Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.01
Editors' Introduction Michal Raucher and Kate Ott This issue of the journal highlights the comparative nature of the field of feminist studies in religion. In addition to articles and poetry, readers will find three conversations among scholars. Together they approach an issue from their distinct perspectives. Authors learn with and from one another as they think anew about their own interests. It is some of the best kind of work in the academy, where a group of scholars approaches intransigent issues together, in the hope that they can use different lenses to provide new answers to old questions. We hope the rich conversations in this issue will generate new ideas, questions, and answers for you as well. Each year, we honor submissions from scholars who are less than four years postgraduation with the Elisabeth Schüssler Fiorenza New Scholars Award (NSA). This year's winner of the NSA is Magda Mohamed. "Queer Muslim Piety" explores queer Muslim women's attitudes toward their hijab. Mohamed's important ethnographic research with queer Muslims disaggregates the hijab and female modesty from heteronormative sexual attraction. Other articles submitted for this award include Emma McDonald's "Finding the Maternal Divine in the Contextual Realities of Motherhood" and Eliana Ah-Rum Ku's "Challenging Texts with Violence toward Women." McDonald argues for a new exploration of maternal metaphors for God in Catholic and Protestant theology. These new metaphors, McDonald demonstrates, can be drawn from more diverse experiences of motherhood than those that have historically been incorporated into divine imagery. Eliana Ah-Rum Ku's article also attends to the voices of those not often heard. Ku reads challenging texts through a postcolonial feminist framework and argues that this approach allows readers to witness suffering and lament alongside injustice. Following the new scholar essays, this issue features two conversations among scholars. These formats reflect our feminist commitment to engage in challenging conversations and promote a multiplicity of opinions. Additionally, the [End Page 1] conversations in these pages are continuations of dialogues started many years ago. Readers will enjoy seeing how the discourse has shifted and grown. In the first roundtable, twelve feminist scholars of the Qurʾan discuss influential methodologies and promising new directions in gender-attuned research in qurʾanic studies. These scholars are expanding a conversation from seven years prior in JFSR 32.2, when scholars published a roundtable on feminist discourse in Islamic studies. This group of twelve scholars collaborated on a roundtable at the International Qurʾanic Studies Association (IQSA) 2022 conference in Palermo, Italy, and subsequently published their conversation in our pages. This roundtable reflects the many ways the feminist study of the Qurʾan has expanded to include extra-qurʾanic corpora, critique of masculinity, and spirituality, among others. Poetry
编辑简介:这期杂志强调了宗教女权主义研究领域的比较性质。除了文章和诗歌，读者还会发现学者之间的三次对话。他们一起从各自不同的角度来看待一个问题。作家们在重新思考自己的兴趣时相互学习。这是学术界最好的工作之一，一群学者一起研究难以妥协的问题，希望他们可以用不同的视角为老问题提供新的答案。我们希望本期丰富的对话也能为你带来新的想法、问题和答案。每年，我们都会向毕业后不到四年的学者颁发Elisabeth schsler Fiorenza新学者奖(NSA)。今年美国国家安全局的获奖者是玛格达·穆罕默德。“酷儿穆斯林虔诚”探讨了酷儿穆斯林女性对头巾的态度。穆罕默德关于酷儿穆斯林的重要人种学研究将头巾和女性端庄从异性恋的性吸引力中分离出来。该奖项的其他参赛文章包括艾玛·麦克唐纳的《在母性的语境现实中寻找母性的神圣》和伊莱安娜·阿鲁姆·库的《挑战对女性暴力的文本》。麦克唐纳主张在天主教和新教神学中对上帝的母亲隐喻进行新的探索。麦克唐纳证明，这些新的隐喻可以从更多样化的母性经历中得出，而不是历史上那些被纳入神圣意象的隐喻。Eliana Ah-Rum Ku的文章也关注那些不常被听到的人的声音。Ku通过后殖民女性主义框架阅读具有挑战性的文本，并认为这种方法允许读者在不公正的同时目睹痛苦和哀叹。继新的学者论文之后，这一期的特色是学者之间的两次对话。这些形式反映了我们女权主义者的承诺，即参与具有挑战性的对话，促进意见的多样性。此外，这些页面中的对话是多年前开始的对话的延续。读者将乐于看到这种论述是如何转变和发展的。在第一次圆桌会议上，十二位研究古兰经的女权主义学者讨论了古兰经研究中性别调和研究的有影响力的方法和有希望的新方向。这些学者正在扩大七年前JFSR 32.2的对话，当时学者们发表了关于伊斯兰研究中的女权主义话语的圆桌会议。这12位学者在意大利巴勒莫举行的国际古兰经研究协会(IQSA) 2022年会议上进行了一次圆桌会议，随后在我们的网页上发表了他们的谈话。这次圆桌会议反映了女权主义对《古兰经》的研究已经扩展到包括《古兰经》以外的语料库、对男性气质和灵性的批评等等。诗歌投稿编辑克洛伊·马丁内斯选择了两首诗作为这期《不同的声音》的特色。克洛伊评论说:“在这期本雅明·巴古丘斯的诗中，我们看到耶稣无情的命运被重新想象成一个向他飘来的‘又大又软’的足球，而无名的迦南妇女得到了一个‘看不见的结构’，一个让我们纪念她作为一个持久的爱和信仰的人物的地方。”我欣赏这些诗歌将现代经历与圣经文学交织在一起的温柔，沿途发现了惊喜、能动性和奇迹的时刻。”本期的下一个对话是最初发生在2022年美国宗教学会会议上的一个小组讨论。我们非常感谢宗教女性主义研究(FSR)的官员Tracy Sayuki Tiemeier和Grace Ji-Sun Kim组织了这次小组讨论。这个小组作为FSR承诺的延续，研究我们的工作是如何产生和巩固白人至上主义和基督教霸权的。Tiemeier和Kim受到Nami Kim在JFSR 38.1上的文章的启发，这是该杂志的特刊，其中我们的官员和董事会成员反思了FSR的过去和变革的重要性。在本次小组讨论中，Grace Ji-Sun Kim、Vijaya Nagarajan、Rachel A. R. Bundang、Najeeba Syeed和Tamara C. Ho反思了反亚洲种族主义和亚洲在社会、学术界和宗教女权主义研究中的不可见性。我们的…
