Between Warrior Brother and Veiled Sister: Islamic by Minoo Moallem

By Minoo Moallem

Minoo Moallem demanding situations the mainstream stereotypical illustration of Islam and Muslims as backward, fanatical, and premodern by means of exhibiting how Islamic nationalism and fundamentalism are by-products of modernity. Writing with a deep own and scholarly hindrance for fresh Iranian heritage, Moallem refers back to the gendered notions of brother and sister as keys to figuring out the discovery of the Islamic ummat as a latest fraternal group. utilizing magazines, novels, and movies, she deals a feminist transnational research of latest Iranian tradition that questions dominant binaries of contemporary and conventional, West and East, secular and spiritual, and civilized and barbaric. among Warrior Brother and Veiled Sister responds to a couple of very important questions raised in reference to Sept. 11. the writer considers how veiling intersects with different id markers in geographical region construction and glossy formations of gendered citizenship. She exhibits how Islamic nationalism and fundamentalism are fed by way of a hybrid mix of pictures and myths of either pre-Islamic and Islamic Iran, in addition to globally circulated patriarchal ideologies.

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Additional info for Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran

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It is primarily through claiming or disavowing colonial modernity that the discourse of race remains intact through its mutual constitution by Westerners and local elites. A systematic reliance on the discourse of civilization and barbarism can be seen in the use of a number of interchangeable paired tropes, such as modern versus traditional, developed versus underdeveloped, and progressive versus backward. The essentialization of Persian culture through the idea of “Persian character” provided space for the production of a national character.

Thus, what I call Islamic transnational fundamentalism is a coproduction of the conditions of consumer capitalism and new regimes of governmentality. I argue that in both political and cultural citizenship, the collective will of the Islamic ummat is challenged by the expression of fragmented willing subjects. The fragmentation of this collective will is expressed through various practices, from the discussion of the “woman question”—both in the discursive space opened up by colonial modernity and in the mundane spaces where women Wnd themselves negotiating day-to-day legal, economic, and political obstacles—to Wlmic commentaries on gender, class, and religious hierarchies.

The production of knowledge of the Middle East, and on the Middle East, is still governed by the political, cultural, and economic divisions of the particular nation-states. Appadurai argues eloquently that the geographical and geopolitical paradigms of area studies, in this case Middle Eastern studies, have afWxed permanent associations between space, territory, and cultural organization (2001a, 8). As Said says, areas are also the material constructions of particular forms of power relationships (1979).

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