Academic literature on the topic 'Taharrush'

This paper examines shifting conceptualizations of sexual harassment, or el-taḥarrush el-ginsy, in Egypt. Through longitudinal data from online Arabic discussion boards and blog sites, as well as insights from interviews and participant observation of anti-sexual harassment organizations, it explores the range of meanings evident in the use of the term taḥarrush. A comparative approach was employed to assess changes in Egyptian discourses with those taking place across the region. Online data was collected using the search terms “taḥarrush ginsy” and “taḥarrush.” Google served as the primary search engine to locate discussion and blog posts from the years 2000-2012. Through this method, 233 unique posts were identified focused on el-taḥarrush el-ginsy. The data showed overwhelming public concern in the region about the molestation and rape of children until 2006. In October 2006, a shift occurred in Egyptian posts, tied to the Eid mob sexual harassment that took place in downtown Cairo. From that point on, taḥarrush in Egypt signified the sexual harassment of women in public space. Prior to the Eid mob sexual harassment event, the Egyptian Center for Women’s Rights had begun a campaign to end everyday sexual harassment in the streets, which it called taḥarrush. Following the 2011 Egyptian Revolution, this activism continued with independent initiatives focused on community-based work, such as HarassMap. Throughout this time, the discourse was complicated by the connection of taḥarrush to more violent forms of sexual assault and rape, which was further evident following the Revolution. This connection of taḥarrush with more sexually violent practices aligns with prior meanings of taḥarrush, but it has also contributed to public resistance to the idea that taḥarrush signifies everyday sexual harassment that anti-sexual harassment initiatives seek to establish.

Abstract:The role of pesantren education, since several centuries ago has contributed greatly to social reality. This view is inseparable from the role of pesantren as the last moral bastion of all models of Islamic education, even seen as the oldest Islamic education in Indonesia. From the sociological persperctive, the portrait of the presence of pesantren gave birth to the values of local wisdom as a subculture of pesantren which is believed to be the core belief and core values towards the implementation of Islamic education in the midst of intense liberalism and fundamentalism. Therefore, to provide a holistic understanding of this study, the author uses the social constructiontheory betweendialectics i.e., externalization, objectivation and internalization. According to the theoritical perspective, the process of creating the value system above is part of the externalization which is believed as objectivation by society as the internalized value systemwithin pesantren. Such value internalizationbecomes a social capital of pesantren to developa moderate-inclusive pesantren education, as a consequence of liberalism and fundamantalism. Because essentially, the dynamics of pesantren education is always in contact with the its surrounding social reality (historical determinism and practical realism) this view gives birth to two models of education namely; pesantren is seen as cultural enlightenment, and the dynamics of pesantren education can be influenced by social reality, including the birth of liberalism and fundamentalism which contributed to colour pesantren education portrait;more significantly pesantren education emphasized on the principle of togetherness (ijtima'iyyah), justice and tolerance (tasamuh) to social liberation (taharrur). الملخص: الدور تربية المعهد الاسلامي، منذ عدة قرون مضت إلى حد كبير في الواقع الاجتماعي، لا يمكن فصلها وجهة نظر من مشية الصعود كما معقل الأخلاقي الماضي من كافة طرازات التربية الإسلامية، حتى يعتبر أقدم التربية الإسلامية في إندونيسيا. اجتماعيًا، وجود المعهد الاسلامي توليد القيم الحكمة المحلية، وثقافة فرعية داخلية التي يعتقد أن تكون قيمة خط الأساس, لتنفيذ خضم التربية الإسلامية المتنامية الليبرالية والأصولية. لذلك، لتوفير فهم شامل لهذا البحث، يستخدم الباحث نظرية البناء الاجتماعي بين الديالكتيك (الخارجية, الداخلية, والموضوعية) في نظرية وعملية خلق القيمة في النظام المذكور أعلاه، وهي جزء من نظرة الخارجية يعتقد أن الموضوعية من قبل الجمهور كنظام معدل الاستيعاب في المعهد, قيم استيعاب أعلاه، رأس المال الاجتماعي لبناء تربية المعهد الاسلامي معتدلة شاملة لنتيجة الليبرالية,و في الوقعية، ارتباط بين تربية معهد الإسلامية هي مع الواقع , الحتمية التاريخية مع الواقعية العملية. أعطى هذا الرأي ولادة إلى نموذجين، وهي التعليم؛ المعهدالاسلامي ينظر إليها على أنها التنوير الثقافية, والتعليمية من المعهد الإسلامي يمكن أن تتأثر بالواقع الاجتماعي، بما في ذلك ولادة الليبرالية والأصولية التي تأخذ تربية المعاهد الإسلامية, مزيد من التركيز بشكل كبير على مبادئ العمل الجماعي والعدالة والتسامح لتحرير الاجتماعي. Abstrak: Peran pendidikan pesantren, sejak beberapa abad yang lalu telah memberikan kontribusi besar terhadap realitas sosial, pandangan tersebut tidak lepas dari kiprah pesantren sebagai benteng moral terakhir dari segala model pendidikan Islam, bahkan dipandang sebagai pendidikan Islam tertua di Indonesia. Secara sosiologis, potret kehadiran pesantren melahirkan nilai-nilai kearifan lokal (local wisdom) sebagai subkultur pesantren yang diyakini menjadi nilai dasar (core belief and core values) terhadap penyelenggaraan pendidikan Islam di tengah gencarnya liberalisme dan fundamentalisme. Karena itu, untuk memberikan pemahaman holistik terhadap kajian ini, penulis menggunakan teori (social construction) antara dialektika (ekternalisasi, objektivasi dan internalisasi). Dalam perspektif teori, proses terciptanya sistem nilai di atas merupakan bagian dari ekternalisasi diyakini sebagai objektivasi oleh masyarakat sebagai sistem nilai internalisasi dalam pesantren. Internalisasi nilai-nilai di atas menjadi modal sosial (social capital) pesantren untuk membangun pendidikan pesantren moderat-inklusif, sebagai dampak dari liberalime dan fundamantalisme. Karena pada hakikatnya, dinamisasi pendidikan pesantren selalu bersentuhan dengan realitas sosial yang mengitarinya antara (determinisme historis dengan realisme praktis). Pandangan ini melahirkan dua model pendidikan, yaitu pesantren dipandang sebagai pencerahan kultural, dan dinamika pendidikan pesantren dapat pengaruhi oleh realitas sosial, termasuk lahirnya liberalisme dan fundamentalisme yang turut ikut mewarnai potret pendidikan pesantren, secara signifikan pendidikan pesantren lebih menekankan pada prinsip kebersamaan (ijtima’iyyah), keadilan (adalah) dan toleransi (tasamuh) menuju pembebasan (taharrur) sosial.

