“That was an army of Black men
standing in front of me...They loved the message and they loved the
Messenger,” Minister Louis Farrakhan on the
Million Man March (Arizona Republic, 1996:
movement or agenda that defines manhood in the narrowest terms and seeks to make
women lesser partners...can be considered a positive step,” Angela Davis on the Million Man
March (Pooley, E
“To The Beat of His Drum” Time, Vol 143, No.
On November 25, 2002 WLP brought together an international group of women leaders to discuss the constraints and opportunities Muslim women face in expanding their political participation and leadership opportunities.
The ‘Honour Crimes’ Project is jointly co-ordinated by CIMEL (Centre of Islamic and Middle Eastern Laws) at the School of Oriental and African Studies, London University and INTERIGHTS (International Centre for the Legal Protection of Human Rights).
There are few women interpreters in
the history of Islam because women are seen to be the subject of the Islamic
shari’a and not its legislators. Yet even the few interpreters who have appeared
during the long history of Islam have been kept at the periphery, their views
never allowed to influence Islamic legislation. Moreover, even men interpreters
who were open-minded about women were marginalized and, in some cases, found
their authority questioned.
Once upon a time there was a people
called North which was white and rich, and a people named South which was
non-white and poor. The people North exploited, attacked and killed the people
South according to their needs.
Editors note:The work of Prof. Nasr
Abu-Zeid has been subject of concerted attack by fundamentalist groups in Egypt.
He is currently in exile following charges of apostasy brought against him and
the ruling of the Apex court in Egypt ordering his divorce from his wife Dr.
The following extracts from the book "Women in the
Discourse of Crisis" by Prof. Nasr Abu-Zeid have been translated from Arabic by
The discourse over women in
the Arab world is generally discriminatory.
Given the rising tide of
Islamisation in Muslim countries and its call for wider recognition of Shari'a
as the primary legal basis of Muslim nations, concerns about Shari'a's conflict
with human rights standards must be addressed.
I have been asking questions such
as “What is the Islamic view of women?” and “What does it mean to be a Muslim
woman?” for a long time. I was born female to a Muslim family living in Lahore,
a Muslim city in a Muslim country, Pakistan. Not until 1974, however, did I
begin my serious study of women’s issues in Islam and — I am still shocked to
reflect — this happened almost by accident.
I was, at that time,
faculty adviser to the Muslim Students’ Association chapter at Oklahoma State
University in Stillwater.