Religious Fundamentalisms And The Human Rights Of Women

Dialogue on the conflict between religious fundamentalism and women's rights is often stymied by an 'all or nothing' approach: fundamentalists claim of absolute religious freedom, while some feminists dismiss religion entirely as being so imbued with patriarchy as to be eternally opposed to women's rights. This ignores, though, the experiences of religious women who suffer under fundamentalism and fight to resist it, perceiving themselves to be at once religious and feminist. In Religious Fundamentalisms and the Human Rights of Women , Howland provides a forum for these different scholars, both religious and nonreligious, to meet and seek common ground in their fight against fundamentalism. Through an examination of international human rights, national law, grass roots activism, and theology, this volume explores the acute problems that contemporary fundamentalist movements pose for women's equality and liberty rights.

When, why and how can religion and culture be both sources, and places of expression for fundamentalisms, particularly in relation to politics? Those are the central questions asked throughout this book alongside a discussion on the result when religion, strenthened by culture, is used as a political tool to access moral and social power. Cultural and religious messages often form the basis of decisions, laws and programs made in politics, and have a direct effect on society in general, and on women and gender relations in particular. The various forms taken by fundamentalisms in some African countries and the contexts under which they have emerged, the ways in which they (re)shape identities and relationships between men and women are also analysed in this book. These fundamentalisms are frequently sources of concern in social debates, in feminist and feminine organizations as well as in academia and politics. The manipulation of cultures and religions are becoming progressively political, and consequently can cause social discrimination, or even physical, moral, and symbolic violence. À partir de quels moments, pour quelles raisons et de quelles manières, la religion et la culture, lorsqu’elles se lient au politique, peuvent-elles être à la fois sources et lieux d’expression des fondamentalismes ? Ce sont les questions centrales qui traversent ce livre. Ce qui est considéré ici, c’est « la religion » lorsqu’elle est idéologie qui fonde la culture et devient outil d’accès au pouvoir moral, au pouvoir social et surtout au pouvoir politique. Les messages culturels et religieux et leurs interprétations sous-tendent souvent les décisions, les lois et les programmes prises par le politique. Ils ont des effets directs sur la société, en général, et sur les femmes et les rapports de genre, en particulier. Les contributions à cet ouvrage analysent les diverses formes du fondamentalisme dans quelques pays africains, leurs contextes d’émergence et la manière dont elles (re)façonnent les identités et les rapports hommes/femmes. Ces fondamentalismes constituent des sources de préoccupations persistantes dans les débats de société, aussi bien des organisations féministes et féminines que des mondes académiques et politiques. Les manipulations des cultures et des religions se font de plus en plus politiques et finissent par occasionner des discriminations sociales, voire des violences physiques, morales et symboliques assurément insoutenables.

Women Against Fundamentalism (WAF) was formed in 1989 to challenge the rise of fundamentalism in all religions. This book maps the development of the organisation over the past 25 years, through the life stories and political reflections of some of its members, focusing on the ways in which lived contradictions have been reflected in their politics. They explore the ways in which anti-fundamentalism relates to broader feminist, anti-racist and other emancipatory political ideologies and movements.

Fundamentalism, as the word implies, is about getting back to basics, and for Americans this has meant getting back to God's word as proclaimed in the Bible. Yet the issues that American fundamentalists have most hotly contested--abortion and the Equal Rights Amendment--have little to do with scripture per se. Why are these so central? Perhaps it is because the real fundamentals of fundamentalism are social, not textual. Fundamentalism often seems to be about "family values" and restoring women to their "proper place"--not just in America, but wherever the corrosive effects of secular modernity are felt.The purpose of this book is to examine the connection between fundamentalism and gender. In their introduction, John Hawley and Wayne Proudfoot plot the intellectual terrain. Then four specialists--Randall Balmer, Peter Awn, John Hawley, and Helen Hardacre--present case studies from Islam, Hinduism, the New Religions of Japan, and American Christianity. In response, Jay Harris and Karen McCarthy Brown come forth with diametrically opposite conclusions. Harris, working from a Jewish perspective, argues that fundamentalism makes no sense as a comparative category, especially in relation to gender. Brown on the contrary turns to depth psychology to show why fundamentalism is necessarily tied to a conservative ideology of gender.Here readers interested in women's issues, comparative religion, and global fundamentalism are given fresh perspectives on one of the most pressing debates of our time.

