The Hijab and Work: Female Entrepreneurship in Response to Islamophobia

This article focuses on the emerging phenomenon of Muslim women’s entrepreneurial networks in France. It seeks to illustrate a causal relationship between a sociopolitical context where state secularism (laïcité) has been abusively interpreted as a blank check to enforce religious neutrality in France, which has therefore inadvertently encouraged these entrepreneurial networks. As such, this article positions these networks as form of empowerment to overcome the sense of humiliation, isolation, and exclusion produced by the current context of state secularism in France, rather than solely an illustration of an independent entrepreneurial spirit. The labor market appears as a field in which social and political practices regulating religious visibility have been enacted within a context of religious tensions in French society rising since the late 1980s (Baubérot 2000). This occurs between the pre-eminence of individual freedoms in secularism and the anticlerical tendencies that can be inferred from recent decisions made by French courts. Based on observations of participants in two women’s entrepreneurship networks made as part of my doctoral research on the impact of la nouvelle laïcité on the lives of Muslim women in France, this article also draws on qualitative interviews with over 30 Muslim women entrepreneurs and dozens of participants involved in professional network initiatives. Because these networks are rapidly evolving and relatively new, my fieldwork data addresses a significant gap in the literature concerning this particular aspect of the debate concerning laïcité. This study makes it possible to observe how in a key part of the private sector—that of entrepreneurial self-employment—the question of the place of religion and its expression in society is a consequence of a particularly French shift away from a common-sense duty of religious neutrality, the result of mounting layers of political debate over the hijab at schools, universities, and hospitals. The Baby Loup case legally confirms the gradual prohibition of public displays of religion outside of the public-sector work environment.     

Turning Back the Clock? Violence against Women and the Trump Administration

ABSTRACT

The Trump Administration has engaged in a systematic rolling back of protections, regulations, and a host of other social safety net programs for vulnerable people, leaving over half of the population in dismay while others celebrate archaic triumphs. In this context, our focus is limited to the Trump Administration’s efforts—through law and words—to turn back the clock for women. We examine the reinforcement of overt forms of inequality rooted in patriarchy through domestic law as well as Trump’s misogynistic attitude and language toward women. Given that his words hold a greater significance now that he is President of the United States, he has a “gold-plated” pulpit to share and spread his misogynistic hostile rhetoric and propaganda: anti-women objectification, devaluing, and demonization through hegemonic “wordfare” while feeding and fueling sexism across the country. We conclude by suggesting that Trump’s rhetoric and that of other leading political figures are contributing to a darker time for those not in the white elite heteronormative order with short and long term implications and harm. We caution that the current dangers posed by these attacks are entering us into an endemic misogynist normal: retroactively moving the Country back in time at a dangerous speed.     

What Secular Age?

After asserting that the title of Charles Taylor’s book A Secular Age is misleading—since around the world religious communities of belief are still quite robust—this paper argues that the most important tension in contemporary societies, is not, as Taylor thinks, that between believers and so-called unbelievers, but rather that between monists and pluralists, between advocates of closed communities and advocates of open communities, be they religious or secular.     

The securitisation of life: Eastern Kurdistan under the rule of a Perso-Shi'i state

Abstract

Since the 1979 Revolution, the Iranian state has adopted a sophisticated set of policies to assimilate the Eastern Kurds. The Kurds are often the main target of the Iranian state’s military operations, its assimilatory strategies, and its regime of surveillance. After the ‘conquest’ (fath) of Eastern Kurdistan (Rojhelat) in 1979, the state tried to retain control over the region through systemic militarisation, the establishment of ‘revolutionary institutions’, and new religious and cultural centres, to transform the demographic, religious and cultural profile of Kurdistan. This paper is an attempt to illuminate the state’s religious nationalism and various forms of assimilatory strategies that the Islamic Republic of Iran has employed to transform Kurdish regions.     

Women’s Rights, Shari‘a Law, and the Secularization of Islam in Iran

Rather than a simple imposition of the shari‘a law, the Islamization of postrevolutionary Iran transpired at the intersection of political necessities, social realities, religious considerations, and legislative initiatives. As much as the Islamization project transformed society, this social transformation also reconfigured the meaning of the shari‘a and expanded the boundaries of communities with interpretive authority over its legal injunctions. The Iranian postrevolutionary experience highlights the fallacies of bifurcated conceptions of religion and politics and more specifically that of church and state. Through the examination of two important legislations on abortion rights and women’s inheritance, I show the contingencies in which the shari‘a is understood and contested in public. The success or failure of the Islamic Republic depends not on the separation of church and state but on how pluralistic and open the communities that lay claim on religious interpretive authority will become.     

