Muslim Women and Gender at the Margins

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Health/Psychology/Social Sciences".

Deadline for manuscript submissions: closed (1 December 2021) | Viewed by 25718

Special Issue Editors


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Guest Editor
Department of Sociology, Ryerson University, Toronto, ON M5B 2K3, Canada
Interests: Islam, gender & modernity; political subjectivities & representations; transnational feminist identities; secularism & religion; honor-shame related violence; acts and activism; critical diasporic South Asian feminisms

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Guest Editor
Gender and Diversity Studies, Xavier University-Ohio, Cincinnati, OH 45207, USA
Interests: Black Muslim women's material culture; digital religion; contemporary Islam in the Americas

Special Issue Information

Dear Colleagues,

This Special Issue seeks to focus on the heterogeneity and multiply gendered ways of being Muslim by drawing attention to the subjectivities, performativity and experiences of those women who tend to be marginalized even within critical feminist scholarship on women and Islam.

We acknowledge the invaluable and substantial work of postcolonial and antiracist scholars who, from a variety of disciplinary locations, have interrogated and, to a great degree, successfully unsettled colonial and Orientalist representations of the "Muslim women." In the last thirty years feminist scholarship by and about Muslim women has offered complex analyses of the interrelationship of gender, culture, Islam and modernity in modern Muslim states that emerged after successful anti-colonial nationalist movements. There is also substantial literature that examines the multi-generational experiences of Muslim women in Western societies where Muslim populations continue to be racialized through colonial and modernist tropes. Indeed, it is now unsurprising to see papers on Muslim women in major feminist scholarly journals and courses on women and Islam in prestigious academic institutions. Contemporary themes in scholarship by and about Muslim women reflects strong postcolonial and antiracist concerns related to reflexivity, strategic location and discursive formations, as well as poststructuralist insights about gendered subjectivity, gender identity and sexuality. In a post-9/11 world, Muslim feminist scholarship has focused on challenging Islamophobia by affirming Muslim women’s piety or religious agency in a new global order where the binary notions of Islam and secularism serve to differentiate Muslims as “good” or “bad” for Western interests (Mamdani).

It is our contention that these necessary attempts to speak "Muslim women’s Truth” to the discursive and material power of Eurocentric and Enlightenment knowledge are not yet sufficiently diverse to constitute a satisfactory inclusion of heterogeneity of Muslim women nor equitably representational in its samples, examples, regional distribution and cultural foci. Indeed we are concerned that existing feminist scholarship on Muslim women may perhaps unwittingly limit and restrict the performative possibilities for Muslim women to those who are Middle Eastern or South Asian, brown, Sunni, hijab-wearing, cis-heterosexual, and gender normative.

There is an urgent need to de-center certain embodiments and performances of Muslim woman-ness  that threaten to reproduce intra-Muslim racism, patriarchal orthodoxies and oppressive notions of gender that depend on religious purity, lingusitic authenticity, cultural precedence and patriachal orthodoxies about origin and history.

We especially invite and encourage submissions from a variety of disciplinary locations and cultures, genders, races, regions, varying abilities, and relationships to Islam and Muslim identities. In particular, we would like to receive submissions from:

  • Trans, queer, and non-binary Muslims; 
  • Muslim women who are located outside of Middle Eastern and South Asian regions and culture contexts;
  • Ahmadiyya, Ismaili and Shia women;
  • Black Muslim women;
  • Black African women living on the African continent;
  • Latina Muslim women of any race;
  • Muslim women in/from East Asian contexts ;
  • Rohingya and other refugee women and those in conflict zones;
  • Muslim converts/reverts.

