Moral De-values
by Mohamed Eno
A poem, excerpt from my forthcoming poetry volume Corpses on the Menu
The verse depicts how women are victims of senseless acts of violence and social immorality in war-torn nations. The... more The verse depicts how women are victims of senseless acts of violence and social immorality in war-torn nations. The poem is dedicated to all women in the world who have undergone such a mayhem; and those who advocate for the rights and well-being of women.
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Seen by:Women's Majelis Taklim and gendered religious practice in Northern Ambon.
by Phillip Winn
A draft of a paper to appear in a forthcoming edition of the journal: Intersections:Gender and Sexuality in Asia and the Pacific http://intersections.anu.edu.au/
The recent phenomenal growth of majelis taklim groups in Indonesia has been linked to the ‘Islamic revival’, often... more The recent phenomenal growth of majelis taklim groups in Indonesia has been linked to the ‘Islamic revival’, often conceived as involving innovative models of Muslim orthodoxy couched in scripturalist or theologico-legal terms. This paper asserts that women’s majelis taklim in Leihitu on the northern coastline of Ambon Island instead reaffirm longstanding forms of devotional performance among local Muslims by (re)presenting these as fully compatible with contemporary Muslim identity. While there is evidence to suggest majelis taklim are reshaping normative aspects of gendered religious practice in Leihitu, this process is as enmeshed in local understandings as it is influenced by new intersections of national religious and political discourse concerning Muslim women. Ultimately, the article argues for greater attention to the diverse terms in which global and national currents of Muslim religiosity are instantiated locally via closer consideration of the social and cultural settings in which shifts in religious practice, such as majelis taklim, occur.
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Seen by:French women groups protest FIFA decision to endorse hijab
By James M. Dorsey
Three French women’s organizations have expressed concern and disappointment with world... more
By James M. Dorsey
Three French women’s organizations have expressed concern and disappointment with world soccer body FIFA’s endorsement of a proposal to lift the ban on women players wearing a hijab, an Islamic hair dress, on the pitch.
“To accept a special dress code for women athletes not only introduces discrimination among athletes but is contrary to the rules governing sport movement, setting a same dress code for all athletes without regard to origin or belief,” the three organizations said in an open letter to FIFA president Sepp Blatter.
Anne Sugier, president of the League of International Women’s Rights (LDIF) founded by Simone de Beauvoire, said in an email that she had sent the letter together with the heads of FEMIX’SPORTS and the French Coordination for the European Women’s Lobby, following publication on December 19 of the FIFA executive committee decision in The Turbulent World of Middle East Soccer.
FIFA endorsed at its December 16-17 executive committee meeting in Tokyo the proposal to lift a controversial ban on women wearing a hijab in a move that brings closer a resolution to demands by religious female Islamic soccer players that they be allowed to wear a headdress in line with their interpretation of their faith.
FIFA said it would submit the proposal put forward by Asian Football Confederation (AFC) vice president Prince Ali Bin Al Hussein, a half-brother of Jordanian King Abdullah, to the International Football Association Board (IFAB), which governs the rules of association soccer.
IFAB is expected to discuss the proposal that calls for the sanctioning of a safe, velcro-opening headscarf for players and officials at its next scheduled meeting on March 3. England alongside FIFA, Wales, Scotland and Northern Ireland form the secretive IFAB.
The FIFA endorsement follows an earlier approval of the AFC proposal that resulted from a workshop convened in October in Amman by Prince Ali that was attended by prominent soccer executives, women players and coaches, including head of FIFA’s medical committee Michel D’Hooghe, AFC vice president Moya Dodd, members of FIFA’s women committee and representatives of the soccer bodies of Jordan, Bahrain, Iran and England.
The dispute over observant Muslim women player's headdress led in June to the disqualification of the Iranian women’s national team after they appeared on the pitch in the Jordanian capital Amman for a 2012 London Olympics qualifier against Jordan wearing the hijab. Three Jordanian players who wear the hijab were also barred.
The three women’s organizations said FIFA’s acquiesce in the AFC’s assertion that the hijab, a headdress that complies with Islamic law that obliges women to cover their hair, ears and neck, as a “cultural rather than a religious symbol” and therefore did not violate IFAB rules was unacceptable.
The letter suggests that FIFA and AFC efforts to reach a compromise between world soccer rules and Islamic law followed by conservative female Muslim players was, likely to meet resistance from non-Muslim women’s and feminist groups. It is a battle between value systems in which conservative female Muslim players demand a right and non-Muslim women activists seek to impose what they see as a universal value.
Ironically, the two opposing groups may find common ground when it comes to Iran, which welcomed world soccer’s efforts to seek a compromise, but is likely to remain in the firing line because of its imposition of the hijab on its players rather than allowing it to be an individual voluntary decision. Iran is further likely to run afoul of world soccer because of its insistence that visiting foreign women soccer teams dress in accordance with the Islamic republic’s interpretation of Islamic law.
The three women’s organizations charged that the FIFA decision constituted an effort to kowtow to the most conservative Islamic states, presumably a reference to Iran and Saudi Arabia, which effectively bans women’s sports.
“To pretend that hijab is a cultural and not a religious symbol is not only preposterous, but untrue… You neither can put aside the fact that the conflict that has opposed FIFA to the Iranian regime is linked to Tehran’s will to impose its own religious law to women’s sport,” the organizations said in their letter.