{"title":"Editors' Introduction","authors":"","doi":"10.2979/jfemistudreli.39.2.01","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.01","url":null,"abstract":"Editors' Introduction Michal Raucher and Kate Ott This issue of the journal highlights the comparative nature of the field of feminist studies in religion. In addition to articles and poetry, readers will find three conversations among scholars. Together they approach an issue from their distinct perspectives. Authors learn with and from one another as they think anew about their own interests. It is some of the best kind of work in the academy, where a group of scholars approaches intransigent issues together, in the hope that they can use different lenses to provide new answers to old questions. We hope the rich conversations in this issue will generate new ideas, questions, and answers for you as well. Each year, we honor submissions from scholars who are less than four years postgraduation with the Elisabeth Schüssler Fiorenza New Scholars Award (NSA). This year's winner of the NSA is Magda Mohamed. \"Queer Muslim Piety\" explores queer Muslim women's attitudes toward their hijab. Mohamed's important ethnographic research with queer Muslims disaggregates the hijab and female modesty from heteronormative sexual attraction. Other articles submitted for this award include Emma McDonald's \"Finding the Maternal Divine in the Contextual Realities of Motherhood\" and Eliana Ah-Rum Ku's \"Challenging Texts with Violence toward Women.\" McDonald argues for a new exploration of maternal metaphors for God in Catholic and Protestant theology. These new metaphors, McDonald demonstrates, can be drawn from more diverse experiences of motherhood than those that have historically been incorporated into divine imagery. Eliana Ah-Rum Ku's article also attends to the voices of those not often heard. Ku reads challenging texts through a postcolonial feminist framework and argues that this approach allows readers to witness suffering and lament alongside injustice. Following the new scholar essays, this issue features two conversations among scholars. These formats reflect our feminist commitment to engage in challenging conversations and promote a multiplicity of opinions. Additionally, the [End Page 1] conversations in these pages are continuations of dialogues started many years ago. Readers will enjoy seeing how the discourse has shifted and grown. In the first roundtable, twelve feminist scholars of the Qurʾan discuss influential methodologies and promising new directions in gender-attuned research in qurʾanic studies. These scholars are expanding a conversation from seven years prior in JFSR 32.2, when scholars published a roundtable on feminist discourse in Islamic studies. This group of twelve scholars collaborated on a roundtable at the International Qurʾanic Studies Association (IQSA) 2022 conference in Palermo, Italy, and subsequently published their conversation in our pages. This roundtable reflects the many ways the feminist study of the Qurʾan has expanded to include extra-qurʾanic corpora, critique of masculinity, and spirituality, among others. Poetry ","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.12
Mahjabeen Dhala
