Key and Peripheral Roles of Noble Women in a Middle Eastern Plains Village

Aswad, Barbara C.

doi:10.2307/3316946

Cited by 18 publications

(4 citation statements)

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“…Women venturing outside without the knowledge or permission of their supervising menfolk feared their men's suspicion and severe punishment, rival groups' political 10 Hegland 1997 provides detailed discussions of Peshawar Shi'a women's ritual activities and their social bonding work in the Shi'a consolidation movement. For other analyses of women's social bonding work and its usefulness in politics, see Aswad 1967;Kaplan 1981;Joseph 1982Joseph , 1983Hegland 1986bHegland , 1990Hegland , 1991di Leonardo 1987;and Peteet 1991. 11 For informative discussions about the general situation of Pakistani women, see Eglar 1960;Papanek 1973Papanek , 1982Papanek , 1984Papanek , 1994Rahat 1981;Ramazani 1985;Weiss 1985Weiss , 1990Weiss , 1992Shaheed 1986Shaheed , 1994Rauf 1987;Mumtaz and Shaheed 1987;Mehdi 1990, Ewing 1991Jalal 1991;Haeri 1993;and Mumtaz 1994. or honor-motivated violence, 12 or harassment or worse, which any male "naturally" might commit against an unprotected woman.…”

Section: Power Politics Gender Politics and Peshawar Women's Majalesmentioning

confidence: 99%

The Power Paradox in Muslim Women's Majales: North-West Pakistani Mourning Rituals as Sites of Contestation over Religious Politics, Ethnicity, and Gender

Hegland¹

1998

Signs: Journal of Women in Culture and Society

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NorthWest Pakistani Mourning Rituals as Sites of Contestation over Religious Politics, Ethnicity, and Gender D uring revolutions, rebellions, and movements, women are often called on to serve contradictory roles. They are asked to perform workpolitical, communicative, networking, recruiting, military, manualthat generally goes beyond the society's usual gender restrictions. At the same time, women serve as symbols of movement identity, unity, commitment, and righteous entitlement. To fit into this idealized symbolic image, individual women must fulfill often "traditional" or even exaggerated "feminine" behavioral and attitudinal requirements, such as loyalty, obedience, selflessness, sacrifice, and "proper" deportment: all in all, they are to put aside any personal aspirations and wishes for self-fulfillment and give their all to promoting the values and interests of their nation, revolutionary movement, or social group. In serving the revolution, group, or movement, women gain skills, experience, and awareness of their own capabilities. However, they are to place all of this at the disposal of the revolutionary movement or, more precisely, its male leaders. Then, when the struggle is over and they are no longer needed, the female Algerian and Palestinian freedom fighters, the French and Iranian revolutionaries, and the American "Rosie the Riveters" For funding my research in Pakistan, I am grateful to the Fulbright Commission. For their generosity in allowing me to take a year of leave and providing me with supplementary research funds, I thank the administration and the members of my department at Santa Clara University. I owe much to my smdents at the University of Peshawar, where I taught as part of my Fulbright fellowship, and to other Peshawar Shi'a friends for their generous assistance and companionship. Their names have been changed to protect their privacy. For creative, constructive comments, I am grateful to

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Section: Power Politics Gender Politics and Peshawar Women's Majalesmentioning

confidence: 99%

The Power Paradox in Muslim Women's Majales: North-West Pakistani Mourning Rituals as Sites of Contestation over Religious Politics, Ethnicity, and Gender

Hegland¹

1998

Signs: Journal of Women in Culture and Society

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“…There is also a growing body of research in which the focus on women is rather more explicit. This work has focused on women in economic roles (Alouche, 1974;Belgaid, 1967;Camilleri, 1962;Forget, 1962;Hochschild, 1966;Katchdourian, n.d.;Novacer, 1962;Sbaity, 1970;Wigle, 1974;Youssef, 1970Youssef, , 1972Maher, 1975); friendship and patterns of interaction (Aswad, 1967(Aswad, , 1974Dobkin, 1967;Fernea, 1965;Hamalian, 1973Hamalian, , 1974aMakhlouf, n.d.;Sweet, 1974); and a variety of non-formalized roles which women play in the community: wasta. dispute adjudiciation.…”

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The Study of Women in the Middle East: Some Thoughts

Dusen

1976

Middle East Stud. Assoc. Bull.