They charged that Iran rather than seeing the hijab as a cultural symbol was seeking “to impose a political religious outfit for women, that covers entirely their body… Sport must stay clear of political and religious interfering. Its aim also is to eliminate all forms of discrimination. FIFA ruling is about to abandon this noble aim and FIFA will be accountable for that,” the organizations said.
James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies at Nanyang Technological University in Singapore and the author of the blog, The Turbulent World of Middle East Soccer.
Getting Tenure, Part I: It Took a Village by Grace Yia-Hei Kao
Feminism and Religion
Author: Grace Yia-Hei Kao
On December 1, 2011, the full professors at Claremont School of Theology unanimously recommended two of my colleagues... more On December 1, 2011, the full professors at Claremont School of Theology unanimously recommended two of my colleagues and me for tenure. Provided that the Board of Trustees approves their recommendation and two extremes never come to pass (either “financial exigency” compels my institution to start laying off people willy-nilly or I do something professionally or morally egregious enough to be dismissed “for cause”), I now have a job for life! :)
Saudi Woman to Be Lashed for Driving, Despite Royal Pardon
by Nivien Saleh
Article about my student Shaima Jastaniah, written for The Atlantic on December 5, 2011.
Remember Shaima Jastaniah, the Saudi woman who made international headlines in September by being condemned to ten... more
Remember Shaima Jastaniah, the Saudi woman who made international headlines in September by being condemned to ten lashes for driving a car through the coastal city of Jeddah? King Abdallah pardoned her personally. But it now turns out that she may be lashed after all. ....
Islam and the Olympics: seeking a host city in the Muslim world
International Journal of Islamic and Middle Eastern Finance and Management
Purpose – Awarding the Olympic Games to a host city in the Muslim world would send a clear indication from member... more
Purpose – Awarding the Olympic Games to a host city in the Muslim world would send a clear indication from member nations of the International Olympic Committee of a desire by the international community to engage with Muslim nations on a level that transcends sport. The purpose of this paper, therefore, is to answer the question: will a city in the Muslim world ever become host to the greatest sporting spectacle on Earth, and, if so, which is most likely to receive it, when and why?
Design/methodology/approach – To gauge the potential of cities in the Muslim world hosting the Olympics Games, the approach of the paper is to examine the merits of former host cities and then qualitatively comparing these with member countries of the Organisation of Islamic Conference which have a majority Muslim population.
Findings – The research findings indicate that there are five cities in the Muslim world, at least one of which is likely to be awarded one of the coming six Summer Olympic Games between the years 2020 and 2040.
Research limitations/implications – The broader implications of the study are that, in examining Muslim nations of the world from the point of view of mega-event management on a global scale, their development and advancement capability in the modern world can be probed.
Originality/value – In the absence of any other published study on the subject, this paper would open a discourse that would be of value to scholars and interested parties in diverse fields such as major programme management, Islamic studies, international politics, economics and international development.
Redefining Muslim Women: Aga Khan III’s Reforms for Women’s Education.
Published in South Asia Graduate Research Journal. Volume 20. University of Texas at Austin.
In the history of Muslim India, the late nineteenth and early twentieth century formed a period that witnessed intense... more In the history of Muslim India, the late nineteenth and early twentieth century formed a period that witnessed intense public contestation over the role of women in society. Against that background, this article explores the writings and institutional initiatives of the forty-eighth Imam (spiritual leader) of the Shia Ismaili Muslims, Sultan Mahomed Shah Aga Khan III, with reference to women’s education. It compares and contrasts his thinking with the foundational texts on women’s education written by four other prominent Muslim leaders of that time period: Sir Syed Ahmed Khan, Nazir Ahmed, Mumtaz Ali and Ashraf Ali Thanawi. An analysis of the writings demonstrates that the Aga Khan’s approach was markedly different; while other leaders saw women’s roles primarily in the domestic sphere, as dependent daughters, wives or mothers, the Aga Khan recognized the dignity of women as individuals worthy in and of themselves and not simply due to the function that they performed in society. He, thus, not only advocated for women’s education to promote their socioeconomic well-being but also argued for it as a basic right that could promote inner happiness through intellectual growth. The article discusses a variety of factors that may have influenced the Aga Khan’s thoughts, including exposure to first-wave feminism, and concludes with the implications of his reforms for Ismaili women today.
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Seen by:Making Islam relevant: Female Authority and Representation of Islam in Germany
in: Hillary Kalmbach and Masooda Bano (eds.). Women, Islam and Mosques: Changes in Contemporary Islamic Authority, Brill: Leiden. 2012, pp.437-455.
‘I am one of the People’: A Survey and Analysis of Legal Arguments on Woman-Led Prayer in Islam
Co-authored with Ahmed Elewa. Journal of Law and Religion XXVI, No.1 (2010-11)
This paper, written five years after the Wadud prayer, presents a survey and analysis of the various responses to... more This paper, written five years after the Wadud prayer, presents a survey and analysis of the various responses to Female-led mixed-gender prayers. The paper explores how social concerns inform Islamic legal thinking both methodologically and through the general social assumptions of the scholar’s day then and now. The paper also presents legal reasoning that deems female-led mixed prayers permissible by default.
Book Review: “Middle Eastern Belongings,” by Diane King, editor
by Edith Szanto
The American Journal of Islamic Social Sciences 27 (3): 121-123.
A Scholar of Popular Contemporary Islam on the Quest for ‘Truth’ in Damascus
by Edith Szanto
“A Scholar of Popular Contemporary Islam on the Quest for ‘Truth’ in Damascus,” Syrian Studies Association Newsletter 13.2 (2008): 8-9, 15.
