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1
Khader, Serene J. "Do Muslim Women Need Freedom? Traditionalist Feminisms and Transnational Politics." Politics & Gender 12, no. 04 (July 21, 2016): 727–53. http://dx.doi.org/10.1017/s1743923x16000441.
Повний текст джерелаАнотація:
The idea that Muslim women need to be liberated from religion and tradition has animated feminist support for imperialist projects. The idea that tradition itself is women's oppressor prevents Western feminists from perceiving cultural and religious destruction as potentially harmful. In this article, I make conceptual space for traditionalist feminisms by showing that feminism does not require any particular stance toward tradition as such. What should matter to feminists is whether the content of a given tradition is oppressive—not whether it belongs to a worldview that places a high value on traditional adherence. I show this by arguing that, contra some liberal feminists, opposition to sexist oppression does not entail value for what I call “Enlightenment freedom.” I draw on Islamic feminisms to demonstrate the possibility of opposition to sexist oppression grounded in worldviews that value traditional adherence, and even ones that hold certain traditional dictates to be beyond question.
2
Pollock, Griselda, Claudia Oliveira, and Fernanda Pequeno. "Há mais histórias a escrever e explorar do que permitem as narrativas oficiais e os cânones: entrevista com Griselda Pollock." Arte e Ensaios 30, no. 48 (January 10, 2025): 380–401. https://doi.org/10.60001/ae.n48.21.
Повний текст джерелаАнотація:
Realizada por e-mail entre maio e outubro de 2023, a entrevista versa sobre a trajetória intelectual da autora, abordando os conceitos-chave de seu pensamento e os desdobramentos recentes de sua pesquisa. Também são discutidos o campo da históriada arte, as contribuições das lutas e teorias feministas para crítica dos cânones, bem como metodologias disponíveis para enfrentamento do campo histórico e artístico-cultural, a partir de marcadores étnicos, religiosos, de gênero, raça, classe, sexualidade etc. Atuando no Reino Unido, Pollock é autora de mais de 20 livros que articulam história da arte e feminismos, sendo considerada a maior historiadora da arte feminista da atualidade. Palavras-chave: Mulheres artistas. Feminismos. Intervenções feministas. Histórias da arte. AbstractThe interview, via email between May and October 2023, focuses on the author’s intellectual trajectory, addressing the key concepts of her thinking and the recent developments in her research. The field of art history, contributions of feminist struggles and theories to criticizing canons are also discussed, as well as available methodologies confronting the historical and artistic-cultural field, based on ethnic, religious, gender, race, class, sexuality, etc. Working in the United Kingdom, Pollock is the author of more than 20 books that, linking art history and feminism, is considered to be today’s leading feminist art historian. Keywords: Women artists. Feminisms. Feminist interventions. Art histories.
3
Abdullah, Muhammad. "Minaret: Islam and Feminism at Crossroads = Minarete: Islam y feminismo en la encrucijada." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 154. http://dx.doi.org/10.20318/femeris.2017.3763.
Повний текст джерелаАнотація:
Abstract. Feminism is alleged to have marginalized and objectified non Western, ethnic, religious, cultural and geographical communities. Women from these marginalized segments are now indigenising the movement to make the cause pluralistic, feminisms—representation of women across the globe. Islamic feminism or/and Muslim feminism, not necessarily advocated by Muslims, is one of the feminist facets that enriches the concept of feminism by bringing to the fore Islam as a faith towards women liberation. This study engages with expression of femaleness, if not feminism, in Sudanese-Scottish fictionist Leila Aboulela’s work— ‘Minaret’. Aboulela’s heroine, Najwa, reinvents herself from liberalism towards Islam. She does not set out to defend Islam from a Western perspective that has come to characterise popular narratives about identity and the clash of cultures in Britain. Instead, she relates to an inside experience of connecting with Islamic network of customs and beliefs for spiritual appease. The key concern of the study is to examine the way this transformation takes place—stimulus and modalities. At times her version of bondage with Islam justifies and reinforces patriarchy rather than combating it. In that, she appears to be standing on the wrong side of notion of gender egalitarianism in Islam. Incongruously, Anwar, the male protagonist emerges as a profeminist portraying liberal feminist values. The denouement is that we need to tolerate diversity of feminist cause within Islamic circles and beyond with a progressive spiritKeywords: Islam, Gender, Islamic feminism, Middle Eastern, Women Fiction, Minaret.Resumen. Se alega que el feminismo ha marginalizado y objetivizado a las comunidades no occidentales. Las mujeres desde estos segmentos marginalizados (étnicos, religiosos y culturales) ahora inician movimientos para convertir a la causa en plural con el fin de que los feminismos sean representados en todo el planeta. El feminismo islámico y/o feminismo musulmán, no necesariamente defendido por musulmanes, es una de las facetas feministas que enriquecen el concepto de feminismo, el cual presenta al islam como una fe que se dirige hacia la liberación de la mujer. Este estudio, entre otras cuestiones, se compromete con las expresiones de la feminidad y no con el feminismo.Palabras clave Islam, género, feminismo islámico, Medio Este, mujeres de ficción, Minarete
4
Luiz Scapini, Gabriela. "Políticas de Resistência Feminista: Evangélicas em Luta por Direitos." Revista Discente Ofícios de Clio 6, no. 11 (December 28, 2021): 87. https://doi.org/10.15210/clio.v6i11.21742.