Muslim Feminist Exegetes, Not "Handmaidens of Empire" Mahjabeen Dhala (bio) In her essay "Feminism, Democracy, and Empire: Islam and the War of Terror," the late anthropologist Saba Mahmood used the term "handmaiden of empire" to express her wariness of how the Euro-American tropes of freedom and gender equality were directed at Muslim women.1 Her critique inspires my own interrogation of the autonomy of contemporary Muslim feminist qurʾanic discourses. We must ask ourselves: Has feminist Qurʾan scholarship become a "handmaiden of empire" in the context of the Islamophobic and secular underpinnings of Western academia? Have we already become unwitting bedfellows with the "caesars and sultans" of academia that Celene Ibrahim describes? Indeed, unabating Islamophobic rhetoric misconstrues Muslim women's embodiments of religious identity as signs of religious subjugation and has kept Muslim feminist scholarship mired in a prescriptive paradigm charted by white feminist thought. Concurrently, the secularist strategy of promoting liberal and progressive scholarship has deterred feminist approaches that argue for the empowerment of Muslim women from within the tradition. In opposition to such trends, my research centers premodern Muslim women as theologians, exegetes, and activists, and from this vantage point, I develop constructive methodologies for feminist readings of the Qurʾan, including those that consider Muslim exegesis and extra-qurʾanic literature, as advocated for in this roundtable by Hadia Mubarak and Rahel Fischbach, respectively. Moreover, secular scholars often dismiss constructive methodologies as not being "critical" enough based on a secularist understanding of the purpose of "critique" that stems from their own historical contentions within Christian-dominated [End Page 83] institutions that have claimed a monopoly on authenticating knowledge. From a Muslim epistemic standpoint, critique has functioned more as a significant feature inherent to traditional systems of Islamic knowledge production. Muslims subscribe to the monotheistic notion of God and the Qurʾan as the word of God on the tongue of God's Prophet; however, in traditional scholarship, Muslims debate details pertaining to God's precise attributes and debate how the Qurʾan should be read, interpreted, and applied to Muslim life, among other themes. In this intellectual tradition, difference of opinion is often regarded by scholars as both natural and essential. Hence, I ask: Should European Enlightenment and post-Enlightenment notions of critical scholarship be prescriptively applied to nonwhite, non-Christian, indigenous scholarship as well? Furthermore, must qurʾanic studies in Western academia, including feminist readings of the Qurʾan, comply with secularized modalities of knowledge production to be considered sufficiently "critical"? Put plainly, how autonomous is feminist Qurʾan scholarship in the secular academy? Where are the female indigenous voices, those voice
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.10
Yasmin Amin
Critical Studies of Hadith and of Islamic MasculinityTwo Important Frontiers for Future Qur'anic Scholarship Yasmin Amin (bio) This roundtable offers frameworks for critical reading, methods for challenging subjectivity and methodological rigidity, strategies for engaging with qurʾanic interpretive traditions, and avenues for conducting rigorous philological, grammatical, rhetorical, and structural analyses. But at least two additional critical and interrelated issues remain to be explored. First, the majority of feminist works separate qurʾanic narratives about women and men and focus on verses that deal with social issues pertaining predominantly to women (most notably Q 2:282, 4:1, 4:34, and 24:31); however, this approach preserves much of the logic on which patriarchy is built. Future feminist scholarship should devote more energy to understanding the construction of masculinity in the Qurʾan and in extra-qurʾanic sources. Second, many studies focus solely on the Qurʾan and its exegesis by employing works from the