstructing Islamic feminism as a site of analysis and practice applicable to the lives of Muslim women. Without contesting the value of feminist thought in the struggles of Muslim women, this essay critiques the easy conflation or inflation of the convergence of Islam and feminism as “Islamic feminism” and preferences a carefully articulated and tentative convergence of the two intellectual traditions. It points to the benefits of a convergence that maintains a critical distance between the two traditions even as it recognises that Islam and feminism hold the potential to advance Muslim women’s struggles for equality. This approach potentially allows difference to endure even as barriers between the two intellectual traditions are broken down

This project evaluates the effect of feminist activism to challenge discriminatory articles in the 2004 Family Law and 2003 Penal Code. The Moroccan women’s movement has been divided between competing feminist and anti-feminist coalitions regarding how best to promote gender equality and women’s rights in Moroccan society. Much of the friction between these coalitions can be explained by Sabatier’s Advocacy Coalition Framework (ACF), which delineates between coalitions based on conflicting core beliefs, policy core beliefs, and secondary beliefs. Whereas the feminists embrace the UN human rights discourse and concentrate on breaking down patriarchal hierarchies and male privilege, anti-feminists subscribe to complementary gender roles and the preeminence of religious legal references. This polarization limits the potential of feminist associations to effectively lobby the government for progressive legislative reforms. This project identifies two possible solutions to this dilemma. First, coalitions can inform and be informed by each other leading to policy-oriented learning. Second, the late Moroccan feminist scholar Fatima Mernissi and subsequent Islamic exegetes propose a potential synthesis of the dominant debates, an emancipatory progressive Muslim feminist discourse with an Islamic reference.

Using a feminist intersectional approach and ACF, I interview stakeholders from across the Moroccan political and social spectrum: women’s rights, human rights, youth, Amazigh, and single mother associations to incorporate a broad cross section of marginalized groups in Moroccan society. I conclude that the 2004 Family Law, although revolutionary at the time, as well as the antiquated 2003 Penal Code, systematically disadvantage women and leave them vulnerable to various forms of violence. In addition, certain articles in the law, though explicitly indiscriminate, are implemented in a way that systematically disadvantages women.

Furthermore, the legal codes are undergirded by complex, contested, and constructed patriarchal cultural norms and conservative religious interpretations that purport to protect women, yet instead, systematically disadvantage them and leave them vulnerable to precarious socioeconomic changes and various forms of violence. Finally, this project is broadly prescriptive in that Morocco is in many ways a regional leader in the advancement of women’s rights among Muslim-majority countries. Therefore, the case study identifies and details the most effective strategies, tools, and institutional mechanisms devised by Moroccan feminists to reform and implement discriminatory laws for potential appropriation by activists and advocates in other countries.

Taslima Nasrin’s writings, which are extremely critical of Islam, have sparked controversy over the contents of her feminist work and strategy. Although many dismiss these writings as an anti-Islamic provocation, her ideas are well-received in the West, where she is celebrated as a feminist rebel who defies the supposedly suffocating Bangladeshi Islamic patriarchy. Unlike earlier Islamic feminists, especially Rokeya Sakhawat Hossain, who re-examined Islamic teachings in the light of locally prevalent gender discrimination, Nasrin directs her attacks against religion itself, putting almost the entire blame of gender injustice on it. In light of Rokeya’s work and strategy, and current struggles in Bangladesh to fine-tune the nation’s vision, the present article critically analyses Nasrin’s overly negative views of Islam and assesses the validity and efficacy of her feminist approach in Bangladesh society.

Qudratullah Shahab (d. 1986) was an eminent Urdu writer and public figure in Pakistan. He is well-known for his autobiography entitled Shahab-namah, as well as for many other literary works. "Maaji," or "Mamma," translated into English here for the first time, is a touching tribute to his mother. Her simplicity, spirituality, warmth, and the imprint she left on all who met her is beautifully depicted.

