Category Archives: Gender and Sexuality

Karbala becomes Carbala

Gender and Sexuality, Iraq, Shi'a

by Abbas Sarhan, Niqash, November 28, 2013

Only a few years ago a woman driving on the streets of Karbala was an unusual sight, one that some considered indecent and odd. But this has changed a lot, with more women driving and more locals considering it acceptable. And despite the city’s conservative ways, local authorities are now sending their female staff to driver education courses.

Local woman Ruqaya is proud that she was one of the first females, if not the first, to drive a car in the conservative Iraqi city of Karbala. She’s a school teacher and she was taking taxis to work every day. “This was costing almost one quarter of my salary,” she explained to NIQASH. “So I decided to buy a car. It was an old Daewoo and I bought it for US$3,000. In 2009, I sold it and bought a sportier model, a Kia.”

That was in 2005. “It was strange to see a woman driving a car here,” she continues. “People often looked surprised or outraged when they saw it. And there were men who would make fun of female drivers and who made jokes about them.”

Once when her car broke down, Ruqaya had to leave it next to a petrol station and she was jeered at by those who saw her predicament as she left the car.

Karbala didn’t have any actual laws forbidding women from driving and, unlike in some Gulf States, there has never been a fatwa, or religious edict, issued that forbids women from driving. Continue reading Karbala becomes Carbala →

Early Marriage and Early Islam

Development, Ethics, Gender and Sexuality, India, Islamic Law, Muhammad


Dr. amina wadud

by amina wadud, feminismandreligion.com, Oct. 3, 2013

This week, in the state where I am living, Kerala, India:

“…nine prominent Muslim (sic) organizations have decided to approach the Supreme Court to exclude Muslim women from the law prescribing a minimum marital age. According to them, the present Prohibition of Child Marriage Act, 2006, which prescribes 18 as women’s legal age and 21 for men, violates Muslims’ fundamental right to practice their religion.”

Let me try to step back and formulate this in plain English.

India is a secular democratic nation-state, with a population of over 1 billion, a poverty rate at best estimated at 22%. It ranks as the 55th worst country with regard to its maternal mortality rate with estimates as high as 450 per 100,000, and has an infant mortality rate of 44-55 per 1000. All the above factors have a direct corollary to child marriage: poverty, maternal mortality (think babies having babies), and thus, infant mortality is directly related to the national age of marriage.

Thus, one way to eradicate poverty, save mothers, and save infants is to prevent child marriage. It is no wonder preventing child marriage is a leading strategy for development organizations, human rights organizations and even the World Bank. In 2006, India passed the Child Marriage Act which states, “This legislation is armed with enabling provisions to prohibit child marriages, protect and provide relief to victims and enhance punishment for those who abet, promote and solemnize such marriages” (pg 1).

Against the proven results: maternal mortality and infant mortality rates have declined since the inception of the Child Marriage Act, Muslim organizations in Kerala have decided to approach the Supreme Court to ask that Muslims be exempted as it “violates the fundamental right to practice their religion”!!!

While providing no evidence that child marriage is “fundamental” to our religion, the absence of which would “violate” our ability to practice—since there is no such evidence—let me at least attempt to objectively describe the process of history and culture as it might lead to such a misconception. Continue reading Early Marriage and Early Islam →

The Collapse of a Tradition

Contemporary Art, Ethics, Gender and Sexuality, Lebanon, Poetry


On Marriage by Khalil Gibran

The Collapse of a Tradition, from Sacred to Profane: The Abolishment of the Institution of Marriage

by George Nicolas El-Hage, Ph.D.

In the Middle East, in general, gender equality, love, sex, marriage, emotional relationships, and the proper place of women in society and in the workplace are still issues of debatable outcome and still draw mixed interpretations and polemic conclusions. Simple rights, whether a woman should be allowed to drive, to walk into a mall unescorted, to openly date and be free to choose a mate, and to climb the corporate ladder and lead a company, such topics can still fuel serious debates and bring down questionable consequences. Of course, there are cases, in many Arab countries, where the few have dared to challenge the tradition and break the norm. However, these are rare instances where a woman, or a group of women have been bold and “wild” to take such dangerous steps. Overwhelmingly, women still lag behind and remain treated as second class citizens.

