Muslim Women And The Challenge Of Islamic Extremism

Muslim women living in America continue to be marginalized and misunderstood since the 9/11 terrorist attacks, yet their contributions are changing the face of Islam as it is seen both within Muslim communities in the West and by non-Muslims.

There are numerous conflicts ensuing in the Middle East, but not all are being fought with rockets and rifles. While the Internet has proven invaluable to those who wish to uphold a patriarchal society and spread the message of Islamic fundamentalism, Muslim women have used the Web to build a transnational community intent on growing women’s rights in the Middle East. There is a large disparity between a Muslim woman's role according to the Qur'an and her role as some corners of Muslim society have interpreted it. In Velvet Jihad Faegheh Shirazi reveals the creative strategies Muslim women have adopted to quietly fight against those who would limit their growing rights. Shirazi examines issues that are important to all women, from routine matters such as daily hygiene and clothing to controversial subjects like abortion, birth control, and virginity. As a woman with linguistic expertise and extensive life experience in both Western and Middle Eastern cultures, she is uniquely positioned as an objective observer and reporter of changes and challenges facing Muslim women globally.

Drawing on interviews and examples from across the globe, this book tackles the shifting narratives surrounding Muslim women Once regarded as passive victims waiting to be rescued, Muslim women are now widely regarded as arbiters of "terror" and a potential threat to be kept under control. Drawing on interviews and examples from around the world including Afghanistan, Pakistan, Europe, and North America, Shakira Hussein shows how this shift in attitude has taken place and how it impacts feminism, multiculturalism, race, and religion on a global scale. She argues that alongside the fear of Islamic terrorism is a growing fear of Islam as a cultural hazard that is undermining Western society from within. Muslim women, the transmitters of cultural practices, are frequently seen to play a key role in this. Hussein's work makes for a compelling read, offering a unique perspective on what it means to be a Muslim woman post-9/11.

On 15th February 2003, two million people marched in the streets of London to call on the British government not to go to war with Iraq. Though Britain did enter war, the movement did not rest in defeat. This book tells the story of what happened behind the scenes of this extraordinary mass movement, looking specifically at the political relationship between Muslim and leftist activists. Crisis narratives about Muslims assume that they are only engaged with sectarian communalist forms of identity politics or that their supposed religious and social conservatism is incompatible with progressive values. Through telling this story, Massoumi looks closely at the role of identity politics within social movements, considering what this means in practice and whether we can meaningfully speak of identity politics. Arguing that identity politics can only be understood within the context of a wider social and political structure, this book analyses the conditions through which Muslim and leftist engagement emerges within this movement, and highlights the decisive leadership of Muslim women.

As Muslim women continue to be a focus of media-led debate, Naaz Rashid uses original scholarship and empirical research to examine how Muslim women are represented in policy discourse and how the trope of the Muslim woman is situated within national debates about Britishness, the death of multiculturalism and global concerns over international terrorism. Analysing the relevance of class, citizenship status, and regional differences, Veiled threats is a valuable addition to the burgeoning literature on Muslims in the UK post 9/11. It will be of interest to academics and students in public and social policy, race equality, gender, and faith-based policy.

“Thoughtful, highly relevant, and frequently brilliant essays on the contemporary ideas, organization, activities, and agency of Muslim women” (Nikki Keddie, author of Women in the Middle East: Past and Present). The world has drastically changed in recent years due to armed conflict, economic issues, and cultural revolutions both positive and negative. Nowhere have those changes been felt more than in the Middle East and Muslim worlds. And no one within those worlds has been more affected than women, who face new and vital questions. Has Arab Spring made life better for Muslim women? Has new media empowered feminists or is it simply a tool of the opposition? Will the newfound freedoms of Middle Eastern women grow or be taken away by yet more oppressive regimes? This “provocative volume” has been updated with a new introduction and two new essays, offering insider views on how Muslim women are navigating technology, social media, public space, the tension between secularism and fundamentalism, and the benefits and responsibilities of citizenship (Nikki Keddie, Professor Emerita of Middle Eastern and Iranian History, UCLA).

Radicalization, and the terrorism that is frequently linked to it, have been subject to much study and governmental intervention. Nevertheless, the processes that lead to radicalization remain thinly conceptualized although governments and their agencies worldwide have invested heavily in counter and de-radicalization programs. There are at least 34 anti-radicalization programs worldwide, most of which were initiated post-2001, with a focus on Muslims and Muslim communities. These policies and programs have led to interventions in the daily lives of thousands, often in ways that push the boundaries of human rights law and norms. However, the effectiveness of these programs is unclear. This book compares anti-radicalization programs that target Islamic extremism in the UK, Saudi Arabia, Indonesia, the Netherlands and Pakistan. It looks particularly at the ways in which the program tactics differ depending on the gender of the target, arguing that the gendered way in which anti-radicalization is pursued helps to reveal its limitations. These programs fail to take into account how masculinity and femininity inform the radicalization process. Moreover, the programs tend to link men's radicalization to excessive, but flawed, masculinity, and women's radicalization to passivity, which consequentially limits understandings of the various modes of belief, belonging, and behavior of those they are trying to engage. Solutions for male de-radicalization hinge on particular ideals of masculinity that few men can obtain, while the de-radicalization of women is seen as a rescue mission. Although the rhetoric of battling terrorism is often couched in a narrative of "women's rights" and "liberal values", the book demonstrates that the consequences of the programs often run counter to such ideals. The book's findings are applicable not just to de-radicalization programs, but also to broader counter-radicalization agendas that address resilience and community engagement. The book also highlights the way in which anti-radicalization measures hew to or differ from older programs addressing right-wing extremism, anti-cult measures, and sectarianism. Ultimately, Gender, Religion, Extremism proposes an alternative way of implementing anti-radicalization efforts that are rooted in a feminist peace--one that is transformative, inclusive, and sustainable.