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Relevant bibliographies by topics / Fatima Mernissi

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Academic literature on the topic 'Fatima Mernissi'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Fatima Mernissi"

1

Sauda’, Limmatus. "Hadis Misoginis dalam Perspektif Hermeneutika Fatima Mernissi." MUTAWATIR 4, no. 2 (September 10, 2015): 292. http://dx.doi.org/10.15642/mutawatir.2014.4.2.292-308.

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<p>This paper attempts to offer a different understanding of the hadith misogynic. Some hadiths are commonly used as the theology reason by the elite of men to smooth out their importance will be examined again, at this time it uses the reading of Fatima Mernissi. Fatima Mernissi is a feminist and a sociologist at the same time. Her background will give a deep impact in her interpretation. She reads it by using a historical and methodological approach. Both of it also become a Mernissi’s hermeneutic. For methodological approach, Mernissi based on <em>‘Ulûm al-H</em><em>adîth</em> that are reliable according to her, this is done when deciding on acceptance or rejection an hadith. For the understanding of hadith, Mernissi applies the historical and sosilogical approach. The purposes of this article are to know and also understand Mernissi’s hermeneutic hadith by reread some hadiths misogynic. Based on her interpretation in hadith misogynic, thispaper’s findingsindicate that hadith misogynic is not really hate women.</p>

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2

cooke, miriam. "Fatima Mernissi 1940–2015." Review of Middle East Studies 49, no. 2 (August 2015): 217–19. http://dx.doi.org/10.1017/rms.2016.33.

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3

Setiawan, Eko. "Studi Pemikiran Fatima Mernissi Tentang Kesetaraan Gender." Yinyang: Jurnal Studi Islam Gender dan Anak 14, no. 2 (December 10, 2019): 221–44. http://dx.doi.org/10.24090/yinyang.v14i2.3224.

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Fatima Mernissi is a figure of modern Muslim feminism. He was an Arab Muslim woman sociologis who care gender issues in the lives of Muslims. Gender issues, especially he observed and he is paying special attention to gender issues in her native Morocco. Much of his talk about the problems of sexuality in the dynamics of social life which can not be separated from the Morocco Islam as a religious belief. It is universally thought of Fatima Mernissi actually want to show partiality Islam on gender equality. Substantively Islam does not forbid women to politics, career, and obtain higher education. Fatima Mernissi further want to show that Islam recognizes the rights, status and role of women in almost all dimensions of life. Keywords: Fatima Mernissi, Gender Equalit, Islam Abstrak Fatima Mernissi merupakan tokoh feminisme muslim modern. Ia adalah seorang wanita muslim Arab pakar sosiologi yang peduli masalah gender dalam kehidupan umat Islam. Masalah gender yang terutama ia amati dan ia beri perhatian khusus adalah masalah gender di negara kelahirannya Maroko. Banyak karyanya berbicara tentang problem seksualitas dalam dinamika kehidupan sosial Maroko yang tidak terlepas dari Islam sebagai agama keyakinannya. Secara universal pemikiran Fatima Mernissi sebenarnya ingin menampilkan keberpihakan Islam pada kesetaraan gender. Islam secara substantif tidak melarang wanita untuk berpolitik, berkarir, dan memperoleh pendidikan yang tinggi. Fatima Mernissi lebih lanjut ingin menunjukkan bahwa Islam mengakui hak-hak, status, dan peran wanita dalam hampir semua dimensi kehidupan.

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4

Muniroh, Muniroh. "HERMENEUTIKA HADIS ALA FATIMA MERNISSI." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 1 (March 8, 2017): 37. http://dx.doi.org/10.18592/jiiu.v15i1.1069.

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Hermeneutics is a new method in understanding and meaning of the hadiths. It used by some contemporary moslem scholars. One of them is Fatima Mernissi. She concentrates to misoginic hadiths that discriminate women. In this article, the author tries to see her hermeneutics methodology. The methodology that is offered by Fatima Mernissi in studying hadith is double investigation with psycho-history as her approach. There are two steps in her method, that are historical aspect and methodology aspect. The first step is analyzing situation and condition that happen when hadith released and then, analyzing about the first transmitter, when, why and to whom that hadith is released.

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5

Munfarida, Elya. "PEREMPUAN DALAM TAFSIR FATIMA MERNISSI." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 1, no. 2 (November 14, 2016): 21–34. http://dx.doi.org/10.24090/maghza.v1i2.738.

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This paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.

