Abstract
The construction of the private and the political spheres for Muslim Arab women is complex and different from that of the West; for Arab feminists, the “private is political.”1
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Notes
Abderrahim Manchini, Femmes et Islam, L’impératif universel d’égalité (Paris: L’Harmattan, 2006), 25.
Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate (New Haven: Yale University Press, 1992), 79–183.
Fadwa Al-Guindi, Veil, Modesty, Privacy, and Resistance (New York: Berg, 2000), 82–83.
Al-Guindi citing Graham-Brown, Sarah 1988: 71–21, in Images of Women: The portrayal of Women in Photography of the Middle East , 1860–1950. London Quartet Books., “Women are at the center of the family and its sanctity, and hence the term extends to the family in general, as commonly used in verbal greetings and inquiries about health.” 85.
Barbara Stowasser, Women in the Qur’an, Traditions, and Interpretation (New York: Oxford University Press, 1994), 120–121.
Tarif Khalidi, The Qur’an Sura 33:53 (New York: Viking, 2008), 343–344.
Fatima Mernissi, The Veil and the Male Elite, translation of Le Harem Politique (New York: Perseus Books Publishing L.L.C., 1991), 92.
Tradition cited in Khaled Abou El-Fadl, Speaking in God’s Name (UK: One World Oxford, 2001), 211.
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© 2013 Marie-Claude Thomas
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Thomas, MC. (2013). Veiling and Divergent Feminist Voices. In: Women in Lebanon. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137281999_8
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DOI: https://doi.org/10.1057/9781137281999_8
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