The One Thousand and One Nights (1885) was introduced collaterally with Britain's nineteenth-century colonial endeavor and Orientalist practices relating to it. Pertinent to the Empire's goal was to interpret The Nights as an indication of Arab women's passivity and lack of agency to justify Britain's imperial project in the area. As the background of this narrative was fetishized and exoticised, so was Shahrazad, the heroine and narrator, whose intellectual and narrative powers were reduced to sheer sexual prowess. This disparagement of Shahrazad's agency and subjectivity has instilled the early seeds of the dominant stereotypes of either a silent willing victim or a sensual seductress that have, for decades, beleaguered representations of Muslim/Arab women and, by extension, Muslim-American women. In her poetry collection E-mails From Scheherazad, the Arab-American poet Mohja Kahf revives the figure of Shahrazad to disrupt this Orientalist discourse through rewriting a twenty-first century Shahrazadian narrative to foreground her voice to represent herself, and to halt the representations of Muslim-American women in the service of the United States' imperial project in the Middle East. Informed by the works of Edward Said and feminists such as Meyda Yegenoglu, Suzan Gauch and Rana Kabbani, the paper depicts how the poet attempts to undermine the hegemonic digressive representations of Arab/Muslim woman rooted in nineteenth-century Orientalist discourse. Moreover, it also illustrates how the poet resists such Orientalist translation of her culture by reviving the figure of Shahrazad as a space of cultural interchange that opens a window on another culture in Arab-American diaspora.

During the onslaught of the Islamic caliphate on Kobanî, Syria, media outlets across the globe broadcast pictures of brave and often unveiled Kurdish women fighting the Islamic State of Iraq and the Levant (ISIS), a quintessentially male force of destruction. The images of women fighting Islamist male aggressors aroused outrage, admiration, and pity among observers. But had all Kurdish fighters been male or had women fought for ISIS, viewers might have reacted differently. To examine some of the most widely disseminated gendered pictures and videos of the Syrian uprising in the media, this article draws on Mohja Kahf’s three categories, which typify how Muslim women, Arab women, or both are perceived by the Anglophone reading and viewing public: the first is victims; the second, escapees; and the third, pawns of patriarchy and male power. While this typology helps in examining gendered images of the Syrian uprising, it also obscures the socioeconomic realities on the ground.

J'envoie ci-dessous un lien pour télécharger et consulter mon livre Lettres persanes aux tropiques, sur la Renaissance du Moyen-Orient, dans lequel j'expose mon échange de correspondance pendant deux ans entre 2003 et 2005 avec une jeune féministe iranienne alors que nous échangions nos expériences culturelles à travers le persan Poésie Soufie et Modernisme Lusophone à travers nos plus grands poètes, montrant que la Littérature, la Poésie et la Culture sont des langues qui permettent tout échange d'idées, aussi différentes que soient nos sociétés. J'espère que vous aimez

There is no denying that women in many societies suffer from
multiple layers of discriminations and social exclusion, and that
the patriarchal social structure aggravates their susceptibility to
various forms of oppression and abuse. Men have enjoyed various
privileges at the expense of women’s rights and wellbeing.
Whenever challenged, custodians of gender-based inequalities
have used social mythologies, and sometimes pseudo-religious
arguments, to facilitate and sustain the complex structure of
gender stereotypes and to defend their privileges, and thus to
perpetuate their domination over women. As a result, as far as
gender relations are concerned, especially in Muslim cultural
contexts, religion and patriarchy seem enmeshed and inseparable
because of misuse and wrong interpretations or misapplications of
Islamic religious texts. However, people of good will and sound
judgment and intellectuals with substantial socio-cultural
knowledge and Islamic scholarship have said it over and over
again that the religion of Islam is a means of, and not an
impediment to, women’s liberation and empowerment.

Abstrak:This article aims to unravel the history of the political movement Muslim women in East Sumatra in the early 20th century to show that the socio-religious identity of Muslim women have been forged through a number of socio-political, and show the different features of the relationship between Islam and women colonial period. This paper describes how the role Islam played in providing transformative power to fulfill the roles and develop the status of Muslim women in this area, is realized with the adoption of Islam such as hijab dress code, to provide education for them, organize themselves as an important means of political struggle of identity. Original argument in this study is that the new Islamic discourse is always born of a desire to challenge the conservative understanding of the role and status of women in different historical periods.

Despite the recent wave of scholarship on intersectionality, as well as a surge in feminist scholarship on Islam in German feminist studies, feminist research has yet to adequately engage with the role of religion in intersectionality. In this article the author draws on the work of the Aktionsbündnis muslimischer Frauen in Germany to explore the possibility for incorporating religion and faith into intersectional frameworks, which requires attention to women of color theorizing in German feminisms, recognition of ways in which religions and forms of secularism have been racialized, and recognition of affective attachment to faith.