inherited canon to deconstruct, undermine, or expose inherent gender biases. However, the inherited canon, especially in the traditionally grounded episteme of qurʾanic sciences, consists of interconnected scholarly disciplines. Authors writing in the tafsīr genre use hadith (aḥādīth) to interpret the Qurʾan, but in doing so, they often disregard the painstaking classification system developed over the centuries to discern the authenticity of hadith reports. Future feminist qurʾanic scholarship should critique the misuse of hadith, particularly in instances where the misuse entrenches male privilege and undermines other instances in the Qurʾan which depict an egalitarian ethos in marriage and gender relations more broadly.1 [End Page 75] Over centuries and generations, male scholars have advanced male legislative and scholarly privileges while female interpretive authorities have been marginalized.2 Therefore, to generate more gender-based research that positively affects women's lived realities, the narrow focus on Qurʾan and tafsīr should be widened to reconstruct a more egalitarian, inclusive, and gender-just ethos for qurʾanic scholarship. Given that the Qurʾan constitutes the foundation of Islamic epistemology and given that scholars interpret it through the prophetic Sunna (the reported actions and behaviors of the Prophet Muḥammad), through qiyās (deductive analogy), and through ijmāʿ (consensus), a reexamination of the whole interpretive foundation is paramount. In particular, the abuse of aḥādīth and prophetic sīra (biographical narrations) when used to entrench prevailing gendered hierarchies and bolster discriminatory laws constitutes a complete disregard for the model prophetic legacy. Current and future generations deserve the right to interpret the Qurʾan and thereby also change the laws in the context of their changing lived realities and circumstances, thus restoring the dynamic relationship between reason and consen
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.28
Lisa Anteby-Yemini
Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.13
Omaima Abou-Bakr
Qurʾanic Textuality and the Potential of Aesthetic (Jamālī) Interpretation Omaima Abou-Bakr (bio) At the other end of the spectrum from the extra-qurʾanic material and women's lived reality is qurʾanic textuality. Much in alignment with Hadia Mubarak's approach to studying the Qurʾan on its own terms, internal logic, and moral world, and with Amira Abou Taleb's overarching paradigm of iḥsān, as described in this roundtable and in her writing more broadly, I put forth a particular hermeneutical "textual" method that draws upon the approaches and interpretive tools of literary criticism and aesthetic theory. Applications on the qurʾanic text would mean analyzing features of textual beauty and harmony—especially in the form of elements of unity, coherence, symmetry, sequence, structural patterns, repetitions, echoes, correspondences, binaries, and counterparts—as a gateway to uncovering deeper ethical and spiritual meanings. The beautiful textual form embodies, illustrates, and conveys an ethical message, and a reader experiences an apprehension of "harmony-in-the-text" as a means and guide to the inner layers of thought. In other words, the process seeks a synthesis of aesthetic sense, emotive response, and reflection (tadabbur)—with a focus on gender ethics. This method of examining language, rhetorical devices, structure, and style has both classical and modern roots. Classical concepts like iʾjāz (the Qurʾan's inimitability), such as in Kitāb Ḍalāʾil al-Iʾjāz (Proofs of Inimitability) and Asrār al-Balagha fī ʿIlm al-Bayān (Secrets of Rhetoric in the Science of Eloquence) by ʿAbd al-Qāhir al-Jurjānī' (d. 471 H/1078 CE), Nazm al-Qurʾān (Structural Organization of the Qurʾan) by al-Jāḥiẓ (160–256 H/776–869 CE), and Sufi symbolic interpretation (al-tafsīr al-ishārī), dealt with diverse textual facets, though