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6

Munfarida, Elya. "PEREMPUAN DALAM TAFSIR FATIMA MERNISSI." MAGHZA 1, no. 2 (November 14, 2016): 21. http://dx.doi.org/10.24090/mza.v1i2.2016.pp21-34.

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This paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.

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7

Bentahar, Ziad. "Beyond Harem Walls: Redefining Women's Space in Works by Assia Djebar, Malek Alloula and Fatima Mernissi." Hawwa 7, no. 1 (2009): 25–38. http://dx.doi.org/10.1163/156920809x449526.

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AbstractOrientalist and colonial representations of harems have resulted in the association of North African women with domestic confinement. North African authors such as Assia Djebar (1980), Malek Alloula (1981) and Fatima Mernissi (1994), however, suggest that this view is biased. While focusing largely on Fatima Mernissi's memoir, Dreams of Trespass, this article builds on these authors' exploration of the various ways in which women of the Maghreb are portrayed, in order to provide a clearer understanding of the dynamics of women's space in the context of colonial North Africa.

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Nabilata, Lub Lyna. "Hermeneutika Feminis: Kritik Atas Kesetaraan Fatima Mernissi." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 13, no. 02 (December 28, 2018): 201–22. http://dx.doi.org/10.37680/adabiya.v13i02.23.

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Cultural optics will always appear in every debate about feminism, as well as certain interpretive tendencies (read: pre-text) also involved (enveloped) and even come into play in them. Therefore, the emergence of different views even somewhat "biased" is considered normal. People in discussing feminism will not be able to position themselves really objectively without pretension, but can only maintain a distance from prejudices or “biases” that can unwittingly emerge. In Muslim feminist thought, they are still trapped in a crisis of interpretation and counter interpretation. This crisis arises because the methods or strategies used by opponents and supporters of gender equality in building and legitimizing each of their views are basically the same, namely by explaining certain parts of the text of the Qur’an or hadith that are appropriate and support their interests and views. The parts of the text are then considered as asl the most correct and original principles, which in turn tend to be interpreted unilaterally in accordance with their ideological interests and positions and at the same time eliminate unwanted meanings because they are contrary to their ideological interests. This eclectic reading model is caused by the inability to challenge the existing paradigm of reading the text, which does not consider the historical context, dialogical and communicative aspects of the text with its context, and its descriptive dimensions. In this article intending to criticize the interpretation of Fatima Mernissi, Mernissi seems to still have a subjective bias in assessing some of the problems of feminist interpretation regarding equality of men and women, and not occupying the core of the problem in the actual portion. As a result, this argument shows that Mernissi is still narrow in using her feminist approach, because the core feminist approach is actually sensitive to injustice and avoiding “bias” that can occur not only in gender issues, but can also occur in other areas related to sara (read: skin color, tribe, caste and others).

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9

Asyadily, Muhamad Hasan. "Telaah Kritis Pemahaman Hijab dalam Framework Fatima Mernissi." FIKRAH 7, no. 2 (December 31, 2019): 303. http://dx.doi.org/10.21043/fikrah.v7i2.6371.

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<p class="06IsiAbstrak"><span>Hijab at this time, is a kind of clothing to cover the female genitalia from the sight of men who are not mahram in society in the form of headscarves or veils, so the hijab law is obligatory for Muslim women as a form of obedience to Allah and glory. However, according to Fatima Mernissi the hijab is not compulsory because it is a symbol of setback for women and the results of male manipulation, then he discusses the mistake of the hijab command with four points of view: language, history, interpretation and social. This research uses critical-analysis descriptive method is describing opinions about the hijab and doing critical-analysis to criticize ideas and thought. The results showed that the concept of the hijab offered by Mernissi is different from Islam: 1) defining hijab which means curtain or barrier used to criticize the concept of hijab as a cover for female genitalia, 2) hijab is only to distinguish between free women and slaves, and protect some of the women's categories, 3) understanding the obligation of the hijab is limited to Q.S. Al-Ahzab: 53 and 59.</span></p>

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Syarifuddin, Syarifuddin. "Perwatakan Tokoh Pergerakan Feminisme dalam Novel Ahlâm Al-Nisâ Al-Harem Karya Fatima Mernissi (Sebuah Kajian Strukturalisme Genetik)." Jurnal Adabiya 21, no. 2 (March 18, 2020): 46. http://dx.doi.org/10.22373/adabiya.v21i2.6610.

