Sexuality in Muslim Contexts: Restrictions and Resistance by Anissa Hélie, Homa Hoodfar

By Anissa Hélie, Homa Hoodfar

The booklet explores women's resistance opposed to the policing of sexuality in Muslim societies. Many Muslim majority international locations nonetheless use spiritual discourse to implement stigmatization and repression of these who don't agree to sexual norms. during this context, Islam is frequently stigmatized in Western discourse for being intrinsically restrictive with admire to women's rights and sexuality.This insightful assortment exhibits that conservative Muslim discourse doesn't unavoidably fit practices and that women's empowerment is facilitated the place indigenous and culturally applicable thoughts are constructed. utilizing case stories from Pakistan, Iran, Indonesia, China, Bangladesh, Israel, and India, it argues that Muslim non secular traditions don't unavoidably result in conservative agendas yet can advertise emancipatory standpoints.

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Extra info for Sexuality in Muslim Contexts: Restrictions and Resistance

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Khalwat vigilantism’ is also increasing – khalwat26 meaning close proximity between a man and a woman who are not close relatives (Newman 2009). g. g. g. in Aceh; see also Newman 2009; WEMC–Solidaritas Perempuan 2009; Mir-Hosseini and Hamzić politicization of bodies in Indonesia 37 2010). The Aceh municipal religious police subject girls and women detained for khalwat to virginity tests. Even though both sexes get detained for khalwat, to quote a women’s rights activist, ‘women are the ones who are stigmatized.

The view that a woman who does not cover her aurat is ‘deliberately tempting men’ – to quote a respondent of Brenner (1996) – and thereby causing social disorder has been preached in sermons, books, workshops, websites, and elsewhere for some time. Women who believe this may feel guilty for not having covered up. So, after they decide to cover up, they may feel at peace for having done their bit to save the world, as it were. As a respondent commented to me, women who adopt the wearing of headscarves often try to persuade other female relatives to do so, not only because they think it is the right thing to do, but also because they feel better after covering up.

So, after they decide to cover up, they may feel at peace for having done their bit to save the world, as it were. As a respondent commented to me, women who adopt the wearing of headscarves often try to persuade other female relatives to do so, not only because they think it is the right thing to do, but also because they feel better after covering up. However, even when women voluntarily cover themselves, this may be deemed inadequate. For example, in Yogyakarta the headscarf has become a fashion statement for some, with headscarves made of ‘expensive gauzy, silk, and chiffon fabrics with colourful, eye-catching patterns and embroidered lace or bead trim’, and ‘tied behind the head in glamorous movie-star fashion’ (Smith-Hefner 2007: 413).

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