April62013

thefrenjabi:

As the 2012’s RIS convention is running on I went through last year videos and this one particularly caught my attention. Sister Aisha Al Addawiya is talking about a discrimination that happens in the majority of the mosques in the US but also here in Europe: women discriminations at the mosque. In this video, she is SO relevant! mA

Women have to speak-up against this discrimination, at least, for two points: 

1. No one will do it on our behalf!

2. How can we tell our children that men and women are equal if we still pray in dirty room classes and make wudu in despicable so-called bathrooms ?! 

“Talk less, walk more…” Sr. Aisha. 

(Source: thefrenjabist, via sideentrance)

April52013

theuncolonizedmind:

arzitekt:

Muslim women send message to Femen: Counter-protest launched against ‘Topless Jihad Day’.

Muslim women have launched a campaign to send a message to “sextremist” collective Femen. “Muslimah Pride Day” was organised in response to Femen’s self-declared “Topless Jihad Day”, a day of topless protests around the world to support Tunisian Femen activist Amina Tyler.

The organisers of the counter-protest urged Muslim women to speak out for themselves and assert their diverse identities:

“This event is open to ALL muslim women, Hijaabi’s Nikaabis and women who choose not to wear it. Muslimah pride is about connecting with your Muslim identity and reclaiming our collective voice. Most importantly it is about diversity and showing that muslim women are not just one homogenous group. We come in all shapes and sizes, all races and cultural backgrounds. Whether we choose to wear hijaabs or not is nobodies business but ours. So please get clicking, get creative, get loud and proud.”

Using the hashtag #MuslimahPride, netizens criticised Femen’s campaign and said it reinforced stereotypes about Muslim women. 

Mimicking Femen’s tactic of posting topless photos to social networks, “Muslimah Pride Day” participants shared photos of themselves expressing their opposition to “Topless Jihad Day”:

“So we won’t be needing any of that, ‘White-non-Muslim-women-saving-Muslim-women-from-Muslim-men’ CRAP!”

PERFECTTTT

March192013
March82013

By persisting in advocating secular feminist arguments that are intolerant of important religious values, secular feminists run the risk of turning patriarchal. At its most abstract level, I define patriarchy as a hierarchical system in which control flows from the top. Thus, in a patriarchal system, men oppress other men and not only women. Furthermore, the top of the pyramid in a patriarchal system could be filled with either men or women (witness Margaret Thatcher) without its patriarchal nature being changed.

If a western feminists are now vying for control of the lives of immigrant women by justifying coercive state action, then these women have not learned the lesson of history, be it colonialism, imperialism or even fascism. After all, such feminists “think that the best community is one in which all but their preferred…[gender] practices are outlawed”

From “Is Western Patriarchal Feminism Good For Third World/Minority Women?” By Azizah Al-Hibri

Repeating for emphasis:

By persisting in advocating secular feminist arguments that are intolerant of important religious values, secular feminists run the risk of turning patriarchal.

(via kawrage)

March62013

To accept feminism as a Western concept is in the last analysis to concede the most visible discourses around women’s rights and gender justice as the property of the West and to marginalize the indigenous histories of protest and resistance to patriarchy by non-Western women. Therefore I use the term “feminist” as a description of Muslim women’s activities that are aimed at transforming masculinist social structures.

Muslim women and men with feminist commitments need to navigate the terrain between being critical of sexist interpretations of Islam and patriarchy in their religious communities while simultaneously criticizing neo-colonial feminist discourses on Islam. The fact that Muslim women resist both narratives while sometimes moving between their critiques is a consequence of the way in which they are situated within this larger minefield.