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This article describes the figures of feminist movements in the novel Ahlâm Al-Nisâ Al-Harem by Fatima Mernissi, a Moroccan sociologist and writer, who has contributed and influenced the development of modern Arabic literature. Using Goldmann's genetic structuralism approach, the author is interested in researching this novel because it pictures women leaders who aggressively carried out feminist movements in order to break down the boundaries of custom that narrow women's movements. This research uses qualitative data in the form of facts, information, statements or images obtained from the primary source: Ahlâm Al-Nisâ Al-Harem by Fatima Mernissi. The data were analyzed using a descriptive qualitative method focusing on content analysis, which is an in-depth analysis of the content of written information.

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Dissertations / Theses on the topic "Fatima Mernissi"

1

Radim, Houria. "Le roman féminin au Maroc. Choix d’engagement et quête identitaire (Fatima Mernissi, Rachida Yacoubi et Anissa Bellefqih)." Thesis, Paris Est, 2011. http://www.theses.fr/2011PEST0031.

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Hadji-Malki, Souâd. "Les fluctuations identitaires dans le roman féminin de langue française : exemples de Houria Boussejra, Nadia Chafik et Fatima Mernissi." Toulouse 2, 2003. http://www.theses.fr/2003TOU20106.

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La création féminine au Maroc, comme la place de la femme dans la société en général à l'aube du 21ème siècle, reste en deçà de ce qu'elle doit être. Garante de l'éducation et de l'enseignement, la femme n'est pas reconnue à sa juste valeur dans le domaine de la culture. Pour se limiter au domaine littéraire -objet de ce travail- l'écriture féminine commence à peine à se faire connaître. Les dix dernières années, la création féminine s'est développée sensiblement notamment pour ce qui est de la littérature en langue française. Ce travail se propose donc, de mettre en relief à travers les œuvres romanesques, certes modestes de Houria Boussejra, Nadia Chafik et Fatima Mernissi, les préoccupations quotidiennes de la femme marocaine. Le choix de ces trois romancières est dicté par la nature même de leur écriture : chez l'une comme chez l'autre, nous touchons une certaine volonté d'échapper à la réalité quotidienne par la mise en avant d'un "discours et d'une écriture de soi". Ainsi chez H. Boussejra, cette quête de soi se fait "corps", chez N. Chafik, elle se fait "voix", alors que chez F. Mernissi elle se fait "espace"
Female creation in Morocco, just like the woman's place in society in general, is still lagging behind what it should be. Though responsible for education and learning, women aren't recognized for what they're worth when it comes to culture. In the sphere of literature which is the object of this study -, women's writing is scarcely beginning to make itself known. In the past decade, female creation has developed noticeably, especially as far as French-language literature is concerned. This study endeavours to bring out the daily preoccupations of the Moroccan woman through the fiction modest as it may be - of Houria Boussejra, Nadia Chafik and Fatima Mernissi. It is the very nature of their writing that accounts for the choice of those three novelists. All of them express, to some extent, the will to free themselves from daily concerns by putting forward a "discourse and writing of the self". In H. Boussejra's work this search for the self turns into that of the bodyʺ, in N. Chafik's into a "voice", whereas in F. Mernissi's fiction it becomes a "space"

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3

Svensson, Jonas. "Women's human rights and Islam : A Study of Three Attempts at Accommodation." Doctoral thesis, Lunds universitet, Islamologi, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-6036.

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Ameur, Souad. "Ecriture féminine : images et portraits croisés de femmes." Phd thesis, Université Paris-Est, 2013. http://tel.archives-ouvertes.fr/tel-00951346.

