Internationally, it has
become quite fashionable to speak of living in a global village. The expression
is usually intended to positively express the linkages now established
throughout the world, the similarities of issues confronting the different
people who inhabit it and our ability, therefore, to connect with one another.
There are few beliefs more entrenched in the
modern liberal imagination than that of the virtues of pluralism and a
multicultural society. The degree to which Sarajevo has assumed symbolic
significance expresses the measure of attachment to the principles of a
multicultural, multiethnic community. Just as in the thirties the struggle for
Barcelona during the Spanish Civil War became symbolic of the defence of
democracy against fascism, so the siege of Sarajevo has assumed a mythic status
as a struggle between pluralism and barbarism.
In recent years, some post-modern
feminists have warned us about the perils of generalizations in feminist theory
that transcend the boundaries of culture and region, while feminist critics of
postmodernism have argued conversely that abandoning cross-cultural and
comparative theoretical perspectives may lead to relativism and eventual
political paralysis.As I will argue in
this article, t
“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.
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.
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.
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.
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.
History reveals that sexual
oppression of women, in one form or another, exists in every society in the
world. Nevertheless, it has been achieved by different methods, economically,
intellectually, physically and psychologically. The control of women’s bodies,
or in other words physical mutilation, was raised with the rise of
With the rise of
patriarchy, many customs and traditions were developed. Of these customs and
traditions, many have disappeared or were gradually abandoned, while some