Повний текст джерелаАнотація:
Observa-se um avanço neoconservador no Brasil e na América Latina, protagonizado pelos segmentos evangélicos, que ameaçam cada vez mais a autonomia feminina. Diante deste cenário de retrocessos políticos e sociais, evangélicas têm formado coletivos feministas. Este trabalho busca investigar a atuação recente das Evangélicas pela Igualdade de Gênero (EIG), com o intuito de refletir sobre a relação entre gênero, religião evangélica e feminismos, consistindo em uma descrição dos materiais divulgados nas páginas oficiais de web da EIG e na realização de uma entrevista com uma de suas fundadoras. O resultado indica a construção de políticas de resistência no interior das igrejas evangélicas, disputando as interpretações bíblicas e sensibilizando mais mulheres sobre seus direitos humanos, além de atuar em rede ocupando espaços acadêmicos, religiosos e públicos na defesa de uma agenda feminista.Palavras-chave: Evangélicas pela Igualdade de Gênero; Coletivos Feministas; Políticas de Resistência; Feminismos; Movimento Feminista. Abstract We can observe neoconservative advances in Brazil and Latin America led by evangelical segments that increasingly threaten women's autonomy. Faced with this scenario of political and social setbacks, evangelicals have formed feminist collectives. This article seeks to investigate the recent role of Evangelicals for Gender Equality (EIG) in order to reflect on the relationship between gender, evangelical religion and feminisms. It consists of a descriptive analysis of the materials posted on the official EIG web pages and an interview with one of its founders. The results indicate that the collective builds resistance policies within evangelical churches, disputing biblical interpretations and sensitizing women about their human rights, in addition to acting in a network occupying academic, religious and public spaces in defense of feminist agendas.Keywords: Evangelicals for Gender Equality; Feminist Collectives; Resistance Policies; Feminisms; Feminist Movement.
5
McPhillips, Kathleen. "Contested Feminisms: Women’s Religious Leadership and the Politics of Contemporary Western Feminism." Journal for the Academic Study of Religion 29, no. 2 (August 9, 2016): 134–49. http://dx.doi.org/10.1558/jasr.v29i2.31139.
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6
Mojab, Shahrzad. "Theorizing the Politics of ‘Islamic Feminism’." Feminist Review 69, no. 1 (November 2001): 124–46. http://dx.doi.org/10.1080/01417780110070157.
Повний текст джерелаАнотація:
This article examines developments in ‘Islamic feminism’, and offers a critique of feminist theories, which construct it as an authentic and indigenous emancipatory alternative to secular feminisms. Focusing on Iranian theocracy, I argue that the Islamization of gender relations has created an oppressive patriarchy that cannot be replaced through legal reforms. While many women in Iran resist this religious and patriarchal regime, and an increasing number of Iranian intellectuals and activists, including Islamists, call for the separation of state and religion, feminists of a cultural relativist and postmodernist persuasion do not acknowledge the failure of the Islamic project. I argue that western feminist theory, in spite of its advances, is in a state of crisis since (a) it is challenged by the continuation of patriarchal domination in the West in the wake of legal equality between genders, (b) suspicious of the universality of patriarchy, it overlooks oppressive gender relations in non-western societies and (c) rejecting Eurocentrism and racism, it endorses the fragmentation of women of the world into religious, national, ethnic, racial and cultural entities with particularist agendas.
7
Rosa, Viviane Lemes da. "Feminisms, Dworkin and Abortion." Revista de Gestão Social e Ambiental 18, no. 3 (July 3, 2024): e07854. http://dx.doi.org/10.24857/rgsa.v18n3-163.
Повний текст джерелаАнотація:
Objective: The objective of this study is to investigate Brazilian legislation, Dworkin's studies and feminist critical theory regarding abortion with the aim of understanding how feminisms can generate criticism of Brazilian legal regulation and Dworkin's conclusions on the topic. Theoretical Framework: In this topic, the main concepts and theories that underpin the research are presented. Feminist critical theories and Dworkinian theory stand out, providing a solid basis for understanding the context of the investigation. Method: The methodology adopted for this research comprises the hypothetical-deductive method and data collection was carried out through bibliographical documentary research, notably from research sources consisting of scientific articles, books, periodicals and collections. Results and Discussion: The results obtained revealed that (i) different feminisms contribute to confronting sexist oppression; (ii) by guaranteeing the material equality of people, the Federal Constitution is feminist and the acts of the three Powers should be revised accordingly; (iii) the decriminalization of abortion in the first trimester of pregnancy will be decided by the Federal Supreme Court in ADPF 442, but there is a favorable understanding in HC 124/306; (iv) Dworkin's interpretive theory proposes Law as integrity and analyzes abortion from the American context, when the Supreme Court presented a permissive precedent; (v) Dworkin understood abortion as a collective issue because it involves collective values and the intrinsic good of life, which is of state interest, which would justify the State demanding certain responsibilities via regulation; (vi) Dworkin criticizes the author of radical feminism and cites the author of femininity feminism, which is widely criticized for the idealization of motherhood and for enabling sexist aspects; (vii) for the Law, abortion is not a religious, moral or ethical discussion, it does not require consideration between the community's religious rights and other rights, but it is a choice of the pregnant woman and its regulation depends on scientific medical criteria. In the discussion section, these results are contextualized in light of the theoretical framework, highlighting the implications and relationships identified. Possible discrepancies and limitations of the study are also considered in this section. Research Implications: The practical and theoretical implications of this research are discussed, providing insights into how the results can be applied or influence practices in the field of criminal law. These implications could include the (de)criminalization of abortion. Originality/Value: This study contributes to the literature by approaching a critical view of abortion for Dworkinian theory from feminisms. The relevance and value of this research are evidenced by its questioning of some Dworkinian moral assumptions about abortion.
8
Miles, Angela. "North American Feminisms and Global Feminisms: Contradictory or Complementary?" Feminist Theology 2, no. 6 (May 1994): 30–47. http://dx.doi.org/10.1177/096673509400000604.
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Llewellyn, Dawn, and Marta Trzebiatowska. "Secular and Religious Feminisms: A Future of Disconnection?" Feminist Theology 21, no. 3 (May 2013): 244–58. http://dx.doi.org/10.1177/0966735013484220.
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10
Giorgi, Alberta. "Female religious activists navigating gender rights and feminisms." Religion, State and Society 52, no. 5 (October 19, 2024): 517–34. https://doi.org/10.1080/09637494.2024.2385745.
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11
Ali, Zahra. "Feminisms in Iraq: Beyond the Religious and Secular Divide." Gender a výzkum / Gender and Research 20, no. 2 (December 30, 2019): 47–66. http://dx.doi.org/10.13060/25706578.2019.20.2.483.
Повний текст джерела
12
Pollock, Griselda, Claudia de Oliveira, and Fernanda Pequeno. "“There are more histories to be written and explored than the official narratives and canons”: interview with Griselda Pollock." Arte e Ensaios 30, no. 48 (January 10, 2025): 402–20. https://doi.org/10.60001/ricla.n48.22.
