“Only for Women:” Women, the State, and Reform in Saudi Arabia

Renard, Amélie Le

doi:10.3751/62.4.13

Cited by 70 publications

(48 citation statements)

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“…The gender segregation in the public domain that has come about in Saudi Arabia does not relegate women's participation to the realm of domesticity, but rather separates men and women in the public domain. As such, it is a development that has led to the coming about of extensive separate public spaces that are only for women (al-Rasheed 2013;Doumato 2009;Hamdan 2005;Le Renard 2008 andLe Renard 2014). In these women-only public spaces, women undertake activities that are by them and for them, thereby reinforcing the existence of these separate structures.…”

Section: Introductionmentioning

confidence: 99%

“…It is a development that has led to the coming about of extensive separate public spaces that are only for women (Doumato 2009;Hamdan 2005;Le Renard 2008. In these women-only public spaces, women undertake activities that are by them and for them, therewith reinforcing the existence of these separate structures.…”

mentioning

confidence: 99%

“…Abu-Lughod (1998) andLe Renard (2008). though, argue that 'reference to the traditional does not help us to understand the persistence and consolidation of gender segregation' (Le Renard 2008: 610).…”

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confidence: 99%

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Separate or together? Women-only public spaces and participation of Saudi women in the public domain in Saudi Arabia

Geel

2016

Cont Islam

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Gender segregation in the public domain has become a cornerstone of the Saudi interpretation of Islam (Doumato 2009). It is a development that has led to the coming about of extensive separate public spaces that are only for women (Doumato 2009;Hamdan 2005;Le Renard 2008. In these women-only public spaces, women undertake activities that are by them and for them, therewith reinforcing the existence of these separate structures. This institutionalisation and practice of womenonly public spaces, as well as its opposite phenomenon of 'mixing' between the two sexes (ikhtilāṭ) however is contested and led to a heated debate. This debate centres around the question of whether and if so, how women should participate in the public domain. Starting with an overview of the historical development of women-only public spaces and ikhtilāṭ in Saudi Arabia, I will show how these have evolved. Drawing on fieldwork among urban, educated Saudi women, I shed light on how attitudes and strategies of female respondents regarding women-only public spaces and ikhtilāṭ are related to their ideas about their presence in the public domain and notions of 'the liberation of women', 'empowerment', and 'the rise of women'. I conclude by demonstrating how ideas about the participation of women in the public sphere are positioned as part of the construction of a local, 'enchanted' modernity (Deeb, 2006) that has a material and a spiritual dimension.

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Section: Introductionmentioning

confidence: 99%

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confidence: 99%

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Separate or together? Women-only public spaces and participation of Saudi women in the public domain in Saudi Arabia

Geel

2016

Cont Islam

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“…Siti, like other migrant women, denounced Arab female dress codes as hypocritical, and not related to sincere piety (cf. (Sidani 2005, Le Renard 2008). In line with questioning the authenticity of dressing habits, Siti and Ibu Anisa pointed out that Arab women would rarely perform the daily prayers and if they did, they would only be allowed to do so at home, in contrast to Indonesian Muslim women who are used to performing prayers at mosques just as Indonesian Muslim men do.…”

Section: Representations Of Arab Muslim Womenmentioning

confidence: 99%

Images of Authentic Muslim Selves: Gendered Moralities and Constructions of Arab Others in Contemporary Indonesia

Lücking

Eliyanah

2017

Social Sciences

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Abstract:In contemporary Indonesia, Muslims increasingly define themselves by othering fellow Muslims, including Arab Muslims. This article examines how Indonesian Muslims, who have traveled to and/or resided in the Middle East, construct their social identities in relation to Arab others. Ethnographic research with labor migrants and pilgrims, and a cultural analysis of cinematic representations of Indonesian students in Cairo, show that conceptions of gendered moralities feature strongly in the ways in which these particular Indonesian Muslims define their authentic Muslim selves, as distinct from Arab others. They attribute ideal male and female characteristic features to Asian Islamic identities, while they portray objectionable ones as Arab culture. This implies that self-representations play a crucial role in the ways in which Indonesian Muslims relate to a region, culture and people long viewed as the "center" of Islamic culture. The representations of Arab others and Indonesian selves eventually lead to contestations of religious authenticity and social class.

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“…Because of the gender segregation role (Le Renard, 2008), friendship between individuals of the same sex is considered the norm in Saudi life. It seems that this offline prevalence of same-sex friendships is reflected in the virtual world, as a majority of Facebook status updates were directed towards users" friends of the same sex.…”

Section: Friendship Matters (N = 751)mentioning

confidence: 99%

Themes of Facebook Status Updates and Levels of Online Disclosure: The Case of University Students

Aljasir¹,

Bajnaid²,

Elyas³

et al. 2017

IJBA

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This paper presents an analysis of the status updates generated by Saudi university students on their profiles along with their levels of disclosure. Indeed, this study conducted thematic and quantitative content analyses of profiles of a sample of 50 students to explore the status updates they generated and the types of information they disclosed. Analysis of Saudi university students" Facebook usage revealed 16 distinctive themes of status updates. These themes most often related to communication with friends and discussion of social, religious, and political issues. An analysis of the information disclosed on their profiles also revealed that Saudi students disclosed much of their personal information.

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“Only for Women:” Women, the State, and Reform in Saudi Arabia

Cited by 70 publications

References 0 publications

Separate or together? Women-only public spaces and participation of Saudi women in the public domain in Saudi Arabia

Separate or together? Women-only public spaces and participation of Saudi women in the public domain in Saudi Arabia

Images of Authentic Muslim Selves: Gendered Moralities and Constructions of Arab Others in Contemporary Indonesia

Themes of Facebook Status Updates and Levels of Online Disclosure: The Case of University Students

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