FATIMA MERNISSI THE VEIL AND THE MALE ELITE PDF

FATIMA MERNISSI THE VEIL AND THE MALE ELITE PDF

The Veil and the Male Elite: A Feminist Interpretation of Women’s Rights in Islam. Fatema Mernissi, Author, Fatima Mernissi, Author Addison Wesley Publishing. The Veil and the Male Elite. A Feminist Interpretation of Women’s Rights in Islam. by Fatima Mernissi. translated by Mary Jo Lakeland. Title, The veil and the male elite: a feminist interpretation of women’s rights in Islam / Fatima Mernissi ; translated by Mary Jo Lakeland. Author, Mernissi, Fatima .

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However, for me, the older I grew, the fainter the music became. Arab civilization being a civilization of the written word, the only point of view we have on this question is that of Abu Hurayra. As an Arab woman, particularly fascinated by the way people in the modern world manage and integrate their past, I am constalltly surprised when visiting Europe and the USA, who “sell” them- selves as super-modern societies, to find how Judeo-Christian their cultural atmosphere really is.

The Veil and the Male Elite: A Feminist Interpretation of Women’s Rights in Islam

It is our duty as good Muslims to refresh their memories. By invoking our ancestors at every turn we live the present as an interlude in which we are little involved.

All the monotheistic religions are shot through by the conflict between the divine and the feminine, but none more so than Islam, which has opted for the occultation of the feminine, at least symbolically, by trying to veil it, to hide it, to mask it. And “every celebration of a mystery,” Genet tells us, “is dangerous; being forbidden, the very fact that it takes place is cause for celebration.

The Veil and the Male Elite

There are no discussion topics on this book yet. Nevertheless, we will see that this “misogynistic” Hadith, although it is exemplary, is not a unique case. The problem for the Muslim states, after tlleir quasi-disappearance during the colonial period, was that they found themselves almost feminized – veiled, obliterated, nonexistent. May 27, Chris rated it it was amazing Recommends it for: AI-Bukhari was not elife with verifying what he recorded, but in order to show his veneration of the sacred text, he wrote an important study on the life of the transmitters of Hadith, Al-tarikh al-kabir The Great History.

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This makes me want to shed light on those obscure zones of resistance, those entrenched attitudes, in order to understand the symbolic – even explosive – significance of that act which elsewhere in the world is.

Under his rule xnd Muslims conquered Iran and Egypt. He had time to plan his succession.

This was not the case in the period of the mednissi, the time of ignorance according to Muslim terminology, the time when people did not have criteria for distinguishing the permitted from the forbidden, the licit from the illicit.

He had to struggle to make nad cult accepted in the only place worthy of it: Also, a famous incident mentions a man approaching Omar thd a Caliph in order to complain about his wife’s constant screaming at him, to find that the Caliph’s wife shouts at him with the same high voice. It is a series of scriptures, stories and historical findings about the prophet and his wives that are used to argue for female equality and against the hijab. Her chapter about the hiqab is game changing.

The Muhajirun had to engage in intense negotiations with the Ansar, who proposed the election of two leaders: No one could equal his ability in this matter. So he was a member of the small group of privileged persons from which were recruited the first caliphs.

Abu Bakra was one of the notables of that city and, like all of them, in a difficult position. However, it is true that the situations of Abu Musa and Abu Bakra are not comparable, except for their refusal to get involved. Merniswi arrow of time: The chief tribe that controlled the city, the Banu Tamim, and their allies were entrenched in the fort and tje bows and arrows against the attackers, causing casualties among Muhammad’s army.

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The veil and the male elite : a feminist interpretation of women’s rights in Islam

In Fatlma space one can pray anywhere – in the street, in a passageway, in a garde11, or on the battlefield. Assuredly there were some who used it as an argument for excluding women from decisiol1 making.

He had a very dubious reputation from the beginning, and al-Bukhari was aware of it, since he reports that “people said that Abu Hurayra recounts too many Hadith. Published Sil11ultane- ously in Canada. And, above all, how does the identity crisis present in all of us, men and women, as citizens of a culturally invaded area, become transformed by the authors obsessed with the past into a uniquely male problem?

Taha Husayn, in his study of pre-Islamic poetry, describes the popular dimension of this phenomenon: By sliding, sorrowfully, wounded, and infantilized, back toward our origins, toward an anesthetizing past whert; we were protected, where we had dominion over the rising and setting of the sun. It may escape them, but to an outsider Europe and the Fatims are particularly rich in religious influences, in myths, tales, and traditions. Our author can’t ignore her, so he says: Then, one day a man who had previously said his prayers with the Prophet among a group of Ansaris said: Just a moment while we sign you in to your Mernissu account.

In AD they had just chased fagima out of Mecca. It is not the oil that lies beneath your soil that makes you rich, but control of the speed of the marketing operations necessary for positioning it on the world market.