Повний текст джерелаАнотація:
Abstract The interview, via email between May and October 2023, focuses on the author’s intellectual trajectory, addressing the key concepts of her thinking and the recent developments in her research. The field of art history, contributions of feminist struggles and theories to criticizing canons are also discussed, as well as available methodologies confronting the historical and artistic-cultural field, based on ethnic, religious, gender, race, class, sexuality, etc. Working in the United Kingdom, Pollock is the author of more than 20 books that, linking art history and feminism, is considered to be today’s leading feminist art historian. Keywords Women artists. Feminisms. Feminist interventions. Art histories.
13
Dobrowolsky, Alexandra. "Gender versus Culture Debates andDébâcles: Feminisms, Interculturalism and the Quebec Charter of Values." Canadian Journal of Political Science 50, no. 2 (June 2017): 515–33. http://dx.doi.org/10.1017/s0008423917000051.
Повний текст джерелаАнотація:
AbstractQuebec's Bill 60 (or Charter of Values), legislation prohibiting public officials from wearing religious symbols and garb, provides a complicated case of a minority nation grappling with culture and gender, while also illustrating the more contingent condition of Canadian multiculturalism, equality and feminisms. Quebec has adoptedinterculturalismversusmulticulturalism; moreover, its multilayered women's movement remains a legitimate force, unlike in the rest of Canada. Despite the intricacies of these distinctive developments, this article reveals how Charter of Values justifications asserted the Quebec nation's distinctiveness and alleged egalitarian pre-eminence over others, not only homogenizing and instrumentalizing multiple cultures, but also various feminisms. Yet, when culture, gender equality and feminisms become reified and essentialized through a strategic depiction of certain minority women's rights, Canada's already well-worn claims to diversity and equality are further frayed both subnationally and nationally.
14
Wadhwa, Soni. "Love as Enlightenment and Enlightenment as Love: Reading Feminist Hermeneutic of Reconstruction in Vanessa R Sasson’s Yasodhara and the Buddha." Feminist Theology 31, no. 3 (April 29, 2023): 353–65. http://dx.doi.org/10.1177/09667350231163311.
Повний текст джерелаАнотація:
Exercises in feminist theology outside Western contexts and outside of discourses of theorisation can prove to be enriching to address the disconnection between secular and religious feminisms. One way to address this disconnection is to locate the intersection between secular and religious feminisms in the space of fiction. While mytho-fiction about the Hindu epics, the Ramayana and the Mahabharata, has been around for quite some time and has been extensively analysed for its critique of religion and diversity of representation of heroines, the feminist hermeneutic of reconstruction is only now witnessing a resurgence in Buddhism. This article focuses on Buddhist Studies scholar Vanessa R Sasson’s debut novel Yasodhara and the Buddha for its blending of feminist consciousness with the Buddhist ethos of love. It is hoped that this exercise will be found meaningful in understanding women’s experiences of and attitudes towards religion.
15
Povey, Elaheh Rostami. "Feminist Contestations of Institutional Domains in Iran." Feminist Review 69, no. 1 (November 2001): 44–72. http://dx.doi.org/10.1080/014177800110070111.
Повний текст джерелаАнотація:
Iranian Feminists outside Iran are divided on women's positions in Iran under the Islamic state. Some have argued that the process of Islamization has marginalized women. Others have argued that the dynamic nature of Shari'a interpretation and the debate among religious scholars in Iran have shaped the indigenous forms of feminist consciousness, feminisms and women's involvement in the process of change. This paper, based on field research, is challenging both views. It will be argued that the contradictions of the Islamic state and institutions led to the process of feminist consciousness. In the period 1990–2000, Muslim and secular feminists in Iran have found their own ways of coming together, making demands and pressurizing the State and institutions to reform laws and regulations in favour of women's rights. But women are divided by the nature of their diversity. As their alliance has challenged the limitation of the Islamic state, the breakdown of their alliance (2000–2001), could have a great impact not only on gender relations, but also on the process of democratization and secularization.
16
Bell, Dianna. "Black Feminisms Reimagined: After Intersectionality, written by Jennifer C. Nash." Journal of Religion in Africa 52, no. 1-2 (June 3, 2022): 237–39. http://dx.doi.org/10.1163/15700666-12340220.
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17
Winkel, Heidemarie. "Postsecular Feminisms: Religion and Gender in Transnational Context." Journal of Contemporary Religion 36, no. 1 (January 2, 2021): 181–84. http://dx.doi.org/10.1080/13537903.2021.1893478.
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18
Hewitt, Marsha Aileen. "Do Women Really Need a "God/Ess" To Save Them? an Inquiry Into Notions of the Divine Feminine." Method & Theory in the Study of Religion 10, no. 2 (1998): 149–56. http://dx.doi.org/10.1163/157006898x00024.
Повний текст джерелаАнотація:
AbstractThe rise of women-focused spirituality presents several difficulties for feminisms concerned with the liberation of women. In this paper I look at several issues. In the first I focus upon theoretical problems that arise when replacing a female deity with a male deity, while in the second I focus upon both theoretical and methodological concerns in the enterprise of locating a female based religious system. In order to do the latter, I explore a number of the epistomolgical implications found in the work of Luce Irigaray.
19
Booth, Marilyn. "Zaynab Fawwāz’s Feminist Locutions." Journal of Arabic Literature 52, no. 1-2 (April 16, 2021): 37–67. http://dx.doi.org/10.1163/1570064x-12341419.
Повний текст джерелаАнотація:
Abstract Lebanese-Egyptian Zaynab Fawwāz (ca. 1850-1914) was an unusual presence in 1890s Egypt: an immigrant from Shīʿī south Lebanon, without major family support, she created an intellectual place for herself in the Cairo press, generating a forthright voice on women’s needs as distinct from “the nation’s.” Like most Arabophone writers on “the Woman Question,” Fawwāz addressed girls’ education, but she focused less on domestic training than on work and income, gender-defined dependency, and exploitation. She highlighted gender-prejudiced uses of religious knowledge to further masculine privilege. Framing her arguments within terms of engagement defined by Islamic sharīʿah, she appropriated and redefined keywords for an indigenous feminism. She repurposed the Islamic-Arabic genre of biographical writing for feminist-inflected history writing. I consider how Fawwāz deployed terminology and genre to contest patriarchal readings of Islamic practice sustained by assumptions of masculinist authority. Fawwāz’s writings remind us that secularism was never inherent in Arabophone feminist theorizing, nor were the earliest Arab feminisms Western derivatives. Historical assemblages shaped by Islamic (and Christian) worldviews yielded creative syntheses that were firmly indigenous.