rarely leading to holistic considerations, such as making clear links with ethical meanings and gender justice. Modern developments and special interest in coherence-focused exegesis begin with Hamīdudīn Farāhī (1836–1930) and Amīn Iṣlāḥī (1904–97), and contemporary scholarship's revivification of this trend includes the literary school of Amīn al-Khulī (1895–1966) and Āʾisha Abd [End Page 87] al-Raḥmān (1913–98) in Egypt, initiating her work of exegesis that focuses on stylistic features of eloquence and psychological effect entitled al-Tafsīr al-Bayānī lil-Qurʾān al-Karīm (1962). More scholarship centering coherence and unity followed, including the studies of Mustansir Mir (b. 1949) on the "sura as a unity," al-Waḥda al-Bināʾiyya li-l-Qurʾān al-Majīd (Structural Unity of the Glorious Qurʾan, 2006), by Taha Jabir Alalwani (1935–2016), and Salwa El-Awa's Textual Relations in the Qurʾan (2006). Currently, this scholarly movement of holistic approaches in qurʾanic studies is led and applied by Nevin Reda.1 Building on this tradition, I seek more applications of this kind of hermeneutics through what is termed in literary theory as "close reading"
《古兰经》的文本性和审美的潜力(Jamālī)解释奥玛玛·阿布·巴克尔(bio)在《古兰经》之外的材料和女性生活现实的另一端是《古兰经》的文本性。与Hadia Mubarak研究《古兰经》自身条件、内在逻辑和道德世界的方法，以及Amira Abou Taleb的iḥsān总体范式非常一致，正如在这次圆桌会议和她更广泛的写作中所描述的那样，我提出了一种特殊的解释学“文本”方法，该方法利用了文学批评和美学理论的方法和解释工具。在古兰经文本上的应用意味着分析文本的美与和谐的特征——特别是以统一、连贯、对称、顺序、结构模式、重复、呼应、对应、二元和对应物等元素的形式——作为揭示更深层次的伦理和精神意义的门户。优美的文本形式体现、阐释和传达了一种伦理信息，读者体验到一种对“文本和谐”的理解，这是一种通往思想内层的手段和指南。换句话说，这个过程寻求审美、情感反应和反思(tadabbur)的综合——重点是性别伦理。这种考察语言、修辞手段、结构和风格的方法既有古典的根源，也有现代的根源。古典概念就像我ʾjāz(《ʾ的不可模仿性),如在装备ābḌalāʾil al-Iʾjāz(不可模仿性的证明)和Asrār al-Balagha fīʿIlm al-Bayān(雄辩的言辞在科学的秘密),ʿAbd al-Qāhir al-Jurjānī’(471 d。H /公元1078年),Nazm al-Qurʾān(结构组织的《ʾ)al-Jāḥ我ẓ(160 - 256 H / 776 -公元869年),和苏菲象征性解释(al-tafsīr al-ishārī),不同的文本处理方面,虽然很少导致整体考虑,比如与伦理意义和性别正义建立明确的联系。现代发展和对以连贯为中心的释经的特殊兴趣始于ham dud n Farāhī(1836-1930)和am n Iṣlāḥī(1904-97)，当代学者对这一趋势的复兴包括埃及的am n al- khuli(1895-1966)和Ā al- isha Abd [End Page 87] al-Raḥmān(1913-98)的文学流派，开始了她的释经工作，专注于口才和心理效果的风格特征，名为al- tafs r al-Bayānī il- qur r ān al- kar m(1962)。随后出现了更多以一致性和统一性为中心的学术研究，包括Mustansir Mir (b. 1949)对“篇章作为一个统一体”的研究，al-Waḥda al- binir iyya li-l-Qur ā ān al- majmajd(《荣耀的古兰经的结构统一性》，2006)，Taha Jabir Alalwani(1935-2016)的研究，以及Salwa El-Awa的《古兰经中的文本关系》(2006)。目前，这种整体方法在古兰经研究中的学术运动是由Nevin reda领导和应用的。1基于这一传统，我寻求这种解释学的更多应用，通过文学理论中所谓的“细读”来识别文本结构和设计，这些结构和设计可以揭示主题的“潜文本”，这些主题没有明确说明，但具体体现，暗示，并且是更整体意义的一部分这种努力背后的美学(jamālī)哲学是，和谐的形式体现和反映了和谐的价值观，读者能够欣赏和思考神圣文本的这一明显方面，就像追随一幅复杂的、丰富多彩的、对称比例的挂毯，吸引着我们对完美和美丽的感觉。与美丽的事物相遇——在这种情况下，是神圣的经文——开启了灵魂对更高精神意义的理解。苏菲派以前在他们关于象征主义、符号(ishārāt)和诗学的文献中使用了古典阿拉伯语al-majāz qantarāt al-ḥaqīqa(比喻/隐喻是通向现实的桥梁)因此，这种取向可以被认为是对这种解释学追求的重要启发。Muḥyīddīn伊本·阿拉比(公元560-638 H/公元1165-1240)，在他602年撰写的论文Kitāb al-Jalāl wa-l-Jamāl(《威严与美丽之书》)中……
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908296
Roshan Iqbal
Nurturing Gender JusticeQurʾanic Interpretation and Muslim Feminist Thought Roshan Iqbal (bio) Here I attempt to categorize Muslim feminists' methodological interventions that are aimed at advancing gender equality from within the tradition.1 I highlight four notable areas of intervention that have significantly contributed to this ongoing pursuit: intertextuality, intratextuality, fiqh (jurisprudence), and Sufi and philosophical texts. Intratextuality, as Amira Abou-Taleb, Omaima Abou-Bakr, Abla Hasan, and others describe it here, is the practice of comparing interconnected qurʾanic verses and terms, rather than interpreting them atomistically. It involves considering verses within the broader context of the Qurʾan's emphasis on promoting justice and equality for all humanity. Amira Abou-Taleb argues that iḥsān is at the core of the Qurʾan's moral worldview, emphasizing that justice is a crucial prerequisite for iḥsān. Gender justice, when viewed through the lens of iḥsān, becomes not only a fundamental societal objective but also an essential