Secular arabic traditions have emphasized the potential of dreams to foretell the future.  Sometimes the prediction is seen as obvious and on other occasions elaborate systems of symbolic translations were consulted such as the tenth century Oneirocriticon of Achmet.
    In Islam, many of the foundations of the Koran were revealed to Muhammad in dreams. Muhammad ordered the practice of adhanthe daily call to prayer from the minarets and a central ritual of Islam to this day after one of his followers dreamed of it. The split of Islam into the conflicting factions of Sunni and Shi'ite was based partly on a dream of Mohammed, which the Sunnis used to justify their rights as his successors.
    The autobiographies of Muslim rulers often contain extensive dream diaries and examples of decisions obstensibly based on dreams.  When the Shah of Iran was deciding whether to seek a loan from Russia, he dreamed that a famous theological figure dressed in primitive Muslim garb approached the Shah and threw at his feet a sack containing gold and silver.  The interpretation of this dream was that the Shah shouldn't make any new loans with unbelievers but should trust that fellow servants of the faith would restore his finances. Sadam Hussein reported dreaming that Allah told him to enter and take back Kuwait just before the first Gulf War. Before the second Gulf War, he reported a dream that a snake came upon his path but he chopped off it’s head with a sword which he interpreted to mean western invaders would be vanquished.
    Because of this emphasis on dreams as foretelling the future rather than arising from the past, Arabs who are having PTSD nightmares of an event occurring each night--such as Kuwiati survivors of the Iraqi invasion or Iraqi survivors of the American invasion--experience even more anxiety over whether this will indeed occur again than dreamers in other cultures.
    The positive side to this emphasis on dreams foretelling the future happens when oppressed people dream of positive outcomes.  These are a source of much inspiration in arab society, while in western traditions they would be dismissed as "wish fulfillment" without the beneficial impact.
    We  collected dreams associated with events of the Arab Spring and discuss how they inspired and guided those taking part, and what dreams right now may have to offer the reshaping of the Arab world.

The women’s movement in Morocco has been divided by competing frameworks regarding how best to achieve women’s rights and improve women’s status within Moroccan society. Through in-depth interviews with leaders across the spectrum of the Moroccan women’s movement and by focusing on the two legal codes that provide the most promise for and combat discrimination against Moroccan women—the 2004 Family Code and the 2003 Penal Code—this article delineates how competing frameworks within the women’s movement evaluate public policy prescribed by the laws’ most controversial articles. Much of the friction between these competing frameworks can be explained by Sabatier’s Advocacy Coalition Framework, which divides advocacy alignments according to opposing and often conflicting core beliefs, policy core beliefs,
and policy prescriptions. Only by first understanding the competing frameworks within the movement and analyzing how they interpret policy evaluations and future prescriptions can the united women’s movement serve as a catalyst for Moroccan women’s advancement as a whole.

The following article explores how the hermeneutic prioritization of the Qur'an or " modern scripturalism " has prompted within western academe a theological turn in the scholarly study of the Qur'an. The Muslim feminist exegetical discourse serves as the case study. First, I argue that this discourse is resonant with other modern scripturalist movements across the world, like the Ahl-i-Qur'an in South Asia. However, because the feminist exegetical discourse is located in the Euro-American academy, it is also part of and contributing to the generation of a new academic discourse in which Muslim academics are engaging increasingly in a variety of constructive theological projects. Then, with this development in mind, the article concludes with a prescriptive theological exploration of how the Qur'an might be creatively re-conceptualized for modern Muslim theologies taking shape within western academe.

"* Preface *:

What makes laws endure or change? When a law changes, how does a tradition of legal interpretation justify the innovation in light of its legal precedents and foundational texts? What is the function of the reasons given for laws? What relationship does law bear to social values? These interrelated questions fall under the heading of philosophy of law, yet it is mainly through the study of history that they can be probed. Answering these questions in different cultural and historical settings is a prerequisite for developing a general theory of law, for it makes distinguishing universal elements from culturally-specific parameters possible. In particular, a culturally specific feature of Islamic law is its religious character. One may ask, therefore, whether the fact that Muslim legal traditions invoke sacred authority makes an essential difference to the way the questions posed above are answered. In other words, does sacred law operate in a fundamentally different way from secular law? This book explores these questions through a study of the largest legal tradition in Islam, namely the Hanafi school of law.