20
Van Leeuwen, Mary Stewart. "Christian Maturity in Light of Feminist Theory." Journal of Psychology and Theology 16, no. 2 (June 1988): 168–82. http://dx.doi.org/10.1177/009164718801600206.
Повний текст джерелаАнотація:
Beginning with a methodological statement regarding the integration of faith and learning, the article proceeds to a brief historical overview of definitions of human maturity, followed by a critical evaluation of ideas of maturity implicit in liberal Marxist, and radical feminist movements. Particular attention is paid to certain aspects of “postradical” or “differentiating” feminisms which are compatible with a biblical world view.
21
Kaur, Tavleen. "Provocation 2: Sikh Diasporic Feminisms, or, a labor of undoing." Sikh Formations 13, no. 4 (October 2, 2017): 241–44. http://dx.doi.org/10.1080/17448727.2017.1419681.
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22
Dube, Musa W. "Searching for the Lost Needle: Double Colonization & Postcolonial African Feminisms." Studies in World Christianity 5, no. 2 (October 1999): 213–28. http://dx.doi.org/10.3366/swc.1999.5.2.213.
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23
Dube, Musa W. "Searching for the Lost Needle: Double Colonization & Postcolonial African Feminisms." Studies in World Christianity 5, Part_2 (January 1999): 213–28. http://dx.doi.org/10.3366/swc.1999.5.part_2.213.
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24
Hiner, Hillary. "Finding Feminism through Faith: Casa Yela, Popular Feminism, and the Women-Church Movement in Chile." Latin American Perspectives 48, no. 5 (June 11, 2021): 59–74. http://dx.doi.org/10.1177/0094582x211013009.
Повний текст джерелаАнотація:
Among the popular feminist projects of the dictatorship period in Chile was the Yela group in Talca, made up of pobladoras (women shantytown residents) and two Maryknoll sisters. Of particular interest is the manner in which this group’s popular feminism and antiviolence work during the 1980s was shaped by the women-church movement and feminist theology related to patriarchy, violence against women, and women’s collective resistance strategies. Over the long term, religious elements were gradually excluded from Casa Yela’s antiviolence work in favor of more secular feminist interpretations. Entre los proyectos feministas populares durante la época de la dictadura en Chile se encuentra la presencia del grupo Yela de Talca, formado por pobladoras (mujeres residentes de poblaciones) y dos hermanas Maryknoll. De particular interés es la forma en que el feminismo popular y antiviolencia de este grupo durante la década de 1980 se moldeó a partir del movimiento mujer-iglesia y la teología feminista relacionada con el patriarcado, la violencia contra las mujeres y las estrategias de resistencia colectiva de mujeres. A largo plazo, los elementos religiosos fueron gradualmente excluidos del trabajo antiviolencia de Casa Yela en favor de interpretaciones feministas más seculares.
25
Martins, Milena Geisa dos Santos. "Coletivos quebrando o silêncio: mulheres feministas e evangélicas na luta contra a violência de gênero e em favor à legalização do aborto." Simbiótica. Revista Eletrônica 7, no. 3, jul.-dez. (December 24, 2020): 252–78. http://dx.doi.org/10.47456/simbitica.v7i3.33702.
Повний текст джерелаАнотація:
Nosso objetivo neste artigo, a partir de entrevistas e netnografia, é mostrar-lhes que a partir do âmbito religioso emergem coletivos cujas as vozes dissonantes não compactuam com a subjugação feminina implementada pela religião e denunciam em ambientes virtuais a violência praticada contra a mulher em ambientes domésticos ou eclesiais. Além de trabalharem voluntariamente instruindo e acolhendo vítimas de violência, é importante destacar que as Feministas Evangélicas, por nós pesquisadas, lutam em favor da legalização do aborto, pois entendem que esta é uma questão de saúde pública. Porém, mesmo lutando em favor dos direitos femininos, elas são ameaçadas por indivíduos que possuem ethos familista e visão conservadora de mundo, pois estes entendem que elas querem destruir a família.
Palavras-chave: Feminismo; religião; violência de gênero; política.
Abstract
This article aims to present, through interviews and netnography, collectives that emerge from the religious sphere, where dissonant voices do not agree with the female subjugation implemented by religion who denounces in virtual environments the violence against women in environments domestic or ecclesial. Besides volunteer work, instructing, and supporting victims of violence, the Evangelical Feminists group fight for abortion legalization, as they understand it as a public health issue. However, even when fighting for women's rights, they are threatened by individuals who have a familist ethos and a conservative worldview because they understand that they want to destroy the family.
Keywords: Feminism; religion; gender violence; policy.
Resumen
Nuestro objetivo en este artículo, a partir de entrevistas y netnografía, es mostrar que desde el ámbito religioso surgen colectivos cuyas voces disonantes no concuerdan con la subyugación femenina implementada por la religión y denuncian en entornos virtuales la violencia practicada contra las mujeres en los ambientes doméstico y/o eclesial. Además de trabajar voluntariamente en la instrucción y acogida de víctimas de violencia, es importante destacar que las Feministas Evangélicas que hemos investigado luchan por la legalización del aborto, pues entienden que este es un tema de salud pública. Sin embargo, incluso cuando luchan por los derechos de las mujeres, son amenazadas por individuos que tienen un espíritu familista y una cosmovisión conservadora porque entienden que quieren destruir a la familia.
Palabras clave: Feminismo; religión; violencia de género; política.
26
Afshar, Haleh. "Muslim Women and Feminisms: Illustrations from the Iranian Experience." Social Compass 54, no. 3 (September 2007): 419–34. http://dx.doi.org/10.1177/0037768607080838.
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Dao-Sabah, Manal. "A Postmodern Theorization of Islamic Feminism: Constructing Alternative Discourses of Difference and Plurality." Feminist Research 7, no. 1 (April 18, 2023): 10–20. http://dx.doi.org/10.21523/gcj2.23070102.