I have spent the last six months in Lebanon and have witnessed firsthand the destruction of what is commonly held as the sacred “marriage institution.” Of course, there are couples who fall in love and fight for their togetherness and try to make it the old fashion way, by earning the right to a successful marriage and a happy family, but by and large, marriage has become a commodity, a sort of contract that should yield a lucrative mutual gain, a connection with benefits, at best, a necessary evil that in some cases is performed under social, parental or economic pressures. Even further, unfortunately, it has become a monetized, materialistic show of wealth intended to keep up appearances while in reality; it is rather void of romance and any traces of love burning in the heart of either partner. Continue reading The Collapse of a Tradition →

1001 Dreams

Contemporary Art, Gender and Sexuality, Morocco


Dream #1 by Yasmina Alaoui and Marco Guerra

Yasmina Alaoui is of French and Moroccan descent, born in New York in 1977. She studied Fine Arts at the Carousel du Louvre in Paris, and earned a BA in Sculpture from the College of William and Mary. She currently lives in New York city, and exhibits internationally.

The underlying themes behind all her works deal directly with her experiences of multicultural upbringing and aims to bridge extremes by embracing opposites: secular and holy, classical and contemporary, order and chaos, repulsion and attraction. She is known to create complex and intricate visual works using a wide variety of techniques, which she combines in an authenticate manner.

Yasmina has collaborated with photographer Marco Guerra on the Tales of Beauty and 1001 Dreams series, which have been and collected and exhibited internationally since 2003.

When I wore the hijab: Power and the headscarf

Egypt, Ethics, Gender and Sexuality, Orientalism


I put on my daughter’s abaya, took a picture of myself, and used it as my profile picture on Twitter and Facebook. (Photo supplied: Abdullah Hamidaddin)

by Abdullah Hamidaddin, Al-Arabiya, November 30, 2013

The ‘hijab’ is a very complicated piece of cloth. Since its inception a few millennia ago it had carried with it many meanings. It was an expression of male dominance, an act of religious piety, a manifestation of female oppression, a limitation to a female’s power of seduction, an icon of cultural pride, a slogan of resistance to colonialism imperialism and globalization, an indicator of a worthy wife, an evasion of feminine competition, a marker of otherness and a discouragement to harassers. Different meanings constructed in different epochs for different social and political reasons by different actors with different motivations.

If anything, this makes it quite difficult to speak of the ‘hijab’ rather one ought to speak of ‘hijabs’ each using a ‘cloth’ but each assigning to it so many meanings that renders it impossible to make any generalization no matter how mild it may be. And every generalization I make here has multiple exceptions. Yet despite all those many differences there seems to be one constant about the hijab: it is about women and for women; only women. Men do not put on a hijab. They may cover their heads even their faces, but that is another thing. The hijab is not the cloth that covers a head, or hair, or even the face. The hijab is something else altogether. Continue reading When I wore the hijab: Power and the headscarf →

Women and Peacebuilding in Yemen

"Arab Spring", Anthropology/Sociology, Development, Gender and Sexuality, Immigration Issues, Yemen

Women and Peacebuilding in Yemen: challenges and opportunities

by Najwa Adra, NOREF, 12 November 2013

This expert analysis explores hurdles facing and opportunities available to Yemeni women in light of UN Security Council Resolution 1325’s guidelines. Yemen is rich in social capital with norms that prioritise the protection of women, but internal and external stresses pose serious threats to women’s security.

Despite these hurdles, Yemeni women continue to participate in nation building. In 2011 women led the demonstrations that ousted the previous regime. At 27%, women’s representation and leadership in the current National Dialogue Conference is relatively inclusive. Their calls for 30% women’s participation in all levels of government have passed despite the opposition of religious extremists and the Yemeni Socialist Party. To provide the best guarantee of women’s security in Yemen, international agencies must, firstly, pressure UN member states to desist from escalating conflicts in Yemen, and secondly, prioritise development over geopolitical security concerns. Literate women with access to health care and marketable skills can use their participatory traditions to build a new Yemeni nation.