Repression and endurance: anathematized Hindu and Sikh women of Afghanistan

Hindus and Sikhs, longtime minority religious communities in Afghanistan, have played a major role in the social, cultural, and economic development of the country. Their history in Afghanistan has not been faithfully documented nor relayed beyond the country's borders by their resident educated strata or religious leaders, rendering them virtually invisible and voiceless within and outside of their country borders. The situation of Hindu and Sikh women in Afghanistan is significantly more marginalized socially and politically. Gender equality and women's rights were central to the teachings of Guru Nanak, but gradually became irrelevant to the daily lives of his followers in Afghanistan. Hindu and Sikh women have sustained their hope for change and seized any opportunity presented to play a role in the process. Active participants in the social, cultural, and religious life of their respective communities as well as in Afghanistan's government, their contributions to social changes and the political process have gone mostly unnoticed and undocumented as their rights, equality, and standing in the domestic and public arena in Afghanistan continue to erode in the face of continuous discrimination and harassment.     

Mental Strategies for Fighting the IS: A Field Study of the Peshmerga Soldiers in Northern Iraq

This study analyzes the war against the Islamic State (IS), specifically on the front in northern Iraq, and the mental strategies that the Kurdish Peshmerga soldiers use to maintain their combat motivation. For this field study, dozens of soldiers of various ranks were interviewed and observed on three fronts outside of Mosul, Erbil, and Kirkuk in February 2014. While some mental strategies are nearly universal, others depend on the characteristics of the fighting force and the threat that they face. The article identifies five distinct mental strategies for dealing with the stress of fighting the IS: simultaneous dehumanization and humanization of the enemy, seeing a larger cause, use of humor, religious identity, and martyrdom. The findings suggest that factors beyond primary group cohesion, on which much previous research has focused, can play an important role in increasing soldiers’ fighting power.     

In the Name of the Cause: Women's Work in Secular and Religious Terrorism

The article begins by providing a brief history of the involvement of females in the conduct of modern terrorism and discusses the different ideological mindsets that account for their becoming more involved in terrorism associated with ethno-separatist rather than religious concerns, with an eye to the fact that the trend shows unmistakable signs of changing. Secondly, it considers the structure of logic, or systems of contention, that secular and religious groups employ in attempting to legitimize women and girls offering themselves up as martyrs, and discusses what mechanisms they share for doing so. The thesis of this paper is that secular and religious terrorism, though seeking to create significantly different worlds, one modern, the other traditional, fall back upon many of the same rhetorical strategies to justify females engaging in political violence, especially the rhetoric of martyrdom. The Sri Lankan nationalist-based Liberation Tigers of Tamil Eelam (LTTE) is highlighted as the secular example and Hamas and Islamic Jihad as the religious ones.     

The Identity of Turkey: Muslim and secular

Abstract

This article analyses the rise of political Islam in Turkey in the context of the akp's tenure in power with reference to complex social, economic, historical and ideational factors. It aims to answer one of the key questions, which has wider implications for the West and Islamic world: ‘having experienced the bad and good of the West in secularism and democracy’, as claimed by Samuel Huntington's ‘clash of civilisations’ thesis, is Turkey in transition from a secular to an Islamic state? The article first questions Turkey's ‘bridge’ or ‘torn-country’ status and then explains the akp's ambivalent policies towards religious and identity issues in relation to the increased public visibility of Islam and a ‘performative reflexivity’ of ‘Muslim-selves’. It concludes that the real issue at stake is not the assumed clash of secular and Muslim identities but the complex of interdependence between Islam, secularism and democratisation in Turkey.     