Повний текст джерелаАнотація:
This article aims at studying how Islamic feminism has enriched and pluralized feminist research through underscoring its particularity and ability to address the Muslim woman’s quest for equality based on the Islamic referentiality and away from the Universalist feminist discourse. Thus, this paper argues that Islamic feminists draw their agency first from devising female-inclusive hermeneutics of the Islamic foundational texts which enables them to deconstruct the canonized dominant religious patriarchal discourses and second from manifesting the ability to depart from the mainstream Western feminism. I use the postmodernism ‒especially the features of the waning of affect and the weakening of the role of public history‒ to explore Islamic feminism’s heterogeneous alternative approaches to the sacred texts and the Muslim woman’s empowerment. This paper finds out that Islamic feminism is itself endowed with plurality and difference as it utilizes diversified approaches.
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Maeckelberghe, Els. "Across the Generations in Feminist Theology: From Second to Third Wave Feminisms." Feminist Theology 8, no. 23 (January 2000): 63–69. http://dx.doi.org/10.1177/096673500000002312.
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29
Fuchs, Esther. "Biblical Feminisms: Knowledge, Theory and Politics in the Study of Women in the Hebrew Bible." Biblical Interpretation 16, no. 3 (2008): 205–26. http://dx.doi.org/10.1163/156851508x262957.
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AbstractThe proliferation of biblical feminist interpretations and readings in the last two decades suggests that we may witness the emergence of an autonomous field of studies. In this essay I suggest that in order for such a field to emerge as an autonomous and thriving area of academic inquiry we must begin to think theoretically and critically about the work that has been done, the objectives of this work and the relationships between and among various approaches to the field. In this essay I call for a rigorous and critical biblical feminist epistemology that seeks to address on every turn the question of knowledge production as power; on the other hand I call for a radical democratization of the field and the questioning of any and all orthodoxies and hierarchies that may have already emerged in the field. The first "centripetal" approach insists on clarifying the foundations of the field, establishing genealogies of knowledge and an evolutionary trajectory, crediting and acknowledging theoretical points of origination. Respect for precedence and antecedence is required so as to avoid repetition, imitation and dilution. The second "centrifugal" approach emphasizes the need for interrogating, displacing and destabilizing foundational paradigms in Biblical Studies at large and for the continued questioning of stable identities of "women" as subjects and objects of inquiry. A vigorous field of Feminist Biblical Studies ought to deploy both approaches opening the way to both debate and contestation between various feminist approaches to the Bible on the one hand and to dialogue and alliance between methodologically, theoretically, politically and culturally different approaches on the other.
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Moll, Yasmin. "Review of Laura Bier, Revolutionary Womanhood: Feminisms, Modernity and the State in Nasser’s Egypt." Contemporary Islam 8, no. 3 (April 6, 2013): 323–25. http://dx.doi.org/10.1007/s11562-013-0250-2.
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Salsabila, Riskina. "FRIKSI PEMIKIRAN GERAKAN KESETARAAN GENDER (FEMINISME): PRO DAN KONTRA." TASHWIR 11, no. 1 (June 30, 2023): 45–54. http://dx.doi.org/10.18592/jt.v11i1.9718.
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Abstract: Feminism is a thought movement that was born and developed in the West. Over time, feminism developed simultaneously in various parts of the world and began to be adopted in various countries. This movement demands gender equality, equal rights and justice for women. The development of the idea of feminism gave rise to various responses among the public. Many of them are pro with the idea of feminism, but not a few of them are against this idea. This study aims to find out the background of the differences in views between the two opinions (pros and cons), and to analyze why there is a clash in viewing the feminist movement between the two opinions. This research method uses library research, using a comparative or comparative approach. Based on the results of the research, it can be concluded that the differences of opinion between the two opinions (pros and cons) towards the feminist movement are based on historical backgrounds and different thoughts. Pro-feminists think that the gender equality movement needs to be carried out, this is motivated by the dark history of the patriarchal system in the West so they want justice. Therefore, the logic of their thinking also wants equality. Meanwhile, the counter-feminists, who in general come from Conservative Muslims, think that from the point of view of Islamic history, Islamic law really protects and safeguards women's rights. Moreover, the narrative conveyed by the feminist movement is contrary to the teachings of Islam, because it allows women to act freely and even secularly. Conservative Muslims think not only using logic, but standards of action related to right and wrong referring to religious teachings.Keywords: Feminism, Friction, Pros, Cons.Abstrak: Feminisme merupakan sebuah gerakan pemikiran yang lahir dan berkembang di Barat. Seiring berjalannya waktu feminisme berkembang secara bersamaan diberbagai penjuru dunia dan mulai diadopsi diberbagai negara. Gerakan ini menuntut kesetaraan gender, persamaan hak dan keadilan bagi perempuan. Bekembangnya ide feminisme melahirkan berbagai respon dikalangan masyarakat. Banyak diantara mereka yang pro dengan ide feminisme, namun tidak sedikit diantara mereka yang kontra dengan ide ini. Penelitian ini bertujuan untuk mengetahui latar belakang perbedaan pandangan antara dua opini (pro dan kontra), serta untuk menganalisa mengapa terjadi benturan dalam melihat gerakan feminisme diantara kedua opini tersebut. Metode penelitian ini menggunakan penelitian library research, dengan menggunakan pendekatan komparatif atau perbandingan. Berdasarkan hasil penelitian dapat diambil kesimpulan bahwasannya perbedaan pendapat antara kedua opini (pro dan kontra) terhadap gerakan feminisme didasari oleh latar belakang sejarah dan pemikiran yang berbeda. Kalangan pro feminis menganggap bahwa gerakan kesetaraan gender perlu dilakukan, hal ini dilatarbelakangi oleh sejarah kelam sistem patriarki di Barat sehingga mereka menginginkan keadilan. Oleh karena itu, logika pemikiran mereka pun menginginkan kesetaraan. Sedangkan kalangan kontra feminis yang secara garis besar berasal dari kalangan Islam Konservatif menganggap bahwasannya dalam kacamata sejarah Islam, syariat Islam sangat melindungi dan menjaga hak-hak perempuan. Terlebih narasi yang disampaikan oleh gerakan feminisme bertolak belakang dengan ajaran agama Islam, karena membiarkan perempuan berlaku bebas bahkan sekuler. Kalangan Islam konservatif berfikir tidak hanya memakai logika, namun standar perbuatan yang berkaitan dengan benar dan salah mengacu pada ajaran agama.Kata kunci: Feminisme, Friksi, Pro, Kontra
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Ferziger, Adam S. "Sanctuaries and battlefields: two worlds of Judaism and two orthodox feminisms." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 397–422. http://dx.doi.org/10.18647/3465/jjs-2020.
