Gender,Politics and the State: What Do Middle Eastern Women Want?

The essays that follow are drawn from invited presentations of the Conference Group on the Middle East, which meets annually in conjunction with the American Political Science Association. The essays published here were presented in San Francisco, August 29-September 1, 1996, on one of three panels dealing with gender, politics and the state. Thanks to the continuing generosity of the Ford Foundation, five scholars from the Middle East were able to participate. The contributors would like to thank Farhad Kazemi, Deborah Gerner and Jean Lecafor their excellent comments at the panels. Louis J. Cantori, who has shepherded the Conference Group since its creation by a group of University of Chicago graduates more than a decade ago, deserves special thanks for his tireless commitment.     

where do women ‘stand’ in Islam? negotiating contemporary Muslim prayer leadership in North America

The article analyses programmes against gender-based violence (GBV) in Cambodia in order to understand what notions of power, agency and resistance reside within these programmes. The text relies on in-depth interviews with four different organisations in Cambodia. The interviews display a number of hands-on practices of resistance against GBV, which require a broad discussion of identity in order to be fully understood. In particular, the organisations emphasize the importance of approaching men—in men's groups, as trainers and role models—in the resistance against GBV. In their approach to Cambodian men, the trainers mixed representations of a more ‘particular’ character with representations of a more ‘universal’ appearance. Both in the establishment of new subject positions and new discourses, the Cambodian trainers leaned upon and alternated between universal and particular notions. In addition, men's ‘particular’ subject positions became the very lens through which they considered ‘universal’ notions of violent masculinities. New aspects of the resistance against GBV thus become visible as the concepts of universalism and particularism are put in use. It is in the nexus between ‘universal’ and ‘particular’ representations that a non-violent masculinity is fostered.