Ummah or tribe? Islamic practice,political ethnocentrism,and political attitudes in Indonesia

Existing research has uncovered a link between religious practice and political ethnocentrism. Religious individuals are relatively inclined to both support policies that benefit their own ethnic group and support political competitors seeking to represent them. These findings are broadly consistent with a large body of literature that examines the relationship between religion and ethnic prejudice. To date, empirical research has concentrated overwhelmingly on Western, Christian contexts. There is, however, reason to believe that Islamic practice may produce more universalistic beliefs and attitudes. This paper examines the relationship between religious participation and political ethnocentrism in Indonesia, this world’s largest Muslim-majority country. Using survey data collected during the lead-up to the 2009 national elections, this paper examines the relationship between religious practice and expressed preference for co-ethnic political leadership. It finds that a respondent’s self-reported level of religious activity strongly correlates with stated preference for co-ethnic leadership. These findings bolster confidence that the relationship between religious participation and ethnocentrism holds beyond Western Christian contexts. For Indonesia, deepening Islamic practice could thus predict a rise in ethnocentrism, threatening the country’s reputation for tolerance.     

The public valuation of religion in global health governance: spiritual health and the faith factor

ABSTRACT

This article explores how the role of religion is evaluated in global health institutions, focusing on policy debates in the World Health Organization (WHO) and the World Bank. Drawing on Luc Boltanski and Laurent Thévenot’s pragmatist approach to justification, I suggest that religious values are creative and worldly performances. The public value of religion is established through a two-pronged justification process, combining generalizing arguments with particularizing empirical tests. To substantiate the claim that abstraction alone does not suffice to create religious values in global public health, I compare the futile attempts of the 1980s to add ‘spiritual health’ to the WHO’s mandate with the more recent creation of a ‘faith factor’ in public health. While the vague reference to some ‘Factor X’ inhibited the acceptance of spiritual health in the first case, in the second case, ‘compassion’ became a measurable and recognized religious value.     

Tracking the gender politics of the Millennium Development Goals: struggles for interpretive power in the international development agenda

This article tracks the gender politics of the processes that led to the adoption of the Millennium Development Goals and that continued to feature in subsequent policy debates. It suggests that this politics is rooted in tensions between conceptualisations of rights and capabilities that characterised the preceding decade. While feminist organisations made major gains on women’s rights during 1990s, it was a narrow version of human capabilities that defined the MDGs. Feminist efforts since then have focused on defending sexual and reproductive rights in the face of the attacks mounted by an ‘unholy alliance’ led by the Vatican and supported by a shifting group of countries and religious groups. This has led to the relative neglect of the economic injustices associated with the dominant market-led model of development.     

The ‘Bulgarian ethnic model’—reality or ideology?

The notion of the ‘Bulgarian ethnic model’ has become part and parcel of the rhetoric of Bulgaria's political elite. While often used to acknowledge the political participation of the Turkish minority, which has played a stabilising role in post-communist Bulgaria, the notion of the ‘Bulgarian ethnic model’ conceals other important aspects of ethnic relations in Bulgaria. The article considers three factors that render the notion of the ‘Bulgarian ethnic model’ problematic: the existence of racism, discrimination and exclusion; the issue of minority rights; and the popularity of nationalist parties.     

The Gender Logics of Resistance to the ‘War on Terror’: constructing sex–gender difference through the erasure of patriarchy in the Middle East

Abstract

This article asks, ‘How are femininities constructed in resisting the “war on terror” and with what implications for women's agency and the conceptualisation of gender?’ It examines the under-studied gender logics of non-violent resistance to the ‘war on terror’ by focusing on a series of conferences held in Cairo, between 2002 and 2008, uniting opposition to imperialism, Zionism, neoliberalism and dictatorship. Whereas much feminist scholarship conceptualises sex–gender difference within patriarchy as the major source of women's subordination, women speakers at the Cairo conferences erased patriarchy as a source of subordination and valorised sex–gender difference as a source of agency in resisting the ‘war on terror’. Femininities were constructed against the dominant narratives and practices of the war on terror through the representation of national/religious or class differences. These ‘resistance femininities’ represent strategically essentialised identities that function to bridge differences and mobilise women against the ‘war on terror’.     

Democrats and Minority Marginalization: The Case of Pakistan

Pakistan is the first post-war experiment in political Islam to establish a democratic state. While Pakistan's consistently poor democratic record has disadvantaged every citizen, its religious minorities are especially marginalized. This article argues that this marginalization is a consequence of institutionalized political inequality, which indeed may be the root cause of Pakistan's overall democratic weakness. Again, contrary to the popular perception, this article demonstrates that Pakistan's democratic leaderships are as—if not more—complicit in this marginalization as the Islamist dictator Zia-ul-Haq and others. First, the worldview of Pakistan's ostensibly liberal-democratic founder Mahomed Ali Jinnah and its impact on the constitutional framework of Pakistan is analysed. Second, the political culture spawned by another ostensibly democratic leader Zulfiqar Ali Bhutto in securing the mandate for the new post-1971 constitution is explicated. These two ‘democratic’ processes have profoundly influenced the marginalization of religious minorities in Pakistan. This has significant lessons for ‘democratic’ transition leaderships in the contemporaneously evolving cognate experiments in the Arab Spring regions and elsewhere where similarly small minorities exist.     