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L'écriture des femmes a évolué d'une manière spectaculaire depuis le début du 20ème siècle. La création féminine a connu un essor remarquable. Ecrivaines occidentales et orientales, en position de défense ont pris une place prépondérante dans la littérature de leur temps. Leurs écrits ont tellement de points communs et si peu de divergences qu'il est possible d'en conclure qu'elles ont donné naissance à une expression littéraire nouvelle qui se distingue de l'écriture masculine. Le féminin émerge de la quête de soi et laisse apparaître des aspirations inédites. Les femmes s'expriment sous des formes créatrices et esthétiques spécifiques. Leur littérature révèle une omniprésence du corps et de la sexualité en lien étroit avec la société. Duras, Aleramo, Djebar et Mernissi, romancières brillantes ont reçu prix et honneurs venus du monde entier. Les critiques ont enfin remarqué leur talent d'auteure, poète, dramaturge alors que la société ne reconnaissait depuis longtemps que l'écriture masculine. L'écriture féminine ne cesse de gagner du terrain et s'impose désormais dans le milieu littéraire. Ces excellentes romancières se permettent d'aborder leur intimité et celle de leurs semblables. La plupart d'entre elles ont publié à l'âge de la maturité. Leurs biographies respectives montrent le lien qui les unit. Le sentiment d'injustice est le socle de leurs récits, injustice à l'égard du colonisé, à l égard de la femme dans le couple, et de la femme en général. Le fait féminin influence leur écriture qui exprime les malaises sociaux, l'isolement, la solitude, la violence et en imprègne le système scriptuel. L'étude de cette écriture est inséparable du contexte social et historique des textes, personnages et thèmes. Un rapprochement des œuvres de ces romancières est non seulement plausible mais indispensable pour comprendre l'essor de la littérature féminine. Au-delà de la langue, ces auteures, de pays, cultures et générations différents ont pris le chemin de l'écriture autobiographique, amorçant les traits distinctifs de l'écriture féminine. Elles ont en commun le choix essentiel de personnages féminins dont certains iront jusqu'au suicide pour échapper à l'aliénation. Il s'agit de mettre en exergue la quête identitaire des femmes dans une société donnée. Cette thèse centre son étude sur 4 romans : Una Donna, L'Amant de la Chine du Nord, Femmes d'Alger dans leur appartement, et Dreams of Trespass. L'être- femme est représenté dans un rapport à la violence masculine mais aussi à sa propre violence sur arrière-plan d'aliénation sociale et culturelle.

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Rehman, Tayyiba. "Muslim Feminism : A case-study of Fatima Mernissi's works and thought." Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497481.

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6

Chafoui, Imane. "La terrazza proibita. Vita e resistenza delle donne arabe nell'harem." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2019.

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Analizzando l’autobiografia "La terrazza proibita. Vita nell’harem" di Fatema Mernissi, tratterò innanzitutto dell’harem, l’istituzione più evidente della reclusione femminile e dell’impossibilità delle donne di accedere agli spazi pubblici e partecipare attivamente alla politica del proprio paese, come spazio di lotta e resistenza quotidiana da parte delle donne. In seguito parlerò delle due forze a cui l’islam e le istituzioni devono rendere conto: la tradizione su cui si basano tutte le leggi morali e comportamentali musulmane, e l’avvento della modernità, rappresentato dall’Occidente e percepito dalla società musulmana più conservatrice come una minaccia. Analizzerò, poi, gli spazi riservati alle donne, come gli hammàm, dove si creano occasioni per mostrare la propria solidarietà, parlare di desideri profondi, trovare conforto alle ingiustizie e alla reclusione e sognare un futuro migliore. Infine, tratterò dell’harem e come è stato interpretato e rappresentato in Occidente e come questa percezione costituisca un problema notevole nella costruzione dei rapporti tra Oriente e Occidente e come il motivo della maggior parte dei conflitti, concreti ed ideologici, tra questi due patriarcati sia stato e rimane il controllo delle donne e dei loro corpi. L’analisi del romanzo vuole contribuire a un femminismo intersezionale e inclusivo che accolga anche una visione teologica, non solo laica, in modo tale da permettere alle donne stesse con le loro necessità, desideri e valori di crearsi uno spazio tutto loro, senza l’intromissione né dell’uomo arabo né di quello occidentale, e attraverso una riflessione personale e una reinterpretazione dell’islam per rivendicare il diritto di autodeterminarsi.

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Tuppurainen, Anne Johanna. "Challenges faced by Muslim women : an evaluation of the writings of Leila Ahmed, Elizabeth Fernea, Fatima Mernissi and Amina Wadud." Diss., 2010. http://hdl.handle.net/10500/3951.