The article analyses the phenomenon of collective sexual violence which was clearly manifested in Germany and is associated with the influx of refugees and migrants in the last few years. In seeking to explain this phenomenon as the export of gendered forms of violence, the author explores its origins by means of a secondary analysis of monitoring data, tracking the escalation and discontinuities in the practice of applying sexualized violence associated with the political struggle during the two Egyptian revolutions. The conjunction of gender, ethnicity, social problems and the crisis of power that appears in a number of monitoring studies indicates that political values were introduced into sexualized violence or that sexual violence was converted by political forces into an instrument in the struggle for power. The practice of collective sexual violence called taharrush and its legitimation in the discursive space of modern Arabic culture have taken shape in this particular context. The practice of taharrush has contributed for a decade directly and indirectly (through discursive legitimations) to the masculine socialization of young generations of Arabic men. This type of masculine socialization is built on certain social norms that justify the use of violence against “transgressors” and establish moral and religious boundaries for women, and it is also associated with the potential for performing violent acts in public spaces. The experience of participation in the Tahrir uprising as a symbolic achievement of hegemonic masculinity made it possible for those who were subjected to economic deprivation through unemployment to compensate for the gaps in their masculinity and thereby restore male hierarchies. Reconstruction of the Taharrush phenomenon in the different, more Western context of emigration may be explained not only by the economic, social, psychological, and sexual deprivation of refugees from the Arabic world, but also as a form of socialization through equivalent direct and indirect practices.

This thesis examined the conditions under which taharrush (sexual harassment) has become normalized in Cairo, allowing acts once deemed unethical by Egyptians to become a daily experience. Experiences of taharrush were explored through an ethnographic study of three neighborhoods in Cairo and 20 semi-structured interviews with women from diverse backgrounds and age groups. Through the literature review of key themes and a historical analysis of the Egyptian context, this research explored the rise in sexual harassment over time and under different presidential regimes. The cross-generational aspect of this research highlighted the prevalence of sexual harassment in the past three decades. Furthermore, through the participants’ voices, numerous themes emerged explaining the increase of taharrush, such as: economic difficulties, decline in akhle (sense of community), and violence against women perpetrated by security officials. The interviews showed women’s experiences of sexual harassment, the perceived causes behind the issue of harassment being trivialized and normalized, and ways in which women combat harassment and security issues within Cairo.
February 2016