Islamic feminism

Mary Wollstonecraft and Leila Ahmed In Europe or in Muslim countries, the most progressive writers, philosophers and intellectuals were always a source of societal development. Their revolutionary thoughts were new and often could not be accepted by their audience immediately. However, usually next generations did not started to understand and accept them, but even applied and based the newest and most progressive theories on them. Mary Wollstonecraft and Leila Ahmed are two examples that illustrate

Jamal Elsaghir Eng-132 Joseph Doherty May 6th, 2015 Modernization: Feminists, Religion, the State Prompt: How have states understood the notion of “modernity” and applied it to the matter of women’s rights? Can you discern any themes or trends in the examples we read about this week? In his article: Who Wears Hijab with the President: Constructing a Modern Islam in Tunisia, Simon Hawkins suggests, “the category of modernity is notoriously varied and contentious, with an overabundance of both

Feminism is a worldly ideology that is recognized by everyone, some women are joining religious groups despite their gender views. Others are fighting against the same groups, fearing the dangerous mix of politics and religion misconception. Whether through or against religion they are choosing to become part of the struggle for a better world. Non-western women who proclaim themselves as feminists often are critiqued for being disloyal to their culture and for selling out to western feminist ideals

must then go through (Baum 1087), because feminism is fighting for something so big, gender equality, it affects at least half of the population, and not one person 's situation will be completely the same. For feminism because there is such a large base of people, it is difficult to situate everybody with their own individual arguments into the movement, because it is such a broad spectrum of people. This may be where some of the issues arise from feminism being such separated backgrounds of movements

countries need to be saved and critiques the west obsession of ‘culture’ as the cause for repressive regimes. Abu Lughod in Writing Against Culture raises critiques of what anthropologist are supposed to study. She raises the issue of the difference of feminism and anthropology. Lughod talks about how anthropology really came from the divide between the west and the non-west. And naturally because the west is the hegemony anthropology has be mainly dominated by western anthropological thought. Which is

As an American citizen, we often think about patriarchy based on our monolithic concept from colonialism. Vrushali Patil and Amrita Basu talk about the failure of patriarchy recognized internationally through an intersectional lens, and its impact on domestic life for Muslim women. This discussion on international patriarchy and oppression of women lead me to read Tuesday’s, April 18th, Afghan’s journalist Zahra Nader and Mujib Mashal’s article titled, “In Afghanistan, Women Struggle After a Divorce

of the grievances of his own country, of Wales. He said that there comes a time in the life of human beings suffering from intolerable grievances when the only way to maintain their self-respect is to revolt against that injustice.” (Pankhurst 2) Feminism was inspired not only in England but in China as well. Before the 20th century, women in China were considered to be different from men. They occupied a lower position than men in the hierarchical order in the social class. Women were not allowed

The goals of the feminist and women 's rights movements are first to create equality amongst all people. All people are deserving of quality health care, unconditional love and mutual respect. Human rights are at the heart of women 's issues, whether you are a woman, man or child, everyone, is entitled to basic human rights as individuals. As a marginalized section of the population, women should be interested in the elimination of patriarchal ideologies and systems that continually seep into

Judith Plaskow Judith Plaskow began her study of feminism while pursuing a Phd at Yale and continued on to cofound B’not Esh, a Jewish feminist spirituality collective, as well as author many theological books (Braude, 2004, pg 219). She grew up in a Reform Judaism household and as a child focused on “ethical monotheism”, which lead to her study of the Holocaust and the development of a self-image of victimhood (2004, pg 220). It was Naomi Weisstein, a psychologist, who spoke to Plaskow women’s

Iran and Vienna, Australia during and after the Islamic and culture revolution between the periods of 1979-1995. The first published in France, in French language in 2000, and English version 2003 in New York. As for “Code White” it’s a fiction cultural narrative about a Queer woman Alex who finds herself in a mental health hospital in Toronto, Canada. Analyzing these books, and the, concepts such as ideological practices, stereotypes, and feminism, as well as terms of ability, ablebodiness and feminist