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Editorial Reviews
Amazon.com
To the West, the Islamic world often appears homogeneous and monolithic; the Islam practiced in Iran or Saudi Arabia is our model for Islam everywhere: heavily veiled women, strictly segregated schools and workplaces, the harsh law of sharia demanding a thief's hand cut off or an adulterous woman stoned to death. In reality, the practice of Islam varies widely from place to place and culture to culture; in Turkey, for example, Islam may be the religion of the majority, but the political and legal systems are strictly secular. In Saudi Arabia, on the other hand, politics and religion are one, represented by the power of the mullahs and the ruling family. Uzbeki Muslims are different from Senegalese Muslims, and North African Islam has more than a little sub-Saharan influence to thank for its pantheon of djinns, afrites, and holy saints. Just as religious practices differ from country to country, so does the impact of Islam on women. Muslim women in Morocco, for example, have the legal right to drive a car, while women in Saudi Arabia do not. This being the case, is it even possible to define an Islamic brand of feminism? Elizabeth Warnock Fernea, a professor of Middle Eastern studies at the University of Texas, Austin, certainly tries and, in many cases, succeeds. Her book, In Search of Islamic Feminism, is both an account of her many years spent living and traveling in the Middle East and an attempt to define the issues facing Islamic women today. Though Fernea occasionally comes off as naive, she also makes valuable points about the many faces of Islam and feminism. --This text refers to an out of print or unavailable edition of this title.
From Library Journal
Feminism, like democracy, is not an easy sell in many parts of the world, especially in traditional societies with autocratic regimes. However, feminism today enjoys an advantage in that it can adapt to local cultural forms and practices; hence the author's concept of Islamic feminism. Fernea, who has written numerous books on the Middle East (e.g., Children in the Muslin Middle East, Univ. of Texas, 1995) has firsthand experience of the cultural context she treats in this investigation. Starting in the mid-1950s, she has traveled repeatedly with her family to the Middle East, spending years at a time there. Here she sets out to answer basic yet sometimes complex questions about Middle Eastern women: their predicament, what feminism means to them, whether its ideas are helpful, and the alternatives in traditional societies. The last chapter is on Muslim women in the United States. Although the author states in conclusion that Islamic feminism seems to her to be alive and well in the countries she visited, gender equality is still a long way off. Highly recommended for all libraries and essential for women's studies collections.?Ali Houissa, Cornell Univ., Ithaca, N.Y.
Copyright 1997 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.
See all Editorial Reviews
To the West, the Islamic world often appears homogeneous and monolithic; the Islam practiced in Iran or Saudi Arabia is our model for Islam everywhere: heavily veiled women, strictly segregated schools and workplaces, the harsh law of sharia demanding a thief's hand cut off or an adulterous woman stoned to death. In reality, the practice of Islam varies widely from place to place and culture to culture; in Turkey, for example, Islam may be the religion of the majority, but the political and legal systems are strictly secular. In Saudi Arabia, on the other hand, politics and religion are one, represented by the power of the mullahs and the ruling family. Uzbeki Muslims are different from Senegalese Muslims, and North African Islam has more than a little sub-Saharan influence to thank for its pantheon of djinns, afrites, and holy saints. Just as religious practices differ from country to country, so does the impact of Islam on women. Muslim women in Morocco, for example, have the legal right to drive a car, while women in Saudi Arabia do not. This being the case, is it even possible to define an Islamic brand of feminism? Elizabeth Warnock Fernea, a professor of Middle Eastern studies at the University of Texas, Austin, certainly tries and, in many cases, succeeds. Her book, In Search of Islamic Feminism, is both an account of her many years spent living and traveling in the Middle East and an attempt to define the issues facing Islamic women today. Though Fernea occasionally comes off as naive, she also makes valuable points about the many faces of Islam and feminism. --This text refers to an out of print or unavailable edition of this title.
From Library Journal
Feminism, like democracy, is not an easy sell in many parts of the world, especially in traditional societies with autocratic regimes. However, feminism today enjoys an advantage in that it can adapt to local cultural forms and practices; hence the author's concept of Islamic feminism. Fernea, who has written numerous books on the Middle East (e.g., Children in the Muslin Middle East, Univ. of Texas, 1995) has firsthand experience of the cultural context she treats in this investigation. Starting in the mid-1950s, she has traveled repeatedly with her family to the Middle East, spending years at a time there. Here she sets out to answer basic yet sometimes complex questions about Middle Eastern women: their predicament, what feminism means to them, whether its ideas are helpful, and the alternatives in traditional societies. The last chapter is on Muslim women in the United States. Although the author states in conclusion that Islamic feminism seems to her to be alive and well in the countries she visited, gender equality is still a long way off. Highly recommended for all libraries and essential for women's studies collections.?Ali Houissa, Cornell Univ., Ithaca, N.Y.
Copyright 1997 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.
See all Editorial Reviews
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