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Spahic-Siljak, Zilka. "Religious feminism periphery within the semi-periphery in the Balkans." Sociologija 60, no. 1 (2018): 363–75. http://dx.doi.org/10.2298/soc1801363s.
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In the period of post-war transition, knowledge production on gender and feminism remained the focus of individual scholars and activists who had a difficult time attempting to integrate it into the educational system, with the exception of a few gender and women studies programs that were largely supported by international donors. Believing that knowledge should inform activism and that in return, activism can provide feedback on knowledge impact and relevance, the entire course of my scholarly and activist work was about bridging the gap between academia and civil society organizations, but also about bridging the secular- religious divide in the Balkans region. I argue that feminist knowledge production in the Balkans semi-periphery is artificially divided between secular and religious feminist circles. Just as feminists from the center marginalize feminists in the Balkans with neocolonial approaches and cultural hegemony, secular feminists in the semi-periphery ignore religious feminism with similar fashion. Multiple exclusion made religious feminist knowledge production invisible and unrecognized in academia and women?s activism. Only in rare cases did secular feminists ally themselves with religious feminists and showed sensibility and the need to involve them equally with their own arguments in feminist knowledge production, because many believed religion to be one of the main causes of gender discrimination and irreconcilable with feminist agendas. Many religious feminists, however, were standing shoulder to shoulder with secular feminists in their struggle for gender equality.
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Pears, Angie. "The Problematization of Feminisms and Feminist Informed Theologies in the Twenty-first Century." Political Theology 7, no. 2 (February 10, 2006): 221–35. http://dx.doi.org/10.1558/poth.2006.7.2.221.
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Seidler, Victor Jeleniewski. "Memories, Readings and Diversities." European Judaism 49, no. 2 (September 1, 2016): 107–26. http://dx.doi.org/10.3167/ej.2016.490213.
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AbstractDrawing on her poetry as well as her theology, this article explores Sheila Shulman’s multiple engagements with feminisms that have transformed patriarchal traditions within Judaism and opened new spaces to engage the integrity of differences. Thinking across boundaries and developing practices of ‘reading whole’, she showed ways of engaging traditional texts that call upon us to be honest and present to ourselves as we shape new forms of community. As a teacher she inspired many to read attentively and with love and to frame questions that mattered to the world.
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HOLMES, CHRISTINA M. "Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames." PhaenEx 11, no. 1 (June 5, 2016): 49–72. http://dx.doi.org/10.22329/p.v11i1.4398.
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After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can we take spirituality and religion seriously again in ecofeminism? Is there room to respect spirituality even in feminist environmental safe houses, whether socialist and development oriented or science-infused new material approaches? This essay concludes with artist Amalia Mesa-Bains’s installations as a case study to illustrate what Chicana environmentalisms could teach us about materiality and spirituality within a decolonial framework.
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Veloz Contreras, Areli. "La cultura para la nueva derecha en América Latina y su accionar en Baja California." Frontera norte 35 (January 1, 2023): 1–20. http://dx.doi.org/10.33679/rfn.v1i1.2333.
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The article addresses the current theoretical elaborations put forth by prominent figures of the new right in Latin America and their strategic diffusion in Baja California. The conducted ethnography has provided insights into the mechanisms employed to redefine and reinforce a right-wing perspective that perceives itself as renewed. Among the findings, it was discovered that despite political and religious discrepancies within the so-called new right-wing groups, they coincide in the reworking of a theoretical corpus that addresses gender ideology, which stems from cultural studies, highlighting the relationship between culture and power. It is noted that there is an updated production of the discourse of the new right that seeks to maintain a worldview contrary to that expressed by feminisms, achieved through the co-optation and manipulation of progressive theorizations to engage audiences and expand their political ranks.
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Sonntag, Mira. "Christian Feminism in Japan." Journal of Religion in Japan 4, no. 2-3 (2015): 105–32. http://dx.doi.org/10.1163/22118349-00402008.
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By analyzing video interviews with proponents of Christian feminism, as well as literature stemming from their movement in Japan, this article explores the contemporary approaches of Japanese women to theology and practical faith. While tracing their discourses over the last sixty years, the article focuses on the existing variety of perspectives, as well as on the problems that have emerged from the intentional embrace of multiple voices. Drawing on Deleuze and Guattari, I identify “majoritarian” tendencies in these feminist approaches. However, the sources used here also show that Christian feminism in Japan has considerable potential for “becoming-minoritarian.” Furthermore, I argue that the situation of Christian feminism differs from those of feminist movements in the major religions of Japan in so far as Christian feminists comprise a sub-minority of a religious minority that naturally needs to reach out to other minority groups, both within and outside Christian feminism. At the same time, these attempts at outreach tend to provoke criticism from fellow Christian believers, reinforcing the marginalization of Christian feminism in Japan.
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Wright, Emily. "Gender in American Protestant Dance: Local and Global Implications." Congress on Research in Dance Conference Proceedings 40, S1 (2008): 247–51. http://dx.doi.org/10.1017/s2049125500000741.
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In the field of dance studies much discourse surrounds notions of gender identity and women's rights within Western dance traditions. One group of scholars asserts that early modern dance practice successfully resisted patriarchal notions. Another contends that early modern dance perpetuated traditional assumptions. A third perspective proposes that early modern dance realized a simultaneous reiteration and subversion of traditional gender roles. In similar fashion, this paper delineates the parameters of a growing subset in contemporary dance and religious practice, the field of contemporary professional Christian dance, and explores the ways in which these groups reify traditional gender roles through choreographed depictions of rigid gender binaries while simultaneously subverting them through the introduction of the female body and the female voice into the traditionally male-dominated Protestant worship space. In terms of its relevance to global feminisms, contemporary professional Christian dancers reify and subvert traditional gender roles on a global scale through international touring and arts-based missionary outreach programs.
