About: Islam is a research topic. Over the lifetime, 46694 publications have been published within this topic receiving 511973 citations. The topic is also known as: Muslim religion & al-’islām.
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TL;DR: Mahmood as discussed by the authors explores the conceptual challenges that women's involvement in the Islamist movement poses to feminist theory in particular and to secular-liberal thought in general through an ethnographic account of the urban women's mosque movement that is part of the Islamic Revival in Cairo, Egypt.
Abstract: WOMEN Politics of Piety: The Islamic Revival and the Feminist Subject, by Saba Mahmood Princeton, NJ and Oxford, UK: Princeton University Press, 2004 xvi + 199 pages Gloss, to p 203 Refs to p 223 Index to p 233 $55 cloth; $1795 paper This book explores "the conceptual challenges that women's involvement in the Islamist movement poses to feminist theory in particular and to secular-liberal thought in general through an ethnographic account of the urban women's mosque movement that is part of the Islamic Revival in Cairo, Egypt" (p 2) However, Saba Mahmood promises more than an ethnography based on two years of fieldwork (1995-1997) She embarks on an intellectual journey of selfreflection in which she has come "to believe that a certain amount of self-scrutiny and skepticism is essential regarding the certainty of my own political commitments, when trying to understand the lives of others who do not necessarily share these commitments" (p xi) By refusing to take her own political stance as the necessary lens through which the analysis proceeds, the author opens up the possibility that "my analysis may come to complicate the vision of human flourishing that I hold most dear and which has provided the bedrock of my personal existence" (p xii) It is necessary, the author cautions as she embarks upon her inquiry, not to assume that the political position we uphold will necessarily be vindicated or provide the ground for our theoretical analysis As readers, we are invited to join her in "parochializing our assumptions, about the constitutive relationship between action and embodiment, resistance and agency, self and authority - that inform most feminist judgments from across a broad range of the political spectrum about non-liberal movements such as the women's mosque movement" (p 38) It is within that spirit that I have critiqued this book The five chapters are a running argument with and against key analytic concepts in liberal thought as these concepts have come to inform various strands of feminist theory through which non-liberal movements, such as the women's mosque movement, are analyzed Through each chapter Mahmood makes her ethnographic talk back to the normative liberal assumptions about human nature against which such a movement is held accountable "The Subject of Freedom" illustrates the different ways in which the activism of the mosque movement challenges the liberal conception of politics Mahmood analyzes the conception of self, moral agency, and politics that undergird the practices of this non-liberal movement in order to come to an understanding of the historical projects that animate it The pious subjects of the mosque movement occupy an uncomfortable place in feminist scholarship because they pursue practices and ideals embedded in a tradition that has historically accorded women a subordinate status "Topography of the Piety Movement" provides a brief sketch of the historical development against which the contemporary mosque movement has emerged and critically engages with themes within scholarship of Islamic modernism regarding such movements We sense the broad-based character of the women's mosque movement through the author's description and analysis of three of six mosques where she concentrated her fieldwork Despite the differences among the mosque groups - ranging from the poorest to the upper-middle income neighborhoods of Cairo - they all shared a concern for the increased secularization of Egyptian society and illustrate the increasing respect accorded to the da 'iya preacher/religious teacher (who undertakes da'waliterally call, summons or appeal that in the 20th century came to be associated with proselytization activity) "Women and the Da'wa" (pp 64-72) is particularly insightful, as the author juxtaposes the emergence of secular liberalism with the da'wa movement and concludes that "the modernist project of the regulation of religious sensibilities, undertaken by a range of postcolonial states (and not simply Muslim states), has elicited in its wake a variety of resistances, responses and challenges …
01 Jan 1981
TL;DR: Using many examples, "Covering Islam" demonstrates that the media and the government-business establishment have produced a dangerously misleading and oversimplified portrait of Islam and Muslims, based on ignorance, inaccuracy and prejudice as discussed by the authors.
Abstract: Using many examples, 'Covering Islam' demonstrates that the media and the government-business establishment have produced a dangerously misleading and oversimplified portrait of Islam and Muslims, based on ignorance, inaccuracy and prejudice.
TL;DR: In this article, the conceptual challenges that women's participation in the Islamic movement poses to feminist theorists and gender analysts through an ethnographic account of an urban women's mosque movement that is part of the larger Islamic revival in Cairo, Egypt.
Abstract: In the last two decades one of the key questions that has occupied many feminist theorists is how should issues of historical and cultural specificity inform both the analytics and politics of any feminist project. Although this questioning has resulted in serious attempts at integrating issues of sexual, racial, class, and national difference within feminist theory, questions of religious difference have remained relatively unexplored in this scholarship. The vexed relationship between feminism and religious traditions is perhaps most manifest in discussions on Islam. This is due in part to the historically contentious relationship that Islamic societies have had with what has come to be called "the West," but in part to the challenges contemporary Islamic movements pose to secular-liberal politics of which feminism has been an integral (if critical) part. In particular, women's active support for a movement that seems to be inimical to their own interests and agendas, at a historical moment when more emancipatory possibilities would appear to be available to women, raises fresh dilemmas for feminists.' In this essay, I will probe some of the conceptual challenges that women's participation in the Islamic movement poses to feminist theorists and gender analysts through an ethnographic account of an urban women's mosque movement that is part of the larger Islamic revival in Cairo, Egypt. In this movement women from a variety of socioeconomic backgrounds provide lessons to each other that focus on the teaching and studying of Islamic scriptures, social practices, and forms of bodily comportment considered germane to the cultivation of the ideal virtuous self.2 Even though Egyptian Muslim women have always had some measure of informal training in piety, the mosque movement represents an unprecedented engagement with scholarly materials and theological reasoning that had to date been the purview of learned men. Movements such as this one, if they do not provoke a yawning boredom among secular intellectuals, certainly conjure up a whole host of uneasy associations such as fundamentalism, the subjugation of women, social conservatism, reactionary atavism,
10 Oct 2006
TL;DR: In this article, Islam, Nationalism, and Audition, The Ethics of Listening, Cassettes and Counterpublics, Rhetorics of the Da iya, and the Acoustics of Death.
Abstract: AcknowledgmentsNote on Transcription1. Introduction2. Islam, Nationalism, and Audition3. The Ethics of Listening4. Cassettes and Counterpublics5. Rhetorics of the Da iya6. The Acoustics of Death7. EpilogueNotesWorks CitedIndex
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