“People were wondering why Azza Elgarf- the female MP from the Muslim Brotherhood affiliated Freedom and Justice Party- is the fiercest parliamentarian in attacking women’s rights. The answer is simple. For the right wing conservatives it is better to get a woman to attack women; “get yourself a woman to say it for you”. I would argue the same for neo-orientalists who would get an Arab woman to say it for them. And between the Western- saving rhetoric and fundamentalism, the feminist struggle in the Middle East will always try to find its own space between a rock and a hard place.”—Dalia Abd El-Hameed (via kawlture)
“Our own American misogyny (date rape, weak laws against domestic violence, glass ceilings, 79 cents for every man’s dollar) just looks more familiar to us, less harsh somehow, more workable. We think we can fix our own sexism with homegrown ingenuity, but we often assume that Muslim women’s problems must be solved for them from abroad, all their veils replaced with blue jeans for them to be truly liberated, all different marriage practices brought into conformity with our own. Muslim women and men have a wealth of their own cultural resources to use in the struggle for women’s human rights. Feminism is alive and well among Muslims and has been for some time, even when U.S. foreign policy interests don’t bring a spotlight on it. It is the continued struggle of Muslim feminists (both men and women), aided by friends of any background who are willing to educate themselves beyond stereotypes, which will liberate them. Not the condescending attitude that they must be “rescued” from their heritage by cheerfully ignorant proponents of American cultural imperialism or militaristic U.S. policymakers sprouting overnight feminist principles.”—
The only good thing to come out of the ridiculous Foreign Policy “Sex Issue,” outside of some great discourse on role of Islam and gender politics, is my discovery of the Tumblr Muslim Feminists. Definitely worth a follow!
It all started this morning when Kawlture suggested we feature the Foreign Policy issue cover on our blog, the Mainstream Media and the Orient. I was on my phone and could not see the cover clearly. At first, I thought it was blackface, but upon zooming in and reading the the featured article title by Mona Eltahawy, my eyes weren’t fooling me. It really was a woman covered in a black body-painted niqab.
They tell you don’t judge a book by its cover. But I, as an Arab-American Muslim woman, could not get that image out of my head long enough to even begin reading Mona’s article. I kept thinking about how the image degraded and insulted every woman I know that wears or has ever worn the niqab. The face veil is rooted in pre-Islamic history, and I’m not going to delve into it. If you want a more comprehensive read, I recommend Leila Ahmed’s Women and Gender in Islam.
Today, those who are fixated on the niqab believe that focusing on what a Muslim woman wears is what defines her thought, her intellect, her capabilities, her sexuality, her gender, her very existence. It’s a narrative that’s been framed by the West and fed by the likes of Qasim Amin and even Hoda Sha’rawi. FP’s decision to choose this photograph of a naked woman with a body-painted niqab embodies this problematic narrative in more ways than one:
This inherent sexualization of the niqab through the pose and exposure of the female form revives the classic harem literature and art, presenting the Arab and/or Muslim woman as “exotic” and “mysterious,” but still an object. An object lacking the agency to define herself, thus defined by others.
All of the women close to me who wear the niqab do so for different reasons. One friend only wears the niqab when she goes protesting because she feels comfortable in it. Another friend has worn the niqab, against the will of her family, since she was 14 out of her own free will. The representation of the niqab as splattered body paint on a naked woman degrades the decision of women who wear the niqab as a choice.
The feature of an Arab woman’s article on the front cover does not justify the editorial choice to use the image. Mona Eltahawy was notoriously owned during a debate over the niqab ban in France, where she took the position in favor of the ban. Her stance on the niqab is convenient to the narrative being perpetuated by the problematic image.
But I digress. On to Mona’s article, titled “Why Do They Hate Us.” As a writer, I’m aware that editors sometimes propose titles, but they usually inform writers of that change. At least, that was my experience with Foreign Policy (it was a piece they never published). However, immediately, the title sets off an alarm: the use of the first-person-plural. The first-person-plural can be appropriately used when the speaker has been elected to speak on behalf of the group they are speaking on behalf of. In this case, the “They” being Arab societies and “Us” being Arab women. Mona’s self-appointed representation of Arab women is neither professional nor accurate. While I sincerely value the freedom of self-expression and have not one problem with her expressing her views, but to do so on the behalf of all Arab women is enraging.