The book begins by creating a general model of juristic decision making that describes any legal tradition, Islamic or not, in terms of a number of parameters. It does not presuppose that all legal traditions are identical, for the parameters in the model may vary from one tradition to another.  [continued]"""""""

Despite its exploitative nature, colonialism facilitated continuous
cultural exchanges between Muslim Bengal, home of the writer
Rokeya Sakhawat Hossain, and the European metropolis. Although
Rokeya never visited Europe, she was exposed to European literature,
overcame sociocultural constraints, and thus became engaged in a
complex critique and assessment of European culture in relation to
her own environment. This article explores the ways in which, as a
writer, educationalist, activist and wife of a civil servant, Rokeya had
opportunities to interact directly with European women and indirectly
with European men. Importantly, she made available to her readers an
interpretative summary of Marie Corelli’s novel The Murder of Delicia
(1896), informed them about the Victorian “woman question” and
identified comparable gender norms in Europe and India. This article
discusses how Rokeya broke through the iron gate of purdah practices
prevalent at the time, availed herself of opportunities to explore
European culture, and commented on the condition of women.

Presque rien n’est plus controversé en France aujourd’hui que le voile musulman. Depuis 1989, des factions sont pour et contre son interdiction. L’interdiction du voile soulève des différences d’opinion sur de grands sujets de société : l’intégration, le racisme, les principes de laïcité et le féminisme moderne. Les voix des femmes musulmanes elles-mêmes ont eu du mal à se faire entendre dans ce débat. Dans cet article, je décris les débats autour du voile au sein des organisations et des personnes musulmanes et féministes en France qui militent pour ou contre l’interdiction du voile. D’abord je montre comment le voile a divisé les musulmanes qui s’identifient en tant que féministes en créant deux grandes conceptions du féminisme : le féminisme musulman et le féminisme islamique. Les femmes qui soutiennent le féminisme musulman sont largement laïques et veulent « sauver » les autres musulmanes de l’oppression. De l’autre côté, les féministes islamiques sont plus disposées à utiliser la religion et clament la liberté des femmes de porter le voile ; pour ces dernières, l’interdiction du voile est une forme de néocolonialisme, de racisme et de sexisme. Cet essai explique les différents points de vue des féministes musulmanes sur cette controverse.

Female imams are attractive protagonists in documentaries, books, and news stories. This article investigates the tensions that arise when ritual performance takes place before an audience and how symbolic events such as women-led Friday prayer and identities such as female imams are produced in the intersection of interests between women who want to re-claim Islam and commercial media, which produce narratives that are in demand among media consumers. These productions are compared with women who make similar performances but who for various reasons stay away from media. One of these reasons, the problem of translating meaning from an Islamic context to a non-Islamic mediated context, is explored in depth. Finally, the spread of Sherin Khankan’s and Seyran Ates’ narratives are analyzed with Henry Jenkins concept spreadability. The article is based on field work in the Mariam Mosque (Copenhagen), field observations in the Ibn Rushd-Goethe Mosque (Berlin), and interviews with 14 women who are engaged in nonconformist activities such as delivering the khutbah or leading Friday prayer.

Awọn lẹta Persian si awọn Tropics.
Mo firanṣẹ ni isalẹ ọna asopọ kan lati ṣe igbasilẹ ati kan si iwe mi Awọn lẹta Persian si awọn Tropics, nipa Renesansi Aarin Ila-oorun, ninu eyiti Mo ṣafihan paṣipaarọ iwe-ifiweranṣẹ mi fun ọdun meji laarin 2003 ati 2005 pẹlu ọdọ arabinrin Iran kan lakoko ti a paarọ awọn iriri aṣa wa nipasẹ Persian. Sufi Poetry ati Lusophone Modernism nipasẹ awọn ewi wa ti o tobi julọ, ti n fihan pe Awọn iwe-iwe, Oriki ati Asa jẹ awọn ede ti o gba laaye eyikeyi paṣipaarọ awọn ero, laibikita bi awọn awujọ wa ṣe yatọ. Ṣe ireti pe o fẹran rẹ.

Ms. Marvel, Kamala Khan, provides readers with a rare representation of a typical Pakistani-American teenager in the Marvel world. She occupies the role of "brown, American Muslim, everyday girl," a space thus far almost untouched by the superhero universe. Kamala Khan is not the only female Muslim character in her comic; she is a part of a broader community. This chapter looks specifically at the representation of the female Muslim characters within Ms. Marvel comics, including Kamala, her mother Muneeba Khan, her best friend Nakia Bayraktar, her sister-in-law Tyesha, her great grandmother Aisha, and her unnamed grandmother. This chapter explores and analyses these different characters and their approach to towards daily life as well as their relationships with one another.

My discussion so far has explored the two juristic considerations in making consummation of marriage with minor brides permissible: her desirability (an ambiguous cultural marker) and her ability to bear penetration without physical harm. What I am most interested in, however, is how such an act is conceptualized by the jurists? What are the assumptions regarding men and women as subjects of law? How are male and female bodies conceptualized in making such an ethically conceivable? Intercourse between adult men and minor girls is thus an important case study to understanding the broader gendered assumptions that underlie the juridical tradition.