Global South rhetoric in India’s policy projection

While an on-going statist project tries to portray India as a ‘rising power’ in world politics, the fact remains that India’s global projection continues to be heavily fashioned by the Global South rhetoric. Such rhetoric is inclusive of irredentism and contestation with western norms and ideals along with cooperation leading to a complex process of interactions shaping up the global order. For countries like India being claimant to the status of ‘civilisational state’, the strong urge for autonomy along with the self-perception of national and cultural greatness is shared by the elite along with a sense of strategic importance. Such identity formation, however, reduces and sometimes obliterates the gaps between ‘internal’ and ‘external’, bringing into academic scrutiny the whole range of policymaking and to what extent it matches the state rhetoric.     

Passing on the history of ‘comfort women’: the experiences of a women’s museum in Japan

This article explores the activities and experiences of a women’s peace museum in Japan which especially tries to pass on the history of Japan’s military sexual slavery, or the ‘comfort women’ issue. The system of Japan’s military sexual slavery had not been written as a part of history until courageous survivors testified and documentary evidence was unearthed in the 1990s. With few material exhibits of sexual violence, testimonies play a significant role in the exhibitions. Panels displaying the testimony of both survivors and former soldiers try to represent the person as a whole, situating sexual enslavement or crimes as part of their overall life, rather than extracting the harsh experience in an isolated way. The concrete and detailed activities of this privately run museum show the challenges faced by museums dealing with the dark history of their own country.     

Micro-Finance,Women’s Empowerment and Fertility Decline in Bangladesh: How Important Was Women’s Agency?

Abstract

As Nobel Prize winner Amartya Sen has argued “[Bangladesh’s development achievements have] important lessons for other countries across the globe, [in particular a focus on] reducing gender inequality”. A major avenue through which this emphasis has been manifest lies, according to this narrative, in enhancements to women’s agency for instrumental and intrinsic reasons particularly through innovations in family planning and microfinance. The “Bangladesh paradox” of improved wellbeing despite low economic growth over the last four decades is claimed as a paradigmatic case of the spread of both modern family planning programmes and microfinance leading to women’s empowerment and fertility reduction. In this paper we show that the links between microfinance, empowerment and fertility reduction, are fraught with problems, and far from robust; hence the claimed causal links between microfinance and family planning via women’s empowerment needs to be further reconsidered.     

Somewhere Between Love and Justice: a Roman Catholic Church in Paris Responds to the European Migration Crisis

The European migration crisis has had a transformative impact on many transit and destination localities in Europe, and in doing so it has mobilised many faith-based communities. This paper analyses the social action of Saint Bernard de La Chapelle, a Roman Catholic parish in northern Paris, which hosts a semi-formal association called Solidarités Saint Bernard (SSB) involved in support and relief activities for indigent migrants in the local area. Based on ethnographic research conducted within the parish and the association, I analyse how the topic of migration has become a point of exchange between the parish community and local civil society, how religious and secular discourses and motivations co-exist within SSB, and how these influences shape SSB’s social action. Through this micro-scale approach, and drawing on Luc Boltanski’s theoretical framework of regimes of action, my aim is to identify conceptual elements to better understand the broad convergence between religion, social action, and migration, and to better understand the relation between charity and justice within faith-based social action in the domain of migration advocacy more specifically.     

The Hybrid Terrorist Organization: Hezbollah as a Case Study

Since 1982, Hezbollah has evolved from a “revolutionary vanguard” terrorist organization bent on violently overthrowing the Lebanese government to a hybrid terrorist organization that uses legitimate political tools to the same end. Today Hezbollah operates on the civilian plane of da’wa, social welfare, and religious education; the military–Resistance plane (jihad); and the political plane. In its drive to dominate Shi’ite society, Hezbollah overcame its chief rival, Amal, and now plays a decisive role in Lebanon's political system and the Middle East. Understanding Hezbollah's emergence as a prototypical hybrid terrorist organization is key to understanding global and local jihad movements.