Downlad the pdf of this report here: http://www.peacebuilding.no/Regions/Middle-East-and-North-Africa/The-Gulf/Publications/Women-and-peacebuilding-in-Yemen-challenges-and-opportunities

Najwa Adra , PhD, is a cultural anthropologist with long-term research and consulting experience in Yemen. She has worked with FAO, UNICEF, USAID, the World Bank and DfID. In 2000-03 she piloted the highly successful Literacy through Poetry/Heritage, an adult literacy project in which learners’ own oral traditions formed the texts from which they learned to read and write. Her academic publications and development reports cover tribal identity and customary law, women in agriculture, social exclusion and adult literacy.

Sitt Marvel

Ethics, Gender and Sexuality, Humor and Satire, Islamophobia

Why can’t Spiderman convert to Islam?

by Leon Moosavi, Al Jazeera, Nov. 27, 2013

[Editor’s Note: There are a number of hyperlinks in the original Al Jazeera article which are not reproduced here by a tired editor.]

There’s a strong current of Islamophobia gushing through our era. In various places, Muslims are still perceived as causing problems with their alleged insistence on being different. From Canada, to the UK, to Burma, and beyond, there are intense debates today that construct Muslims as a troublesome “race” who need to be contained. So when I heard about a new superhero that is going to eradicate this globalised Islamophobia, I was excited.

Commentators have celebrated Marvel’s new Muslim superhero, Kamala Khan (aka Ms Marvel), as a refreshing example of a strong Muslim woman who will normalise Muslim identity. Some even went as far as saying that Khan is “a much needed counter to Islamophobia in show business” and that “Marvel’s work is a watershed moment in breaking down fear and ignorance.” I wish these commentators were right, but sadly, I think they are overlooking some finer points of Kamala’s character that may suggest she is part of the problem rather than the solution.

A Muslim shapeshifter

From the limited information we have about Kamala, we know that she is a 16-year-old “shapeshifter”, who comes from a conservative and restrictive family. She apparently struggles with an identity crisis between her Muslim and American identities. This loose characterisation does not sound like a refreshing portrayal of a Muslim character to me, but in fact, is consistent with typical outdated stereotypes of Muslims. In particular, the idea that Muslim women are trapped by family, tradition and Muslim men is an old orientalist trope that is still projected onto Muslim communities today. It is the same logic that has been used to justify the criminalisation of Muslim clothing and the invasion of Muslim countries.

Her ability to “shapeshift” brings to mind the common Islamophobic accusation that Muslims routinely practice taqqiya where they deliberately conceal their true beliefs for the sake of sinister plots.

In this respect, it may not be a coincidence that Kamala rhymes with Malala, as both of their stories may give the impression that Muslim women need saving from Muslim men. The question that has been asked about Malala, may fairly be asked about Kamala as well: Is she really an empowered Muslim woman or is she an appropriated tool whose narrative coalesces with the portrayal of Muslim men’s ruthless domination needing to be curbed? It will be interesting to see what role Kamala’s white male friend “Bruno” plays in respect to this. It would be tragic if he is the one who Kamala feels safe to confide in, or who helps liberate her, or who gains an intimate relationship with her, because all of these correspond with racist imaginings of how the hierarchical relationship between white men and brown women should be. Continue reading Sitt Marvel →

Tabsir Redux: When the Fat Lady Sings

Gender and Sexuality, Humor and Satire, Music and Dance, Orientalism

For those fortunate enough to own a MAC computer there is the digital blessing of ITunes. One of the stations listed under “Eclectic” is “The 1920’s Radio Network” which features jazz and vaudeville songs from the 20s through the 40s. Every once in awhile along comes one of those “Oriental” tunes, usually riding stereotypes into the desert on a sand-blasted camel of Araby. One I recently heard manages to offend both Egyptians and obese women (not to mention any serious poet). This is Egyptian Ella, not to be confused with Ella Fitzgerald, who did not debut until four years after this tune was written by Walter Doyle and popularized by Ted Weems and his orchestra.

Egyptian Ella

by Walter Doyle

Ella was a dancing girl who started getting fat
Every day saw three more pounds on Ella
Until one day she found she’d lost her job because of that
And to make it worse, she’d lost her fella
She took a trip to Egypt to forget
And she made such a hit that she’s there yet … Continue reading Tabsir Redux: When the Fat Lady Sings →