Величайшая тайна планеты. О чем молчит Библия.
_________________________

Книга Дэна Брауна «Код да Винчи», несущая губительную для рода человеческого мысль о смертной природе Христа, своим шумным успехом обязана истине: Иисус действительно имел женой Марию Магдалину. Сущий меж двух Марий, матерью и супругой, тем есть Христос, как в Сердце Ум, сущим в Женщине, Лоне Его, как реальном Творце, скрытым в Библии коркою лжи «Бог есть Муж».

Colonial narratives about Islam and Muslims are filled with prejudices. The depiction of Islamic religion and Muslim societies in a generally negative and self-serving ways is likewise the consequence of experiences between Western development and Islam. The Western English fiction venture Muslims as suggestive, crude, oblivious, monsters and slave dealers. It was a colonial mindset, but this is also a fact that this trend has been intensified since 9/11, obviously due to the satanic acts of a group falsely projecting itself as the true representative of Islam. That is the reason that most of the fiction writers who somehow or the other make Islam and Muslims their main theme, utilize the terms, for example, fear mongers, maniacs, fundamentalists, and savage for Muslims. Colonial theories and histories wedded with actions of some Islamist groups have been wrongly used to portray Islam and Muslims, especially the condition of women in Islam or Muslim societies, in a negative manner by the fiction writers. A group of scholars has challenged these narratives along with the misdeeds of its own people. The Islamic Feminists have not only challenged these prejudiced notions rich in racial supremacy, they have attacked those traditions of scholarship too which helped in portraying Islam and women in a negative manner. Their discourse is helping a new form fiction written by Muslim authors wherein Islam is the central theme. This paper tries to locate different aspects of prejudiced Western fiction, Islamic Feminist discourses and the rise of a fiction which is against the traditional Islamic interpretations and the Western approach regarding Muslims.

It is true that the volume of Woolf's writing is larger than that of Rokeya's. However, it is also true that the worth of a writer does not solely depend on the volume of their oeuvre. Material context, artistic ability and the forcefulness of arguments, among other things, are also considered when determining a writer's literary value and significance.

من لینکی را برای دانلود و مشاوره کتاب «نامه‌های فارسی به مناطق استوایی» درباره رنسانس خاورمیانه، که در آن مکاتبات دو ساله‌ام بین سال‌های 2003 تا 2005 با یک فمینیست جوان ایرانی را در معرض دید قرار می‌دهم، در حالی که تجربیات فرهنگی خود را از طریق فارسی مبادله می‌کردیم، می‌فرستم. شعر صوفی و ​​مدرنیسم لوسوفون از طریق بزرگترین شاعران ما نشان می دهد که ادبیات، شعر و فرهنگ زبان هایی هستند که امکان تبادل افکار را فراهم می کنند، مهم نیست که جوامع ما چقدر متفاوت هستند. امیدوارم دوست داشته باشید

Ich sende unten einen Link zum Herunterladen und Nachlesen meines Buches „Persische Briefe an die Tropen“ über die Renaissance im Nahen Osten, in dem ich meinen zweijährigen Briefwechsel zwischen 2003 und 2005 mit einer jungen iranischen Feministin darlege, während wir unsere kulturellen Erfahrungen auf Persisch austauschten Sufi-Poesie und lusophone Moderne durch unsere größten Dichter, die zeigen, dass Literatur, Poesie und Kultur Sprachen sind, die jeden Gedankenaustausch ermöglichen, egal wie unterschiedlich unsere Gesellschaften sind. Hoffe du magst es

The One Thousand and One Nights (1885) was introduced collaterally with Britain’s nineteenth-century colonial endeavor and Orientalist practices relating to it. Pertinent to the Empire’s goal was to interpret The Nights as an indication of Arab women’s passivity and lack of agency to justify Britain’s imperial project in the area. As the background of this narrative was fetishized and exoticised, so was Shahrazad, the heroine and narrator, whose intellectual and narrative powers were reduced to sheer sexual prowess. This disparagement of Shahrazad’s agency and subjectivity has instilled the early seeds of the dominant stereotypes of either a silent willing victim or a sensual seductress that have, for decades, beleaguered representations of Muslim/Arab women and, by extension, Muslim-American women. In her poetry collection Emails From Scheherazad, the Arab-American poet Mohja Kahf revives the figure of Shahrazad to disrupt this Orientalist discourse through rewriting a twenty-first...