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Chaudhuri, Maitrayee. "'Feminism' in Print Media." Indian Journal of Gender Studies 7, no. 2 (September 2000): 263–88. http://dx.doi.org/10.1177/097152150000700208.
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Locating the issue of feminism in the institutional context of the print media, we discover two popular versions of feminism that the media promote, a feminism of choice' and a 'traditional feminism'. At the same time, they express hostility, both covert and not-so-covert, to organised women's movements. This simultaneous cooptation and backlash is seemingly a sign of a con sensus over some of feminism's demands, such as equality, while it also perverts the agenda of feminism itself—in the interests of a newly liberalised economy and a resurgent majoritarian religious political party movement.
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Rofiq, Aunur. "MENIMBANG NASIB PEREMPUAN DALAM AGAMA & FEMINISME." El-HARAKAH (TERAKREDITASI) 3, no. 1 (April 3, 2008): 67. http://dx.doi.org/10.18860/el.v3i1.4711.
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<p class="Bodytext20">The inhuman treatment of others, however, can not be tolerated. The acts of violence, sexual harassment, and injustice against women prevailing throughout the period are no longer compatible with human rights, and the demands of the development of the level of consciousness, the education that no longer recognize the gender limit, even the religion of Allah swt that is revealed for the freedom of human beings from the shackles of the fitrah. This paper deals with the treatment of violence against women by discussing it through various perspectives. Why violence against women can happen, what is the factor behind it? Many factors or motives behind the violence. Cultural, social, political, ideological, racial, ethnic, religious, and even gender biased factors can trigger violence. The efforts of women's liberation by Indonesian feminists, can be said to be very noble. Even so religious social and cultural factors need to be considered. However, the feminism of the West is a role model, not free from the content of sociological value, culture, ideology, philosophy born there. Thus it is not wise, if Indonesian feminism uses the paradigm, or ideology of Western femme in offering the best solution for women of the Eastern nations-especially Indonesia.</p><p class="Bodytext20"> </p><p class="Bodytext20">Perlakuan tidak manusiawi terhadap sesama, bagaimanapun tidak bisa dibiarkan. Tindak kekerasan, pelecehan seksual, dan ketidakadilan terhadap perempuan yang berlaku sepanjang kurun tidak lagi sesuai dengan HAM, dan tuntutan perkembangan tingkat kesadaran, pendidikan yang tidak lagi mengenal batas gender, bahkan agama Allah Swt yang diturunkan demi kebebasan manusia dari berbagai belenggu yang memasung fitrah. Tulisan ini mengangkat tentang perlakuan kekerasan pada perempuan dengan membahasnya melalui beragam perspektif. Mengapa kekerasan terhadap perempuan bisa terjadi, apa faktor di balik itu? Banyak faktor atau motif yang melatarbelakangi terjadinya kekerasan. Faktor budaya, sosial, politik, ideologi, ras, etnis, agama, bahkan pandangan bias gender bisa menjadi pemicu timbulnya kekerasan. Upaya pembebasan perempuan yang dilakukan para feminis Indonesia, bisa dikatakan sangat mulia. Sungguhpun begitu faktor sosial budaya timur yang religius perlu dipertimbangkan. Bagaimanapun lahimya feminisme Barat yang menjadi panutan, tidak bebas dari muatan nilai sosiologis, budaya, ideologi, filsafat yang lahir di sana. Dengan demikian tidaklah bijak, jika feminisme Indonesia menggunakan paradigma, atau ideologi femnisme Barat dalam menawarkan solusi terbaik untuk perempuan bangsa-bangsa Timur-khususnya Indonesia. </p>
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Anjum, Gulnaz. "Women’s Activism in Pakistan: Role of Religious Nationalism and Feminist Ideology Among Self-Identified Conservatives and Liberals." Open Cultural Studies 4, no. 1 (February 27, 2020): 36–49. http://dx.doi.org/10.1515/culture-2020-0004.
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AbstractThis paper explores women’s activism and political engagement in contemporary Pakistan. In this exploration with self-identified liberal and conservative groups of women, emerged their experiences and narratives about Feminism and Nationalism with a common moderator being religious affiliations. In this qualitative and phenomenological exploration, the informants belonged to various self-identified liberal and conservative women-led organizations. To this end, 20 women (age-range 23-48 years) were interviewed. Results indicated that gender roles and feminism were seen very differently between the two groups; gender and national identity were closely associated with Islamic values and there was a negative association between nationalism and feminist ideology. Women from liberal organizations, mostly feminists, emphasized pro-public-sphere engagement of women, rebelling against religious fundamentalism. On the contrary, many self-reported conservative women proclaimed nationalist, anti-feminists (they did not identify as Islamic feminists) and pro-private-sphere engagement of women. Many of the liberal informants complained about Pakistan’s misogynistic society and hurdles they faced in demanding equal opportunities for women. This research has implications for gender equality and female identity in the context of nationalism, women’s mobility and entitlement to the public sphere. The study also has applied significance for prejudices and stereotypes that make it difficult for women, to break away from fixed categories of gender role expectations. This paper informs academics and practitioners on socially and politically engaged Pakistani women’s views regarding these narratives. The study concluded that women’s activism is influenced by their religious views and their religious interpretation of feminism and nationalism in Pakistani society.
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Lloyd, Dana. "We Are Dancing For You: Native Feminisms And The Revitalization Of Women’s Coming-of-age Ceremonies." Material Religion 16, no. 3 (May 26, 2020): 384–86. http://dx.doi.org/10.1080/17432200.2020.1775417.
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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
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Flotow, Luise von. "On the Challenges of Transnational Feminist Translation Studies." TTR 30, no. 1-2 (May 31, 2019): 173–94. http://dx.doi.org/10.7202/1060023ar.
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The term “transnational” developed over the 20th century to describe cosmopolitan, multicultural societies that stem from migration; the concept of transnational feminist translation studies adds references to postcolonial feminisms to this term, offering new collaborative avenues of research and publication. This article reports on the challenges such collaborations pose, and how they have impacted an early attempt to produce an anthology of scholarly texts in the area of transnational feminist translation studies (Flotow and Farahzad, 2017). It develops a number of specific areas of difficulty: the “hegemony” of English in academic publishing and how this affects the circulation of feminist texts from beyond the Anglo-American Eurozone; the issue of power relations between editors and authors, cultures, and languages; questions of inclusion and exclusion, especially as different religious/cultural backgrounds affect scholarly discussion; and the importance of women’s/feminist diversity as well as the risks/benefits of a universalizing discourse. While the article is concerned with “challenges”, it ends with a call for more such collaborative transnational work to re-energize and promote the field of feminist translation studies worldwide.