means to uphold the Qurʾan's moral framework. Similarly, Abla Hasan provides a contextual reappraisal of Q 4:34 using an intratextual approach. In her broader work, Celene Ibrahim looks at sexuality in the Qurʾan through a comprehensive analysis of narratives involving female figures.2 Another example is Hadia Mubarak's analysis of [End Page 59] male and female nushūz (rebellion) in Q 4:34 and Q 4:128.3 These scholars, and others, provide us with an invaluable female-centric lens through which to understand the Qurʾan's intratextuality.4 The second feminist methodological intervention is intertextuality. Intertextuality invites a reappraisal of qurʾanic meanings considering aḥādīth (oral narrations, Eng. hadith), sunna (the reported actions and behaviors of the Prophet Muḥammad), and asbāb al.nuzūl (the reported contexts for the revelation of specific qurʾanic verses). Fatema Mernissi is generally considered the first contemporary Muslim feminist to investigate the authenticity and authority of aḥādīth attributed to the Prophet Muḥammad about the issue of woman's leadership.5 Saʾdiyya Shaikh also studies the construction of gender in aḥādīth discussing women's knowledge and sexuality.6 Other attempts include Rawand Osman's study of female figures in Shiʿi aḥādīth, exegesis, and biographical literature.7 In this roundtable and elsewhere, Yasmin Amin examines the misapplication of hadith, specifically when it reinforces male privilege and undermines the Qurʾan's portrayal of egalitarian principles in marriage and gender relations. Rahel Fischbach also discusses the challenges and potential of using additional exegetical and narrative literature, alongside the Qurʾan, to foster gender-just interpretations. The third methodological intervention by Muslim feminists considers issues of fiqh. An example of this can be found in the insights of Hina Azam, who finds Islamic law to have two competing and sometimes ov
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.24
Rachel A. R. Bundang
See Me, Hear Me, Recognize Me Rachel A. R. Bundang (bio) On the way to preparing these reflections,1 I stopped to watch the documentary short 38 at the Garden, in which Jeremy Lin finally gives himself permission to revisit the winter of 2012, when Linsanity hit the New York Knicks and the NBA.2 Much of the film shows the racism he encountered throughout his pursuit of a professional basketball career, in his improbable rise and fall. Through interviews with journalists, comedians, cultural commentators, and former teammates, we remember and understand anew the multilayered importance of representation and the way Lin shattered expectations. What I found most thoughtful, though, was the way Lin presented his unique, Cinderella experience as bookended with the Trump-fueled anti-Asian racism of these last few years. The documentary pointed me right to the predicament of Asian invisibility, which means that we are hiding in plain sight—until we are not. Asian invisibility in the United States is made to feel and seem natural, so that the moments and patterns of racism go unquestioned. The anti-Asian racism that flared up under Trump has not gone away; at best, it has leveled off a little. I have been living and working in coastal cities most of my life, and it surprised me that even in the Bay Area, with its high Asian, Asian American, or Pacific Islander (AAPI) population, I was attacked, harassed, made to feel unsafe and unwelcome. By making his bigotry clear, undeniable, and unapologetic, Trump gave permission through his example. Shifting Trump's familiar, othering tropes of contagion, infestation, and disease, I posit that he contaminated the social climate so that attacks in public spaces and public discourse became more common, normalized, and even "excused." In my case, I also saw [End Page 133] this bigotry seep into the workplace/classroom climate, when at a former institution a white male