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Women Living Under Muslim Laws
Part of a series which seeks to systematically list and document information on the worldwide rise of political movements known as ‘religious fundamentalist’ and their consequences for women, it also lists initiatives and writings which counter such movements. The term communalism is widely used across South Asia to describe the systematic misuse of religion for political purposes.
Women Living Under Muslim Laws
The papers relate to a variety of contexts and global issues: Afghanistan, Algeria, Austria, Bangladesh, Egypt, Gambia, India, Iran, Malaysia, Nigeria, Palestine, Rwanda, South Africa, USA, Yugoslavia, Lesbian Gay Bisexual and Transgender identities, multiculturalism, the Internet, as well as fundamentalisms in Catholic, Hindu and Jewish contexts.
Fundamentalist movements are political movements with religious, ethnic, and/or nationalist imperatives. They construct a single version of a collective identity as the only true, authentic and valid one, and use it to impose their power and authority. They usually claim to be the representatives of authentic tradition, and they speak against the corrupting influence of modernity and ‘the West’. However, fundamentalists are far from pre-modern. To promote their project, they use all modern technological means available, from the media to weaponry. Furthermore, the vision they conjure up is a constructed and selective vision, rather than a revival of something in the past. Since 2000 the popular appeal of fundamentalisms has been growing across the world and different communities.
Feminists have particular concerns when it comes to fundamentalist movements. Although many women take part in fundamentalist movements, overall fundamentalist politics tend to constitute a threat to women’s freedom and autonomy and often their lives. Gender relations in general, and women in particular, are often used to symbolize the collectivity, its ‘culture and tradition’, its boundaries and its future reproduction.
Women against Fundamentalism, Journal Number 1
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women against Fundamentalism, Journal Number 2
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women against Fundamentalism, Journal Number 3
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women against Fundamentalism, Journal Number 5
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women against Fundamentalism, Journal Number 6
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women against Fundamentalism, Journal Number 7
Beijing Conference – Reproductive Rights
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Journal Number 8
Women Against Fundamentalism (WAF) was formed in 1989, partly in response to the controversy surrounding Salman Rushdie’s The Satanic Verses, but also with the aim of challenging fundamentalism (across all religions) as a modern political movement that uses religion to consolidate authoritarian and repressive forms of power.
WAF’s members were drawn from a wide range of ethnic and religious backgrounds, and from across the world.
Women’s Refugee Commission – Our Motherland, Our Country
29 countries deny women the right to transfer their nationality to their children.This report details the effects of this gender discrimination in two countries where the practice persists (Jordan and Kuwait) and describes the benefits where the law has changed to allow children to gain their mother’s nationality (Morocco and Egypt)
