Do Muslim Women Need Saving?

Abu‐Lughod, Lila

doi:10.1177/1468796814561357

Cited by 166 publications

(185 citation statements)

References 7 publications

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“…36 Whereas some of these countries might be considered as "liberalized autocracies because of the power Democratization 5 vested in the monarchs or presidents" or as non-liberal democracies such as Iran "with its regular but controlled elections and restricted citizen rights", 37 empirical research shows that women in the Middle East and North Africa desire to overcome their second-class citizenship. 38 Feminist movements in some cases (Morocco, Tunisia, Algeria) have managed to expand women's rights. 39 A new wave of protests known as the "Arab spring" erupted in 2010 and toppled the government in some countries.…”

Section: Democracy Support and Gender Inequality In Islamic Countriesmentioning

confidence: 98%

Attitudes towards gender equality and perception of democracy in the Arab world

2015

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This article analyses the relationship between support of democracy and attitudes to human rights, in particular, support for gender equality, in the countries covered by the first wave of the Arab Barometer project. We use cluster analysis and negative binomial regression modelling to show that, unlike in most countries of the world, correlation between support of democracy and gender equality is very low in the Arab countries. There is a group of people in the region who support both democracy and gender equality, but they are a small group (about 17% of the population) of elderly and middle-aged people characterized by higher education and social status. A substantial number of poorly educated males express support for democracy but not for gender equality. Many people, especially young males aged 25 -35 in 2007, are against both gender equality and democracy. Younger people tend to be both better educated and more conservative, those belonging to the 25 -34 age group being the most patriarchal in their gender attitudes. Yet, controlling for age, education does have a positive effect on gender equality attitudes. Nevertheless, this phenomenon may reflect two simultaneous processes going on in the Middle East. On the one hand, people are getting more educated, urbanized, etc., which means the continuation of modernization. On the other hand, the fact that older people are the most liberal age group may point to a certain retrogression of social values in the younger generations.

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Section: Democracy Support and Gender Inequality In Islamic Countriesmentioning

confidence: 98%

Attitudes towards gender equality and perception of democracy in the Arab world

2015

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“…The complex relationship between politics and representation raises questions about the problematic ways in which liberal feminists have conceptualized questions of social change, particularly those that do not challenge Western epistemologies. 49 Proposing that scholars interrupt liberal conceptions of the global, Abu-Lughod urges readers to question why Western feminists may be more interested in ''saving'' Muslim women than in opposing everyday global inequities. Why might Western feminists be less interested in fighting global poverty and various forms of structural violence, yet more inclined to be part of a social cause that may allow them to ''save'' women who are often represented in Western media as being backward or traditional?…”

Section: Decolonization and The Global Curriculummentioning

confidence: 99%

Decolonizing the Curriculum for Global Perspectives

Subedi

2013

Educational Theory

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In this article Binaya Subedi explores the multiple ways the idea of ''global'' is theorized within the school curriculum and suggests the utility of approaching the idea of global perspectives through decolonizing frameworks. In particular, she explores the deficit, accommodation, and decolonization approaches as offering three ways that the notion of global has been or can be infused within the school curriculum. Subedi traces the politics each of these approaches may advocate and the kinds of knowledge that may be included or silenced when proposing the utility of learning about global formations. The article proposes that scholars utilize decolonizing lenses to scrutinize how the idea of global perspectives has been articulated within writings on globalizing and internationalizing the curriculum.

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“…Yet there persists a desire to "save Muslim wom en," w hether through developm ent and m odernization projects, war and occupation, corporate outsourcing, or corporeal liberation (Jennifer L. Fluri 2009;Dina Siddiqi 2009;Abu-Lughod 2013 Indonesia, India, Pakistan, and Bangladesh, followed by the Middle East and Africa, where the most populous country is Nigeria.6 Muslim minorities also make up substantial and growing proportions of the population of several countries in Europe and North America, with Pew Forum (2011b) predicting that by 2030 over 10 percent of the French population will be Muslim, while in Canada, the numbers will rise from 3 to over 6 percent of the population over the next twenty years. Considerable diversity exists both within and across Muslim minority and majority communities in terms of the practice and interpretation of Islam, as well as the role of Islam in legal institutions.7 The coexistence of numerous sects and schools of law, as well as Islam's interactions with local, preexisting cultures and traditions, has contributed to the development of varied local forms of practice.…”

Section: F E M In Is T a P P R O A C H E S And O R Ie N T A L Is Mmentioning

confidence: 99%

“…In the wake o f the 9/11 terrorist attacks, a particularly pernicious kind of scholarship and popular writing about Islam, Muslims, and the special status of women and gender in these discussions has reem erged (miriam cooke 2002;Lila Abu-Lughod 2013). With m uch of the recent anti-Muslim rhetoric focused on the Arab world, Gamze Cavdar and Yavuz Ya §ar note: "Highly ethnocentric and frustratingly resilient culturalism is again dom inating public debates and the popular media, giving Middle East specialists a deja vu feeling coupled with an 'I-thought-this-was-resolved-30-years-ago' disbelief ' (2014:259; this volum e).2 Dramatic political, social, and econom ic changes worldwide since 9/11 have added urgency to the need for thoughtful scholarly research on the subject o f gender, economics, and Muslim communities.…”

Section: Introductionmentioning

confidence: 98%

Gender and Economics in Muslim Communities: A Critical Feminist and Postcolonial Analysis

Kongar¹,

Olmsted²,

Shehabuddin³

2014

Feminist Economics

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A B ST R A C TThis contribution seeks to delineate the broad contours of a transnational, anti imperial feminist perspective on gender and economics in Muslim communities by bringing together feminist analyses of Orientalist tropes, development discourses and policies, and macro-and microeconomic trends. The goal is to facilitate conversations among scholars who have tended to work within their respective disciplinary and methodological silos despite shared interests. This approach pays special attention to intersectionality, historicity, and structural constraints by focusing on the diversity of the experiences of women and men by religion, location, citizenship, class, age, ethnicity, race, marital status, and other factors. It recognizes the complex relationships between the economic, political, cultural, and religious spheres and the role of local and transnational histories, economies, and politics in shaping people's lives. Finally, it emphasizes that openness to different methodological approaches can shed clearer light on the question of how various structural factors shape women's economic realities.

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Do Muslim Women Need Saving?

Cited by 166 publications

References 7 publications

Attitudes towards gender equality and perception of democracy in the Arab world

Attitudes towards gender equality and perception of democracy in the Arab world

Decolonizing the Curriculum for Global Perspectives

Gender and Economics in Muslim Communities: A Critical Feminist and Postcolonial Analysis

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