By Minoo Moallem
Minoo Moallem demanding situations the mainstream stereotypical illustration of Islam and Muslims as backward, fanatical, and premodern by way of exhibiting how Islamic nationalism and fundamentalism are by-products of modernity. Writing with a deep own and scholarly obstacle for fresh Iranian historical past, Moallem refers back to the gendered notions of brother and sister as keys to knowing the discovery of the Islamic ummat as a latest fraternal group. utilizing magazines, novels, and flicks, she bargains a feminist transnational research of up to date Iranian tradition that questions dominant binaries of recent and standard, West and East, secular and non secular, and civilized and barbaric. among Warrior Brother and Veiled Sister responds to a few very important questions raised in reference to 11th of September. the writer considers how veiling intersects with different id markers in geographical region construction and sleek formations of gendered citizenship. She exhibits how Islamic nationalism and fundamentalism are fed through a hybrid combination of pictures and myths of either pre-Islamic and Islamic Iran, in addition to globally circulated patriarchal ideologies.
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Extra info for Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran
In other words, along with a number of other feminist scholars, I contend that gender is related to the ways in which power is distributed, mediated, and produced within modern culture, and as a result, we cannot separate religion from these processes or from what one might call the politics of religion. It is impossible to understand Islam and gender without locating them in the context of old and new INTRODUCTION / 25 forms of globalization, colonialism, postcolonial formations (including modernization and Westernization discourses and practices), nationstate formation, nationalism, and citizenship.
I argue that through popular and religious cultural tropes, narratives, and signiWers, this revolutionary subject drew attention away from the self as different, ancient, or oppositional to make the Islamic ummat a mythical yet historical community of brothers and sisters. By recourse to an antimodern staging of death as a public matter in the day-to-day theater of the revolution, and through the staging of local rituals such as Muharam32 and Karbala-ye Husseini,33 a revolutionary self was fashioned that was situated anterior to the events of the revolution.
When she discusses women, her claim that a culturally distinguished, European lifestyle is by deWnition superior to all other lifestyles is inXuenced by her racial and class positions as well as by the dominant discourses of race and culture in Europe. Bell’s depiction of Iranian women is determined by her identiWcation with the bias of the bourgeoisie, which denigrates peasant life as “capricious” because peasants do not have a decisive social purpose in the bourgeois view of life. While Iran has its own long history of urbanism and class structure, Bell’s depiction of the Iranian peasant woman’s lifestyle as radically distinguished from her own or from that of the urban, bourgeois European woman demonstrates her ideological complicity 40 / FIELDS OF VISIBILITY with Eurocentric portrayals of an urban Europe that stands in opposition to a rural Iran.
Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran by Minoo Moallem