To Work for Change: Normativity, Feminism, and Islam

Ислам И Эпистемологическая Гендерная Политика

“…Хотя это также верно для изучения ислама и гендера, имеют значение также другие факторы: исследования ислама и гендера все чаще проводятся женщинами, которые являются мусульманками или имеют мусульманское происхождение. Это способствует одновременному смягчению и воспроизведению способов маргинализации, связанных с женскими и гендерными исследованиями [2] . С одной стороны, постколониальная призма, принятая в ранних исследованиях ислама и гендера, определила значимость этой недавно появившейся области для деконструкции ориенталистских стереотипов о мусульманских женщинах.…”

Muslim Ethics and the Ethnographic Imagination

“…This attention has not simply been an invitation to reflexive self‐critique of the implicit norms of the secular academy. Going beyond this, Juliane Hammer (2016b) argues for the centrality of normative projects of societal change to engaged scholarship in religious studies, in a way that has long been taken for granted in other fields. Hammer writes that “the position of the objective scholar as free of positionality and/or religious commitment has been thoroughly debunked as a patriarchal as well as white normative construction that restricts access to the secular academy, and polices blurry boundaries between insiders and outsiders while claiming for its production of knowledge to be free from political considerations or real‐world implications” (2016b, 99).…”

“…Going beyond this, Juliane Hammer (2016b) argues for the centrality of normative projects of societal change to engaged scholarship in religious studies, in a way that has long been taken for granted in other fields. Hammer writes that “the position of the objective scholar as free of positionality and/or religious commitment has been thoroughly debunked as a patriarchal as well as white normative construction that restricts access to the secular academy, and polices blurry boundaries between insiders and outsiders while claiming for its production of knowledge to be free from political considerations or real‐world implications” (2016b, 99). As a consequence, Hammer argues, we must recognize that all scholarship has normative implications, and should have normative implications—our task as scholars is to refine and be transparent about those aspects of our arguments.…”

Islam and the Epistemic Politics of Gender

“…This has simultaneously mitigated and reproduced the modes of marginality associated with Women and Gender Studies. 2 On the one hand, the postcolonial lens adopted in early Islam and Gender scholarship established the salience of this newly emerging field for deconstructing orientalist stereotypes of Muslim women. Leila Ahmed's Women and Gender in Islam: Historical Roots of a Modern Debate (1993), Deniz Kendioyti's Gendering the Middle East (1996), and Lila Abu-Lughod's Remaking Women (1998) take full cognizance of Edward Said's Orientalism (1978) in their critical investigation of essentializations of Islam which turn on gender.…”