Sa’diyya Shaikh, “Transforming Feminisms: Islam, Women, and Gender Justice“  (via hkubra)
February142013
“Juxtaposing the “good” Muslim feminist with the “bad” Muslim terrorist helps us critique the broader frame of terror. Both these figures are, in fact, portrayed as dissenters in the War on Terror. One promotes a militant political “dissent” that is intolerable to the imperial state, and the other promotes an internal religious “dissent” that speaks in the multicultural state’s language of tolerance. Both are implicated in the notion of the native informant: the bad Muslim terrorist can be framed by an informant, and the good Muslim feminist is framed as one herself. In between and outside this binary constructed by the state and media are a range of positions that are more complex and nuanced and that would force us to take into account questions of imperialism, nationalism, gender, race, religion, and class.” “Good” and “Bad” Muslim Citizens: Feminists, Terrorists, and U.S. Orientalisms [pdf] (via kawrage)
December272012

fabstractverses:

A worldwide celebrity who had to deal with similar monsterization, not only because he was black, but also because he was a sensitive artist who conquered realms that black men in America were never meant to enter: Michael Jackson. I still remember the incongruity of the days and weeks preceding the unjustified, “preemptive” attack on Iraq in March 2003 — days when the popular media was deluged by news of Michael Jackson: the  “weirdo,” Michael Jackson: the Muslim Mikaeel, Michael Jackson: whose body whitened and ate into itself as a magnified reflection of the larger societal malaise. It was as if the violence of the war on Iraqis was being channeled inside American living rooms through the tearing apart of the King of Pop, as if the war on the black body had been internalized by Jackson himself. Michael Jackson was redeemed finally by the overflowing adulation of his fans, only in his sudden death, though the Muslimness was stripped away. His classic song Thriller, and its MTV visualization are a part of world legend now, and at the core of the song Michael is making fun of this fear/fascination, desire/disgust that is elicited by the racialized, sexualized Other – a veritable monster.

It seems fitting therefore that an amazing and effective performance art piece that challenges the niqab ban was performed to the tune of Michael Jackson’s Thriller.  In 2010, Naima Bouteldja and Fatima Ali founded Red Rag Productions, an independent film production company based in London.  They are working on a documentary film called Short Tales of the Hijab, and have posted a few videos online including “Tango in Paris,” “Burqa in Paris,” and “Thriller in Paris.” On their website theyaccurately identify the “niqab debate” as a “recycled, diversionary trick … against a backdrop of plunging markets, rising unemployment, popular strikes and detested pension reforms” – just like Michael Jackson’s malicious prosecution diverted attention from the campaign of lies that led to the Iraq War. Bouteldja and Ali had thought such deviance “was too outrageous to be swallowed by the general public” and that such a clearly discriminatory law would be “deemed unconstitutional by the [French] State Council.” Unfortunately they were “proven wrong.”  True to the spirit of Thriller, Bouteldja and Ali’s video showcases two happy and dignified niqab-clad people dancing in front of the iconic landmark of Paris, the Eiffel Tower – people whose gender and sexualities are illegible and fluid, whose niqab is impeccable, and who therefore poke fun at the culture that would read them as monsters, “disappeared” or otherwise.

“Of Niqabs, Monsters, and Decolonial Feminisms” — Huma Dar at Pulsemedia

(via abstractverses-deactivated20130)

November172012
“When you save someone, you are saving them from something. You are also saving them to something. What violences are entailed in this transformation? And what presumptions are being made about the superiority of what you are saving them to? This is the arrogance that feminists need to question.”

Lila Abu-Lughod

Also read “A Broken Record on Muslim Women’s Salvation” by Sana Saeed

(via kawrage)

(Source: asiasociety.org, via kawrage)

October142012

zaman-al-samt:

Nadia & I are on a mission to radicalize misogynists.

We gon’ fight the patriarchy~

August282012
“Islamic feminism is more than a movement: it is a retrieval of the ways Islam had been practiced before and should be practiced still. It is the reclamation of the rights of women, from twisted patriarchal interpretations and mistranslations, back into the hands of the women to whom they belong. It is a return to understanding the Qur’an in the classical language in which it was delivered and ahadith in the contexts and specific conditions in which they were proclaimed, instead of through the lenses of a bigoted culture that uses them as political weapons.” Nahida at the Fatal Feminist (via muslimfeminists)
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