student freely hurled racist insults at me and suffered little consequence other than being transferred out of my class. AAPI individuals and communities are often rendered strange, and othered, as in the original sense of "alien"; it is so embedded that racists do not always recognize how or that they are being racist. We generally "wear our foreignness on our face," so while we might have occasional, situational power or privilege, it is capped or porous. Unless we happen to be visibly white-passing (or some other form of passing more readily slotted and intelligible), we will never be perceived as American, if that means trying to locate ourselves in that strict racial binary. And that is also part of the invisibility. In the US context, the racial binary still hangs heavy and admits nothing but "Black and white." The continuum is not real, and it does not work. Additionally, AAPI communities contend with the messiness and uncertainty of who actually counts as Asian, and when, and why, and how; I cannot think of the equivalent of a one-drop rule for u
在准备这些思考的路上，我停下来看了纪录片短片《38》，林书豪终于允许自己重新回到2012年的冬天，当时“林来疯”(Linsanity)冲击了纽约尼克斯队(New York Knicks)和nba。影片的大部分内容都展示了他在追求职业篮球生涯的过程中，在他不可思议的起起落落中遇到的种族主义。通过对记者、喜剧演员、文化评论员和前队友的采访，我们记住并重新理解了表现的多重重要性，以及林打破期望的方式。不过，我觉得最令人深思的是，林将自己独特的灰姑娘经历与过去几年特朗普引发的反亚裔种族主义联系在一起的方式。这部纪录片让我明白了亚洲人被忽视的困境，这意味着我们一直隐藏在众目睽睽之下——直到我们被遗忘。亚洲人在美国被忽视，这让人感觉很自然，看起来也很自然，所以种族主义的时刻和模式就不会受到质疑。特朗普执政期间爆发的反亚裔种族主义并没有消失;最好的情况是，它已经趋于平稳。我一生中大部分时间都在沿海城市生活和工作，令我惊讶的是，即使在亚裔、亚裔美国人或太平洋岛民(AAPI)人口众多的湾区，我也会受到攻击、骚扰，感到不安全和不受欢迎。特朗普明确地、不可否认地、毫无歉意地表明了他的偏执，通过他的榜样给予了许可。改变特朗普熟悉的其他传染、侵扰和疾病的比喻，我假设他污染了社会氛围，使公共空间和公共话语中的攻击变得更加常见、正常化，甚至“借口”。在我的例子中，我也看到这种偏见渗透到工作场所/课堂气氛中，当在以前的机构中，一名白人男学生自由地对我进行种族主义侮辱时，除了被转出我的班级外，几乎没有受到任何后果。亚太裔的个人和社区经常被认为是奇怪的和另类的，就像“外星人”的原始含义一样;它是如此根深蒂固，以至于种族主义者并不总是认识到他们是如何或他们是种族主义者。我们通常会“把我们的外国人烙印在脸上”，所以虽然我们偶尔会有权力或特权，但它是受限的或漏洞百出的。除非我们恰好是明显的白人通过(或其他更容易被划分和理解的形式的通过)，否则我们永远不会被视为美国人，如果这意味着试图将自己定位在严格的种族二元中。这也是隐形的一部分。在美国的背景下，种族二分仍然很重，只承认“黑人和白人”。连续体是不真实的，它不起作用。此外，亚太裔社区还面临着一些混乱和不确定的问题:谁才是真正的亚洲人、何时、为何以及如何被算作亚洲人;对于我们来说，我想不出任何与“一滴规则”相对应的规则，尽管这首先是有问题的，但除了根据外观来衡量之外。我们面对东亚性在亚太地区的永久主导地位，并质疑将所有群体放在一起是否有任何好处。让我们不要忘记混合种族和/或白传球的额外层次和模式。与我的学术工作有关，当我写作或陈述时，我不能假设任何事情。很难确切地知道我的听众对我的背景或身份的理解，以及我们可能有共同的起点。我经常会备好解释性材料，以防万一，根据需要随时添加或删减。这就像过度包装的诱惑——在这种情况下，有一个装满括号的手提箱!——准备应付一切突发事件，随时准备寻找各种可能的连接点。所以，它会感觉好像进展缓慢和口吃。每次我必须做解释，就像从头再来一样。正如我一直在思考的那样，隐形可以通过几种方式发挥作用。一方面，它可以作为……
{"title":"See Me, Hear Me, Recognize Me","authors":"Rachel A. R. Bundang","doi":"10.2979/jfemistudreli.39.2.24","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.24","url":null,"abstract":"See Me, Hear Me, Recognize Me Rachel A. R. Bundang (bio) On the way to preparing these reflections,1 I stopped to watch the documentary short 38 at the Garden, in which Jeremy Lin finally gives himself permission to revisit the winter of 2012, when Linsanity hit the New York Knicks and the NBA.2 Much of the film shows the racism he encountered throughout his pursuit of a professional basketball career, in his improbable rise and fall. Through interviews with journalists, comedians, cultural commentators, and former teammates, we remember and understand anew the multilayered importance of representation and the way Lin shattered expectations. What I found most thoughtful, though, was the way Lin presented his unique, Cinderella experience as bookended with the Trump-fueled anti-Asian racism of these last few years. The documentary pointed me right to the predicament of Asian invisibility, which means that we are hiding in plain sight—until we are not. Asian invisibility in the United States is made to feel and seem natural, so that the moments and patterns of racism go unquestioned. The anti-Asian racism that flared up under Trump has not gone away; at best, it has leveled off a little. I have been living and working in coastal cities most of my life, and it surprised me that even in the Bay Area, with its high Asian, Asian American, or Pacific Islander (AAPI) population, I was attacked, harassed, made to feel unsafe and unwelcome. By making his bigotry clear, undeniable, and unapologetic, Trump gave permission through his example. Shifting Trump's familiar, othering tropes of contagion, infestation, and disease, I posit that he contaminated the social climate so that attacks in public spaces and public discourse became more common, normalized, and even \"excused.