Dr. Amina Jamal
Dr. Kayla Renée Wheeler
Guest Editors

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All papers will be peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • women and gender
  • gender theory
  • Transnationalism
  • Anti-Black racism
  • refugee women
  • Muslim heterogeneity
  • Islamic feminism and womanism
  • Intersectionality

Published Papers (6 papers)

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Research

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13 pages, 268 KiB  
Article
A Social Psychological Critique on Islamic Feminism
by Marziyeh Bakhshizadeh
Religions 2023, 14(2), 202; https://0-doi-org.brum.beds.ac.uk/10.3390/rel14020202 - 02 Feb 2023
Cited by 3 | Viewed by 3114
Abstract
Islamic feminism, as a discourse within feminism, aims to re-read the Qur’an from a modern egalitarian perspective, which is outside the traditional and patriarchal interpretation of Islam. Islamic feminists reclaim an ethical vision of the Qur’an by presenting a reinterpretation, especially regarding verses [...] Read more.
Islamic feminism, as a discourse within feminism, aims to re-read the Qur’an from a modern egalitarian perspective, which is outside the traditional and patriarchal interpretation of Islam. Islamic feminists reclaim an ethical vision of the Qur’an by presenting a reinterpretation, especially regarding verses that deprive women from having equal rights in the family, as well as in society. However, while Islamic feminism presents a gender equal interpretation of the Qur’an and raises new discourses and debates on gender relations in an Islamic context, a critical insight of Islamic feminism can provide a new gender and religious consciousness that, in turn, develops further perspectives on gender equality in a religious context. This paper aims to provide a critique of Islamic feminism from a social psychological perspective of gender using the theory of Abdulkarim Soroush. His theory considers revelation as the prophet’s word resulting from his religious experience. Soroush defines revelation as an inspiration; in this way, revelation or Qur’an is not directly God’s word, but Muhammad’s word resulting from a divine experience. Accordingly, this paper deals with a social psychological perspective of the lived experience of the prophet as a man in a certain epoch of history, in which the lived experiences of women were not represented, and the revelation or the Qur’an is based on a male lived experience. It begins with an overview of Islamic feminists as well as the more general current of Islamic reformists and their efforts to view the revelation as the word of the prophet in order to avoid attributing the non-scientific content of the Qur’an to the direct word of God. This is followed by a critique of Islamic feminism based on Abdulkarim Soroush’s theory of the recognition of the revelation as the word of the prophet, as well as gender theories from the field of social psychology. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)
13 pages, 247 KiB  
Article
Two Strangers in the Eternal City: Border Thinking and Individualized Emerging Rituals as Anti-Patriarchal Epistemology
by Lailatul Fitriyah
Religions 2023, 14(1), 29; https://0-doi-org.brum.beds.ac.uk/10.3390/rel14010029 - 23 Dec 2022
Viewed by 1310
Abstract
This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue [...] Read more.
This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)
13 pages, 249 KiB  
Article
Muslim Women on the Margin: On Whose Authority Does Islamic Knowledge Rest
by Hodan Ahmed Mohamed
Religions 2022, 13(9), 817; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13090817 - 01 Sep 2022
Cited by 1 | Viewed by 1862
Abstract
This paper will examine Muslim women’s engagement in Islamic scholarship by reviewing the foundational source of Islamic knowledge while referencing Somali female activists I interviewed in my 2017 published thesis. In particular, Somali women’s active participation within the realm of Islamic scholarship in [...] Read more.
This paper will examine Muslim women’s engagement in Islamic scholarship by reviewing the foundational source of Islamic knowledge while referencing Somali female activists I interviewed in my 2017 published thesis. In particular, Somali women’s active participation within the realm of Islamic scholarship in the diaspora will be reviewed, including how the contribution of religious knowledge has enhanced Somali women’s faith and their active leadership in their communities. Moreover, I will analyze the orthodoxy limitation that has attempted to erase their scholarship. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)
15 pages, 326 KiB  
Article
Navigating Triple Consciousness in the Diaspora: An Autoethnographic Account of an Ahmadi Muslim Woman in Canada
by Ayesha Mian Akram
Religions 2022, 13(6), 493; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13060493 - 30 May 2022
Cited by 1 | Viewed by 2067
Abstract
In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initiating a systematic and hegemonic structural attempt to restrict Ahmadi Muslims from professing and practicing the Islamic faith in Pakistan. This state-sanctioned exclusion led to the mass migration of Ahmadis [...] Read more.
In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initiating a systematic and hegemonic structural attempt to restrict Ahmadi Muslims from professing and practicing the Islamic faith in Pakistan. This state-sanctioned exclusion led to the mass migration of Ahmadis out of Pakistan into diasporic contexts. Using autoethnography, this article examines how being an Ahmadi Muslim woman in Canada remains rooted in deeply divisive politico-religious conflicts that transcend temporal and spatial boundaries and result in multiple layers of marginalities in the diaspora. I am conscious that my self-formation is racialized, gendered, and classed across three primary intersections: as a Pakistani/South Asian; as an Ahmadi Muslim; and as a woman. This “triple consciousness”, a term coined by Black feminist scholars and Afro-Latinx scholars in the United States to extend W. E. B. Du Bois’ “double consciousness”, produces a liminal and contradictory space of belonging—one that requires further reflection and analysis in the Canadian context where the racial continues to dominate our social world and proximity to Whiteness is privileged and rewarded. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)
15 pages, 249 KiB  
Article
Muslim Women in Interfaith Partnerships in Germany
by Mona Feise-Nasr
Religions 2022, 13(3), 193; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13030193 - 24 Feb 2022
Cited by 3 | Viewed by 6484
Abstract
The number of Muslim-interfaith couples in European countries has become significant due to transnational migration and a growing number of Muslims living in Muslim Minority countries. While the challenges for partners in such unions are complex, this article focuses on the lived experiences [...] Read more.
The number of Muslim-interfaith couples in European countries has become significant due to transnational migration and a growing number of Muslims living in Muslim Minority countries. While the challenges for partners in such unions are complex, this article focuses on the lived experiences of Muslim women in interfaith intimate relationships in Germa ny. Drawing on field interviews with women in mixed-faith relationships, the following questions are central: How do Muslim women conceptualize religious identity and practices? Do they face challenges from different groups (Muslim communities, their families, friends, etc.) and if so, how do these challenges manifest? If respondents create concepts of being Muslim for themselves, how do these evolve in their narratives? How do they question, adapt or discard theological and social demands? Preliminary results illustrate that some respondents would appreciate a Muslim community that accepts their positionality as intermarried Muslim women. Looking at the narration of religious practices and concepts of Muslimness in the interviews, it becomes clear that a classification as haram, or legally forbidden, puts a simple categorical bar in front of a socially and theologically complex context. The inquiry combines interview analysis with situational mapping and is informed by Grounded Theory methodology. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)