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The subject and the scope of this study are the challenges faced by Muslim women in contemporary societies as presented by the four prominent authors: Leila Ahmed, Elizabeth Fernea, Fatima Mernissi and Amina Wadud. The methodology applied to the literary analysis is the feminist-qualitative research approach in religious studies with specific reference to Islamic feminist studies. Many Muslim women scholars criticise the study of Third World women as objects of study-cases who are rarely heeded as serious scholars. Misconceptions about Islam and Muslim women are common in Western society. Previous studies have not dealt with the issue satisfactorily and failed to provide a holistic picture. The challenges faced by Muslim women have been interpreted against a Western feminist framework, thus causing more harm than good. The resultant predicament is the subject of this study in which Muslim women’s own attitudes and responses to their present circumstances and future prospects are explored. How and why Muslim women are challenged? How do they envisage the resolution of these challenges? The purpose of this study is to provide a framework that can give an adequate account of challenges as seen by Muslim women and to evaluate strategies that can provide suitable solutions to these challenges. Firstly, an objective Giele/Smock/Engineer framework was developed with reference to the most pressing challenges (articulated in well-documented definitions and descriptions) faced by Muslim women in contemporary societies. These key issues of women’s rights on political participation, education, work, family, and social participation were discussed and analysed in the light of this women-centred approach with specific reference to the writings of four prominent women authors: Leila Ahmed, Elizabeth Fernea, Fatima Mernissi and Amina Wadud. Each author has brought her own particular perspective and area of expertise into the discussion – sometimes arguing among with the other authors in a virtual ‘roundtable’ discussion; at times joining hands in mutual agreement. Finally, Muslim women’s struggle against injustice was subjected to critical scrutiny with particular attention to common strategies and solutions that the four authors have used and developed in the light of the modern debate. It is in the latter discussion that the study reached its ultimate goal by determining how the challenges have been met. Moreover, Islamic feminism was assessed to determine how it related to and coped with social change and how effective it has been in seeking to assert rights of and find justice for women through historical, anthropological, socio-political and hermeneutical approach.
Religious Studies
D. Th. (Religious Studies)

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Books on the topic "Fatima Mernissi"

1

Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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Rhouni, Raja. Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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Rhouni, Raja. Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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Fez - New York und zurück: Fatima Mernissi : ihre Welt und ihre Geschichte. Würzburg: Ergon Verlag, 1992.

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Zubaidah, Siti. Kedudukan wanita dalam Islam: Studi kritis terhadap pemikiran Fatima Mernissi : laporan penelitian. [Medan]: Pusat Penelitian, IAIN Sumatera Utara Medan, 2000.

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Günther, Ursula. Die Frau in der Revolte: Fatima Mernissis feministische Gesellschaftskritik. Hamburg: Deutsches Orient-Institut, 1993.

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Mernissi, Fatima, and Nadia Lamlili. Journalistes marocaines, Génération Dialogue: Atelier d'écriture animé par Fatema Mernissi. Rabat: Marsam, 2012.

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Wilar, Abraham Silo. Poligini nabi: Kajian kritis-teologis terhadap pemikiran Ali Syari'ati dan Fathimah Mernissi. Yogyakarta: Pustaka Rihlah, 2006.

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Rhouni, Raja. Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi. Ebsco Publishing, 2009.

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Book chapters on the topic "Fatima Mernissi"

1

Winkel, Heidemarie. "Fatima Mernissi: Beyond the Veil. Male-Female Dynamics in a Modern Muslim Society (1975)." In Schlüsselwerke der Religionssoziologie, 315–22. Wiesbaden: Springer Fachmedien Wiesbaden, 2019. http://dx.doi.org/10.1007/978-3-658-15250-5_36.

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Nowak, Kristina. "Fatima Mernissi: „Geschlecht Ideologie Islam“ — Eine Stimme zur weiblichen Sexualität im Islam aus feministischer Perspektive." In Die Genderdebatte im Islam aus studentischer Sicht, 203–15. Herbolzheim: Centaurus Verlag & Media, 2009. http://dx.doi.org/10.1007/978-3-86226-358-5_9.

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Oliveira, Jessica da Silva C. de. "East and West Encounters and Double Critique in Fatema Mernissi’s Writings." In Postcolonial Maghreb and the Limits of IR, 175–210. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19985-2_6.

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"Introduction - Mernissi As A Point Of Entry Into Islamic Feminism." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, 1–40. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.6.

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Alfaro Amieiro, Margarita. "Fatima Mernissi: L’art de raconter et la conquête du bonheur au féminin." In Literatura, crítica, libertad. Estudios en homenaje a Juan Bravo Castillo. Ediciones de la Universidad de Castilla-La Mancha, 2021. http://dx.doi.org/10.18239/homenajes_2020.13.01.

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"Chapter One. Multiple-Front Postcolonial Feminist Critique." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, 41–75. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.15.

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"Chapter Two. A Subaltern Critic Unveils The Intersection Between Gender And Class Biases In Modernization Policies." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, 77–118. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.19.

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"Preliminary Material." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, i—xix. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.2.

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"Chapter Three. Decentering Feminism, Demystifying The Harem, And Revising ‘Muslim History’." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, 119–60. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.23.

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"Chapter Four. The Secularist Moment." In Secular and Islamic Feminist Critiques in the Work of Fatima Mernissi, 161–93. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004176164.i-296.27.

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