Her article presents a summary and background of the treatment of women in the region, paired with statistics and specific examples of cases from countries throughout the region, fluffed with emotional rhetoric, ending with a call for fighting against injustices. Every now and then, a different image of the nude woman with the body-painted niqab interrupts the commentary, fueling the rage all over again.
She includes bits like:
“I’ll never forget hearing that if a baby boy urinated on you, you could go ahead and pray in the same clothes, yet if a baby girl peed on you, you had to change. What on Earth in the girl’s urine made you impure? I wondered. Hatred of women.”
“The Islamist hatred of women burns brightly across the region — now more than ever.”
“But at least Yemeni women can drive. It surely hasn’t ended their litany of problems, but it symbolizes freedom.”
“We are more than our headscarves and our hymens. Listen to those of us fighting. Amplify the voices of the region and poke the hatred in its eye.”
The entire article is framed in a way that portrays Arab women as helpless, and in need of rescue and protection. It’s a convenient narrative for FP’s mostly Western-based readership. No mention of Tawakul Karman, Zainab and Maryam al-Khawaja, etc.—women who rose through the revolutions and were present in the public sphere during protests and demonstrations, standing alongside their compatriots demanding change and an end to injustices of all kinds. These women stood up as individuals and not as self-proclaimed representatives of Arab women.
“Gender equality and justice should be a focus of progressive politics no matter who is in power. A selective fear of Islamists when it comes to women’s and LGBTQ rights has more to do with Islamophobia than a genuine concern with gender justice. Unfortunately, Islamists do not have an exclusive license to practice patriarchy and gender discrimination/oppression in the region. The secular state has been doing it fairly adequately for the last half a century.”
Yet, she entirely neglects the socioeconomic roots of gender inequality, the rise of authoritarian regimes in a post-colonialist context, the remnants of dehumanization and oppression from colonialism, the systematic exclusion of women from the political system or those who are used as convenient tools for the regime. There is more to gender inequality than just “hate.”
The true fight should be against the monolithic representation of women in the region, illustrated by an over-sexualized image of splattered black paint over a nude body. This does nothing to rectify the position of women in ANY society.
“At the peril of being misinterpreted as being opposed to hate crime legislation, I will express that I find the hate crime paradigm of understanding AlAwadi’s murder both divisive and distracting. Hate crime legislation exists to protect those that would be victimized by violence that is rooted in a political or social cause. The problem with this terminology seeping into public discourse is that it automatically pits communities unfamiliar with the nuance of defining hate crimes against one another. Conversation then ultimately moves away from the central issue — that of one individual being mercilessly murdered by another individual — becoming a conversation about whether bias is real, whether the minority in question is being oversensitive or not, and most unfortunately whether or not the victim’s inability to be perceived as a member of the broader society at large led to their demise.”—Let’s Report on Shaima AlAwadi Without Saying Honor Killing or Hate Crime | BlogHer (via susegadnz)
We recently did a shoot with TV9’s women program called Safiya at our regular jamm studio, Akarkarya and one of our favorite people in the world Fateen took some pictures of us (using Azhar’s iPhone). We’ll keep you posted on the airing time and date for this particular episode once we get the heads up soon, yeah?
They did an interview with Nazz (vocals) on being a hijab-wearing plus size woman.
Nazz’s current favorite clothing piece —- that leopard print scarf from Cotton On.
“There are still societies here and there that have been spared by Western influence. I should add here that I don’t consider any society to be primitive. I think there are differing spaces/times on our planet, different temporalities, that no civilization is in advance or behind on any other, that I don’t locate myself on a scale of progress and that I don’t consider progress an end in itself nor a political goal. In other words, I don’t necessarily consider progress to be progressive but sometimes, even often, it is regressive. And, I think that the decolonial question can also be applied to our perception of time.”—Houria Bouteldja at the beginning of what is proving to be a really valuable piece of writing. (via oliviawaite)
“Don’t think for a moment that your heart is ‘strong’. The heart is a vulnerable fool. It turns more easily than you turn your head. Thats why its called ‘qalb’ (that which turns). Protect it with layer upon layer of guards. And the only guard is the *consistant* remembrance of God.”—Yasmin Mogahed (via zuleikha)