Review

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32 pages, 644 KiB  
Review
Druze Women and Gender in Druze Society: A Systematic Literature Review
by Rami Zeedan and Miles Luce
Religions 2021, 12(12), 1111; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12121111 - 17 Dec 2021
Cited by 3 | Viewed by 6336
Abstract
This systematic literature review on Druze women and gender in Druze society reviews central conceptual themes from existing publications to chart future research trajectories. Using a meta-ethnographic methodology, this literature review covers Druze women’s experience of gendered realities in higher education, economic participation, [...] Read more.
This systematic literature review on Druze women and gender in Druze society reviews central conceptual themes from existing publications to chart future research trajectories. Using a meta-ethnographic methodology, this literature review covers Druze women’s experience of gendered realities in higher education, economic participation, marriage, family life, and health. Our systematic literature review allows us to offer two propositions on existing published knowledge pertaining to Druze women and gender in Druze society. First, we propose that scholarship on Druze women and gender in Druze society constructs Druze women’s experience of gender as not only discursive but material. We incorporate the process of women’s relationship with prohibitive mechanisms of gendered space and men’s experience of masculinist subjectification into an existing term: the spatialization of everyday life. Second, quantitative analysis reveals a disparity in publications between Israel and other countries such as Lebanon, Syria, and Jordan. We propose that this disparity relates to the concept of “Druze particularism” while emphasizing their difference vis-à-vis Islamic religion and Arab culture. We suggest that future research thoroughly covers other national contexts and inter-national comparisons of Syria, Lebanon, Jordan, and the diaspora, especially in education, economy, and health. Future research trajectories could include examining contemporary sociolegal research on the legal regime that governs family life, research on Druze men from an explicitly feminist perspective, or publications of influential Druze women. Full article
(This article belongs to the Special Issue Muslim Women and Gender at the Margins)
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