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.
Collects feminist writings from a range of international contributors on religious fundamentalism and women's oppression, citing the causes of violence against women in Muslim countries and in the west while considering its role in current and historical events. Original.
One of Choice Magazine's Outstanding Academic Books of 1998 Fundamentalist women are often depicted as dedicated to furthering the goals and ideas of fundamentalist men and thus of ancillary importance to the movement as a whole. Godly Women, Brenda Brasher's groundbreaking ethnographic study, reveals the paradox that fundamentalist women can be powerful people in a religious cosmos generally understood to be organized around their disempowerment. Brasher spent six months as an active participant in two Christian fundamentalist congregations to study firsthand the power of fundamentalist women. In addition to the narrow set of religious beliefs that constitute each congregation, she discovered that gender functions as a sacred partition which literally divides the congregation in two, establishing parallel religious worlds. The first of these worlds is led by men and encompasses overall congregational life; the second is a world composed of and led solely by women. Brasher explores how and why women become involved in this highly gendered religious world by examining women's ministries, Bible study groups, and conversion narratives. She discovers that women-only activities create and sustain a parallel symbolic world within and among congregations, which improves women's ability to direct the course of their lives and empowers them in their relationships with others. The women develop intimate social networks that act as a resource for those in distress and provide the basis for political coalition when women wish to alter the patterns of congregational life. Brasher's study sheds new light on the ideas and faith experiences of fundamentalist women, revealing that the religiosity they develop is not as disempowering as one might think. Brenda Brasher is an assistant professor of religion at Mount Union College.
During the past two decades, the surge of religious fundamentalism in the United States and in the Muslim world has resulted in many studies of the status of women and other family issues. This volume is a cross-cultural study of women's social status in Iran, Egypt, and in the U.S. during different stages of religious fundamentalism. In each of these countries, women have been active participants in fundamentalist movements, and this study shows that such participation enables women to reexamine their relationship to power in the family and in society and increase their group solidarity and feminist consciousness. The author combined quantitative, historical, and interview techniques in her analysis, gathering data by administering a questionnaire to middle-class women in the three countries. In Iran, she interviewed selected women leaders about future gender roles in the Islamic Republic. Students in women's studies, Middle Eastern culture, religion, history, sociology, and psychology, and political science will be interested in this publication.
As regards both academic historians and popular understandings since the rise of the Religious Right in the 1980s, analysis of American fundamentalism has neglected a large body of literature about gender roles and social conventions. Betty A. DeBerg's groundbreaking study fills that important gap, analyzing the roots and character of fundamentalism in light of rapid changes and severe disruptions in gender-role ideology and actual social behavior in America between 1880 and 1930. Unlike interpreters such as George Marsden -- who has seen the contemporary Religious Right's concerns over feminism, abortion, and the breakdown of the family as recent developments -- DeBerg convincingly argues that these concerns were central in the "first wave of American fundamentalism."--Back cover.
Between February 1979 to June 1981, after the Shah had been overthrown, and fundamentalist and non-fundamentalists were struggling for power in Iran, says Kazemzadeh (political science, Utah Valley State College), provides a unique situation in which to study the relationship between Islamic fundamentalism and gender inequality. He writes primarily for undergraduates studying the Middle East, women's studies, and third-world politics. Annotation copyrighted by Book News, Inc., Portland, OR
Women in Fundamentalism examines the striking similarities in three extreme fundamentalist religious communities in their views about and treatment of women. Whether Christian, Jewish or Muslim, the fundamentalist offshoots of these religions subject women to myriad restrictions in their daily lives. All three seek to maintain male control over women’s bodies, women’s activities, and the people with whom women associate. The three also share common ideologies about women's “true nature" and proper place. The specific cases covered in this text are (1) Mormon polygamists, specifically the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS), who live in Utah, Arizona, Texas, and isolated enclaves in Canada and Mexico; (2) the Satmar Hasidim of Williamsburg, Brooklyn; Kiryas Joel, a town in Rockland County, New York, and several settlements in Israel; and, (3) an extreme brand of Islam practiced by the Pashtun ethnic group of Afghanistan and neighboring areas of Pakistan. This book effectively bridges the disciplines of women’s studies, religion, and anthropology, making it a valuable resource for professors and students seeking new qualitative and quantitative material on women’s positions in various religious traditions.
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.
This text depicts the long-running battle within the fundamentalist movement over the roles of men and women both within the church and outside it. Drawing on interviews and written sources, the author surveys the interplay between fundamentalist theology and fundamentalist practice.
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.
