The article examines the economic vision of the Tunisian Islamist party Ennahda focusing on its supposed transformation from a party with socialist rhetoric to one embracing fully the tenets of neo-liberalism. The article argues that such a transformation has been quite easy to achieve because the party and its leaders were always more pragmatic than ideological when it comes to economic policy-making. In fact, the party is more at ease with neo-liberal economics because of the electoral constituency it serves and because of its internal structure and ways of operating, which reward those members who display the virtues that the neo-liberal economy also values.
The newly widespread and highly popular presence of Islamic TV-preaching on Arab satellite channels has accompanied the re-composition of religious practice in the Arab and Muslim world, becoming the primary means of religious transmission. The authors define and illustrate the re-composition in terms of personal ethics and identity affirmation, which are implied by this new mode of marketing strategy in a Tunisian society already shaped by the global market economy and its consumer ethos. On the basis of an empirical study consisting of participant observation and interviews with 48 veiled Tunisian women, the authors propose two religious ideal-types, corresponding to two different interpretations of mega-star TV-preacher Amr Khaled’s preachings and two different types of religiosity, which are the express of different ways of legitimizing the wearing of the Muslim veil.
This article reports on some of the findings of a large research project conducted by the United Nations International Research and Training Institute for the Advancement of Women and The Centre of Arab Women for Training and Research entitled Strengthening women's leadership and participation
in politics and decision-making processes in Algeria, Morocco and Tunisia. The aim is to further our understanding of the relationship between the media and women in the political field in Algeria, Morocco and Tunisia. The findings discuss the way media in the above countries propagate certain
images of women who participate in the political field, and how these women react to such images, particularly the images of female politicians. The article concludes with some reflection on the way female politicians can harness the new media technologies to break through social barriers
and to gain visibility.
How Ennahda’s activists have been seeing the world for several decades? Through the mean of interviews and fieldwork conducted for several years amongst Ennahda’s supporters, sympathizers and activists, this chapter highlights how world politics is perceived and framed. According to which rationale, some of them have been led to see it in terms of enmity when others now identify with a more moderate stance?
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