This is a guest post by Zainab Salbi, President, Women for Women International. It is part of the Faith, Gender, and Development research of the Religion and Global Development Program at the Berkley Center.
The emergence of religious fundamentalist movements in many parts of the world is the result of a variety of historical and socio-political processes. By examining women’s attraction to the Islamic revivalist movement in the Middle East general themes emerge which are applicable in other countries albeit within their own unique religious and cultural contexts. Contrary to popular beliefs of Muslim women as complacent and docile, in supporting Islamic fundamentalist movements women in the Middle East operate as active agents seeking to advance their own interests through the revival of religious traditions.
The emergence of religious fundamentalist movements in many parts of the world is the result of a variety of historical and socio-political processes. By examining women’s attraction to the Islamic revivalist movement in the Middle East general themes emerge which are applicable in other countries albeit within their own unique religious and cultural contexts. Contrary to popular beliefs of Muslim women as complacent and docile, in supporting Islamic fundamentalist movements women in the Middle East operate as active agents seeking to advance their own interests through the revival of religious traditions.
The confinement of religion to the private sphere in
many states around the world is a common theme
shared by different religions in different contexts.
Despite the fact that women and men are viewed as
equal citizens in the public sphere, this sphere is viewed
as masculine in the manner in which it is reflected in
socio-political and economic realities. Religion’s position
in the private sphere gives it unique significance
to women. When many countries adopted a modernizing
agenda after colonialism, women found that such
agendas utilized the same patriarchal movements they
were supposed to fight and were only related to the
public sphere, leaving the private sphere untouched.
Finding themselves constrained between the limitations of the public sphere controlled by the state and the private sphere controlled by religion, women find themselves having to enhance their position through “patriarchal bargains.” Through this process women seek to increase their security by engaging in bargaining that may lead them to sacrifice certain rights. Women in the Middle East may view bargaining with the religious movement as a more viable option than with the state. Religion provides promises for a comprehensive protection or improvement for women’s position in society.
Religion offers motherhood a safe and stable position in Islamic society. Motherhood provides a positive and assertive identity among women and a sense of self-worth from which various forms of oppression can be challenged. Through challenging oppression new strengths and capacities may be developed. Additionally, in times of instability, poverty, and economic insecurity women may find a return to traditional Islamic society with pre-defined gender roles as offering more options than provided by the state. The value of their role is not determined by their “production” but rather by their control over what is produced.
For example, the widespread adoption of the veil by female Islamists is seen as providing them with an empowering freedom of mobility. The veil has since become the symbol available to Muslim women to counter the unattainable demands imposed by modern and Western values through globalization. The view of the veil in the West was largely colored by Western feminist and colonial images of Muslim women as oppressed and immobile. That Muslim women should adapt that same discourse and transform its meaning to represent Muslim women’s autonomy should not be surprising.
The Islamic revival’s appeals to history and indigenous roots resonate with women who feel alienated and left behind by other imported political ideologies. In searching to advance their interests or to improve their condition within the family and the state, many Islamist women, like women who support different religious movements in various countries, are finding more promise of protection provided by tradition than provided by the modern state. However, for that religious protection to become a reality, religious law and tradition will have to be redefined and renegotiated to reflect modern family structures and needs. Otherwise, the religious promise of security and safety for women will remain a myth.
Finding themselves constrained between the limitations of the public sphere controlled by the state and the private sphere controlled by religion, women find themselves having to enhance their position through “patriarchal bargains.” Through this process women seek to increase their security by engaging in bargaining that may lead them to sacrifice certain rights. Women in the Middle East may view bargaining with the religious movement as a more viable option than with the state. Religion provides promises for a comprehensive protection or improvement for women’s position in society.
Religion offers motherhood a safe and stable position in Islamic society. Motherhood provides a positive and assertive identity among women and a sense of self-worth from which various forms of oppression can be challenged. Through challenging oppression new strengths and capacities may be developed. Additionally, in times of instability, poverty, and economic insecurity women may find a return to traditional Islamic society with pre-defined gender roles as offering more options than provided by the state. The value of their role is not determined by their “production” but rather by their control over what is produced.
For example, the widespread adoption of the veil by female Islamists is seen as providing them with an empowering freedom of mobility. The veil has since become the symbol available to Muslim women to counter the unattainable demands imposed by modern and Western values through globalization. The view of the veil in the West was largely colored by Western feminist and colonial images of Muslim women as oppressed and immobile. That Muslim women should adapt that same discourse and transform its meaning to represent Muslim women’s autonomy should not be surprising.
The Islamic revival’s appeals to history and indigenous roots resonate with women who feel alienated and left behind by other imported political ideologies. In searching to advance their interests or to improve their condition within the family and the state, many Islamist women, like women who support different religious movements in various countries, are finding more promise of protection provided by tradition than provided by the modern state. However, for that religious protection to become a reality, religious law and tradition will have to be redefined and renegotiated to reflect modern family structures and needs. Otherwise, the religious promise of security and safety for women will remain a myth.
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