By Doris H. Gray
Are ladies in North Africa and the center East ""feminist?"" Or is being a Muslim incompatible with feminism? Is there this type of factor as ""Islamic feminism?"" via interviews with Moroccan activists and jurists – either female and male – and by means of situating those interviews inside of their socio-political and financial contexts, Doris grey addresses those questions. by means of doing so, she makes an attempt to maneuver past the easy bifurcation of ""feminist"" and ""Islamist"" to examine the various aspects of inner gender discourse inside of one Muslim nation, making an allowance for a extra nuanced realizing of the dialogue on women's rights within the Muslim international as a rule. The prestige and the position of ladies is among the such a lot hotly debated issues through the heart East and North Africa, and this is often really noticeable via this dialogue of what it skill to interact with and advertise feminist inspiration and activities within the quarter.
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Extra resources for Beyond Feminism and Islamism: Gender and Equality in North Africa
Indicative of the real or perceived conflict between Western and Muslim mores are the fervent debates about women’s dress, in particular the headscarf and the full-face veil. In 2004, France banned in public schools the ‘wearing of ostentatious religious symbols’, which, for all intents and purposes, refers to the Muslim headscarf. Six years on, parliaments from liberal Netherlands to Belgium and Germany are back at debating Muslim women’s attire, only this time questioning the wearing in public of the full-face veil, be it the Afghan style burqa, or the piece of clothing that covers everything but the eyes, the niqab.
But things would evolve differently in North Africa. indd 26 11/4/2014 1:57:34 PM A ND GOD CREATED EVE . . 27 occupiers were not keen on granting the indigenous population such rights, and upon independence in 1956 post-colonial Moroccan authorities were preoccupied with tasks other than gender equality. It was not until about 60 years after Pèsle’s admonitions that the practices of repudiation and the guardian system were abolished as part of the Personal Status Code reform of 2004. For Pèsle, female slaves were also of concern.
Slavery was formally abolished in Morocco in 1926, but continued in some form for decades afterwards. Today, slavery itself is no longer an issue, yet another equally disturbing practice has replaced it, namely that of petites bonnes who do the work formerly provided by slaves. Petites bonnes refers to girls, some as young as eight years, who work as domestic servants in middle- and upper-middle-class families. Primarily daughters of large, poor, urban or rural families, often they are kept in appalling conditions, underpaid, overworked, and frequently sexually abused by their employers.
Beyond Feminism and Islamism: Gender and Equality in North Africa by Doris H. Gray