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Govinden, Devarakshanam Betty. "The Hijab: Islam, Women and the Politics of Clothing." Kronos 50, no. 1 (June 26, 2024): 1–3. http://dx.doi.org/10.17159/2309-9585/2024/v50a15.
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Dedicated to the 'Muslim girls and women protesting for their rights in India and Iran', historians P. K. Yasser Arafath and G. Arunima have compiled a deeply engaging collection of essays that explore the wearing of the hijab from a multitude of perspectives. The contributions traverse different national contexts and explore multiple and entangled strands of the debates around the hijab, underscoring its breadth and complexity. And as the essays in The Hijab: Islam, Women and the Politics of Clothing demonstrate, not only is this is a complex debate, but also one on very rugged terrain. To dispel misconceptions, prejudices and generalities that abound on the subject, the contributors gathered here come with expertise, variously, in religious studies, sociology, English literature, law, theatre, liberal studies, political science, development studies, journalism, education and historical studies. The essays are grouped into sections - 'Context and Questions', 'Reading the Ban', 'Ethno/History/Life Writing' and 'Many Feminisms' - and read together illuminate the cross-cutting historical, ethnographical and political trajectories in which the question of the hijab is embedded.
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Raphael, Melissa. "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities." Nova Religio 1, no. 2 (April 1, 1998): 198–215. http://dx.doi.org/10.1525/nr.1998.1.2.198.
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ABSTRACT: This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities.1 While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot. And yet the distinctions between present/former, alternative/mainstream religious identities are surely ambiguous where the celebration of the Goddess can at once reconstruct Jewish identity and deconstruct the notion of religious identity as a single or successive affiliation. It would seem that Jewish Goddess feminism epitomizes how late or postmodern religious identity may be plural and inclusive, shifting according to the subject's context and mood and according to the ideological perspective of the observer.
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Bakhshizadeh, Marziyeh. "A Social Psychological Critique on Islamic Feminism." Religions 14, no. 2 (February 2, 2023): 202. http://dx.doi.org/10.3390/rel14020202.
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Islamic feminism, as a discourse within feminism, aims to re-read the Qur’an from a modern egalitarian perspective, which is outside the traditional and patriarchal interpretation of Islam. Islamic feminists reclaim an ethical vision of the Qur’an by presenting a reinterpretation, especially regarding verses that deprive women from having equal rights in the family, as well as in society. However, while Islamic feminism presents a gender equal interpretation of the Qur’an and raises new discourses and debates on gender relations in an Islamic context, a critical insight of Islamic feminism can provide a new gender and religious consciousness that, in turn, develops further perspectives on gender equality in a religious context. This paper aims to provide a critique of Islamic feminism from a social psychological perspective of gender using the theory of Abdulkarim Soroush. His theory considers revelation as the prophet’s word resulting from his religious experience. Soroush defines revelation as an inspiration; in this way, revelation or Qur’an is not directly God’s word, but Muhammad’s word resulting from a divine experience. Accordingly, this paper deals with a social psychological perspective of the lived experience of the prophet as a man in a certain epoch of history, in which the lived experiences of women were not represented, and the revelation or the Qur’an is based on a male lived experience. It begins with an overview of Islamic feminists as well as the more general current of Islamic reformists and their efforts to view the revelation as the word of the prophet in order to avoid attributing the non-scientific content of the Qur’an to the direct word of God. This is followed by a critique of Islamic feminism based on Abdulkarim Soroush’s theory of the recognition of the revelation as the word of the prophet, as well as gender theories from the field of social psychology.
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Crabtree, Sara Ashencaen, and Fatima Husain. "Within, Without: Dialogical Perspectives on Feminism and Islam." Religion and Gender 2, no. 1 (February 19, 2012): 128–49. http://dx.doi.org/10.1163/18785417-00201007.
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This paper offers an ontological and literary review of Muslim women’s religious practices across the Muslim ummah, in considering the development of an epistemology of faith and feminism within the Islamic schema. Our aim is to explore the diverse constructions of autopoiesis in reference to feminism, faith and spirituality in relation to Islam as both a religious and a cultural phenomenon. To this end, global examples of faith-based practice are reviewed, where issues of dominant and minority cultures and values refer to how Muslim faith practices are enacted within the local context. The authors use a dyadic, auto-ethnographic methodology to explore their own personal, political and spiritual positioning as feminists from a Muslim, immigrant and secular British background. The significance of women’s spiritual and feminist dimensions in the context of faith, nationhood and embodiment of ideological positions are analysed. Additionally, religious, cultural and geo-political implications of feminism and Islam are considered regarding identity, culture and tradition, and religious resurgence, together with forms of feminist resistance to religious doctrine. Finally, the search by women for spiritual authority and authenticity is discussed.
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Glas, Saskia, and Amy Alexander. "Explaining Support for Muslim Feminism in the Arab Middle East and North Africa." Gender & Society 34, no. 3 (May 19, 2020): 437–66. http://dx.doi.org/10.1177/0891243220915494.
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Public debates depict Arabs as opposed to gender equality because of Islam. However, there may be substantial numbers of Arab Muslims who do support feminist issues and who do so while being highly attached to Islam. This study explains why certain Arabs support feminism while remaining strongly religious (“Muslim feminists”). We propose that some Arab citizens are more likely to subvert patriarchal norms, especially in societies that construct Islam and feminism as more compatible. Empirically, we apply three-level multinomial analyses to 51 Arab Barometer and World Values Surveys, which include 57,000 Arab Muslims. Our results show that one in four Arab Muslims supports Muslim feminism—far more than those who support a more secularist version of feminism. Employed women, single people, people who distrust institutions, and more highly educated people support Muslim feminism more than do others—especially in societies that construct feminism and Islam as less contradictory, such as those with strong feminist movements. The presumption that Islam and feminism are necessarily opposed may hinder feminism. A more effective way to boost gender equality in the Arab region may be to embolden emancipatory religious interpretations.