Long before the Bush administration had heard of the Taliban and their scorched earth policy toward women, feminists were alert to the threat to women's freedom posed by religious fundamentalism, in Afghanistan and throughout the world. Nothing Sacred is a unique collection of feminist writings from America, Europe, the Middle East, and Asia on religious fundamentalism and women's oppression—before and after September 11. Is secularism a necessary condition for women's liberation? How has religious fundamentalism contributed to discrimination—and violence—against women, both in Muslim countries and the West? Contributors reflect on the rise and fall of the Taliban and the contentious debate among feminists about the U.S.-led war on terrorism. Nothing Sacred also confronts and challenges the simplistic "clash-of-civilizations" thesis advanced by Samuel Huntington and his disciples, developing a more nuanced and compelling analysis of the culture war that continues to pit religious conservatives against advocates of women's empowerment and human rights not only in Afghanistan but everywhere. The volume includes a variety of perspectives and views, and ultimately advances a new, internationalist feminism. Contributors include Arundhati Roy, Barbara Ehrenreich, Karen Armstrong, Gloria Steinem, Eve Ensler, Susan Sontag, Ellen Willis, and Laura Flanders.

This collection of essays by internationally renowned women scholars both contests the notion of fundamentalism and attempts to find places where it might convege with women's roles in the various world's religions. The essayists explore fundamentalism as a system or method of limiting women's religious roles and examine the ways that women embrace certain aspects of fundamentalism. The essays cover Hinduism, Buddhism, Confuciansim, Islam, Judaism, and Christianity. The contributors investigate the ways that women "fight back" against fundamentalist conceptions of family, gender roles, doctrinal practices, ritual practices, and God or theistic constructs. The writers reassert and preserve their identities by challenging the static categories of fundamentalism. The essays contain deep and powerful explorations of the intersections of culture, religion, and feminism.

Under the auspices of top international commentators, The Freedom to do God's Will considers the global impact of fundamentalism on religious traditions including Hinduism, Buddhism, Mormonism, Christianity, Judaism and Islam. With special reference to human rights issues, women's rights and the influence of social factors, it brings a new dimension to a field of study often dominated by purely religious or political perspectives, whilst challenging received ideas about the violence and conservatism of fundamentalist movements. Illustrated with original case studies, the ten investigative essays from a multicultural panel of experts, each with specific local and academic knowledge of the faiths and issues they discuss, offer an intimate and highly specific portrait of why and how fundamentalism occurs.

A highly controversial intervention into the debate on postmodernism and feminism, this book looks at what happens when these modes of analysis are jointly employed to illuminate the sexual politics of Islam. As a religion, Islam has been demonized for its gender practices like no other. This book analyzes that Orientalism, with particular reference to representations of Muslim women and describes the real sexual politics of Islam. The author goes on to describe the rise of Islamic fundamentalism and the West's response to it. She argues that regardless of the sophisticated argument of postmodernists and their suspicion of power, as an intellectual and political movement postmodernism has put itself in the service of power and the status quo. Moghissi brilliantly demonstrates how this trend has given rise to a neo-conservative feminism. A major feminist critique of Islamic fundamentalism, this book asks some hard questions of those who, in denouncing the racism of Western feminism, have taken up an uncritical embrace of the Islamic identity of Muslim women. It is urgent reading for all those concerned about human rights, as well as for students and academics of women's studies, political science, social theory and religious studies.