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From time to time in recent years, the complaint has been voiced that “women’s studies” have gone far enough: panels on women at professional meetings are de rigeur. though the subject matter is becoming somewhat tedious; articles and books on women are proliferating, though they seem to be increasingly repetitive; and furthermore, it is argued, there is nothing intrinsically interesting or problematic about women per se. As for investigators whose interest focus on women in the Middle East, they have been called opportunistic, capitalizing on the feminist movement in the United States, and have been accused of imposing feminist concerns and sensibilities on Middle Eastern societies.

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“…Women's leisure activities, such as reception days, formal teas, and other religious and formal gatherings, for instance, were a major focus of interest during the 1970s (Aswad 1967(Aswad , 1974(Aswad , 1978Benedict 1974), Iran (Good 1978), and Lebanon (Farsoun and Farsoun 1974). Such activities that were organised and attended by the elite women of the Middle East were seen as a venue of exchange and empowerment, and became a common focus of the early feminists.…”

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confidence: 99%

“…The first wave in anthropology of the Middle East embodied the initial attempts and efforts to focus on women in the Muslim world with the goal of correcting the scholarship that mostly focused on men, reflecting the common tendencies of their time in emerging feminist studies (Aswad 1967(Aswad , 1974(Aswad , 1978Fallers and Fallers 1976;Fernea and Bezirgan 1977;Keddie 1979;Keddie and Beck 1978;Maher 1974;Makhlouf 1979;Tapper 1978;Vreede-de Stuers 1968). This wave corresponded to the emergence of an Banthropology of women^that tackled Bthe problem of how women were represented in anthropology^ (Moore 1988: 1).…”

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Revisited: Muslim Women’s agency and feminist anthropology of the Middle East

Sehlikoglu

2017

Cont Islam

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This article locates imaginative aspects of human subjectivity as a feminist issue by reviewing the concept of agency in the genealogy of Muslim and Middle Eastern women in anthropological and ethnographic literature. It suggests that, if feminist scholarship of the Middle East would continue approaching to Muslim women's agency -as it has been doing for decades-, it should do so as an epistemological question and thus expand the limits of ethnographic and analytical focus beyond the broader systems, such as family, nation, religion, and state. As an example to this proposition, the article then discusses the recent work on aspects of selfhood that escape from the structures, rules, systems, and discursive limits of life but captures imaginations, aspirations, desires, yearnings, and longings.Keywords Agency . Muslim women . Anthropology of the Middle East . Desire . Feminist theory Women's Agency in Anthropology of the Middle EastIt would be reasonable to suggest that women's agency has been the primary focus in the anthropology of the Middle East since feminist anthropologists have entered into the area studies in late 1960s. Like much early feminist scholarship, the feminist anthropology of the Middle East also took a critical distance to the former scholarship and its Bmale bias^ (Reiter 1975, Moore 1988. As I discuss in following pages more extensively, the particular type of Cont Islam (2018) 12:73-92

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Key and Peripheral Roles of Noble Women in a Middle Eastern Plains Village

Cited by 18 publications

References 2 publications

The Power Paradox in Muslim Women's Majales: North-West Pakistani Mourning Rituals as Sites of Contestation over Religious Politics, Ethnicity, and Gender

The Power Paradox in Muslim Women's Majales: North-West Pakistani Mourning Rituals as Sites of Contestation over Religious Politics, Ethnicity, and Gender

The Study of Women in the Middle East: Some Thoughts

Revisited: Muslim Women’s agency and feminist anthropology of the Middle East

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