\" In my case, I also saw [End Page 133] this bigotry seep into the workplace/classroom climate, when at a former institution a white male student freely hurled racist insults at me and suffered little consequence other than being transferred out of my class. AAPI individuals and communities are often rendered strange, and othered, as in the original sense of \"alien\"; it is so embedded that racists do not always recognize how or that they are being racist. We generally \"wear our foreignness on our face,\" so while we might have occasional, situational power or privilege, it is capped or porous. Unless we happen to be visibly white-passing (or some other form of passing more readily slotted and intelligible), we will never be perceived as American, if that means trying to locate ourselves in that strict racial binary. And that is also part of the invisibility. In the US context, the racial binary still hangs heavy and admits nothing but \"Black and white.\" The continuum is not real, and it does not work. Additionally, AAPI communities contend with the messiness and uncertainty of who actually counts as Asian, and when, and why, and how; I cannot think of the equivalent of a one-drop rule for u","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.04
Eliana Ah-Rum Ku
Abstract: Postcolonial feminist hermeneutics presents many challenges to the traditional interpretation of Bible passages. Recognizing the ethical issues in Old Testament metaphors about unclean and unfaithful women, readers now contemplate how to understand and accept in modern times these texts that reveal disenfranchised and excluded voices. This study deals with the violence inflicted on women under the guise of reasonable punishment and its unavoidable results as these are narrated in cultural contexts. This study uses a postcolonial feminist perspective to examine how the book of Lamentations and the novel Comfort Woman reveal the violence, oppression, and forced silence imposed on women. In addition, through finding the value in both the witness to and resistance to suffering, as well as through exploring participation in suffering, this study probes how to dismantle the structure of colonialism that reduces women to victims and offers an alternative reading of the biblical script that in the past has justified violence against women.
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.27
Elisheva Rosman
Abstract: Religious women see their faith as an important component in their lives and want it to be a positive and constructive force. However, at times they wish to bring about change that affects the religious sphere. Such changes—even if they are minor—require actions that are not always accepted favorably by religious authorities. Religious women must devise strategies to bring about the change they wish to see. Using a typology of strategies employed by religious feminists when dealing with religious systems and the role the state plays in this relationship, this article explores the strategy of leveraging based on two case studies. The first, focusing solely on Jewish women in Israel, examines the issue of ritual immersion in state-owned baths. The second explores marriage captivity in Israel and the Netherlands and involves Jewish Orthodox and Muslim women in both countries (as well as others). The article demonstrates the strategy of leveraging and discusses its potential as a tool for change, concluding with suggestions for future research.
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