Artículos de revistas: "Fatima Mernissi"

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Sauda’, Limmatus. "Hadis Misoginis dalam Perspektif Hermeneutika Fatima Mernissi". MUTAWATIR 4, n.º 2 (10 de septiembre de 2015): 292. http://dx.doi.org/10.15642/mutawatir.2014.4.2.292-308.

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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 ‘Ulûm al-Hadîth 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.

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cooke, miriam. "Fatima Mernissi 1940–2015". Review of Middle East Studies 49, n.º 2 (agosto de 2015): 217–19. http://dx.doi.org/10.1017/rms.2016.33.

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Setiawan, Eko. "Studi Pemikiran Fatima Mernissi Tentang Kesetaraan Gender". Yinyang: Jurnal Studi Islam Gender dan Anak 14, n.º 2 (10 de diciembre de 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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Muniroh, Muniroh. "HERMENEUTIKA HADIS ALA FATIMA MERNISSI". Jurnal Ilmiah Ilmu Ushuluddin 15, n.º 1 (8 de marzo de 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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Munfarida, Elya. "PEREMPUAN DALAM TAFSIR FATIMA MERNISSI". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 1, n.º 2 (14 de noviembre de 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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Munfarida, Elya. "PEREMPUAN DALAM TAFSIR FATIMA MERNISSI". MAGHZA 1, n.º 2 (14 de noviembre de 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, n.º 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, n.º 02 (28 de diciembre de 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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Asyadily, Muhamad Hasan. "Telaah Kritis Pemahaman Hijab dalam Framework Fatima Mernissi". FIKRAH 7, n.º 2 (31 de diciembre de 2019): 303. http://dx.doi.org/10.21043/fikrah.v7i2.6371.

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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.

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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, n.º 2 (18 de marzo de 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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Jourdy, Gayatri Belina. "PARTISIPASI POLITIK KAUM PEREMPUAN BERDASARKAN PANDANGAN FATIMA MERNISSI DAN YUSUF QARDHAWI". Asy-Syari'ah 21, n.º 1 (23 de julio de 2019): 105–24. http://dx.doi.org/10.15575/as.v21i1.4547.

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Abstrak: Discussions about the women involvement of in political are always becomes hot topic to discuss as long as women are still underestimated by some people. One of the most dominant works related to women as head of state is what Fatima Mernissi did in her book “The Forgotten Queens of Islam”, explains how women may becomes heads of state. In contrary, Yusuf Qardhawi argued that women may serve as head of state if only as judicial or legislative leaders, not as an executive leader. Through descriptive-analytic-comparative method, this research tried to describe and explain Fatima Mernissi and Yusuf Al-Qardhawi's views on Women's Political Participation as Head of State, and how their argument can be applied in current life.Abstrak: Perbincangan mengenai keterlibatan perempuan dalam politik akan selalu menjadi perbincangan yang hangat selama masih ada sebagian orang yang memandang sebelah partisipasi perempuan sebagai kepala negara. Salah satu karya fenomenal yang membahas tentang partisipasi perempuan sebagai kepala negara adalah buku “Ratu-ratu Islam yang Terlupakan” karya Fatima Mernissi yang menyatakan bahwa perempuan boleh menjabat sebagai kepala negara secara mutlak. Hal yang berbeda diungkapkan oleh Yusuf Qardhawi yang menyatakan bahwa perempuan tidak memiliki partisipasi mutlak sebagai kepala negara, perempuan diperbolehkan menjabat sebagai kepala negara dengan syarat-syarat tertentu. Melalui metode deskriptif-analitik-komparatif, penulis mendeskripsikan, menjelaskan, serta membandingkan pandangan kedua tokoh tersebut dan menganalisa bagaimana relevansi pendapat keduanya dalam kehidupan di masa kini.

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Afif, Nur, Asep Ubaidillah y Muhammad Sulhan. "Konsep Kesetaraan Gender Perspektif Fatima Mernissi dan Implikasinya dalam Pendidikan Islam". IQ (Ilmu Al-qur'an): Jurnal Pendidikan Islam 3, n.º 02 (12 de enero de 2021): 229–42. http://dx.doi.org/10.37542/iq.v3i02.131.

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Penulisan karya tulis ini bertujuan untuk setiap manusia memperoleh perlakuan yang sama, adil, dan merata dalam kehidupan kesehariannya didalam segi aspek apapun terlebih dalam dunia pendidikan. Dan juga menghapus ideologi patriarki yang mengaharuskan kedudukan laki-laki di atas perempuan. Dalam penelitian ini penulis mengunakan metode kualitatif deskriptif, di dalamnya penulis mencoba menjabarkan apa saja yang berkaitan dengan judul skripsi ini. Hasil dari penelitian ini dapat disimpulkan bahwa Fatima Mernissi memandang bahwa pendidikan adalah suatu tahap awal dalam pendidikan Islam. Dimana orang tua berperan sebagai guru pertama di rumah. Materi bahan pembelajaran maupun pengetahuan agama, kebudayaan dan adat istiadat sosial. Dalam hal ini Fatima menjelaskan bahwa antara kaum perempuan dan laki-laki, keduanya adalah seorang pendidik dan peserta didik, mereka semua mempunyai kesempatan belajar yang sama karena mereka memilki tanggung jawab yang sama. Hal tersebut sudah terjadi pada zaman Rasul, beliau tidak memecah belah umatnya hanya karena persoalan keagamaan dan keduniaan, seperti perkara sosial dan individual. Fatima memandang bahwa masalah perbedaan antara laki-laki dan perempuan itu akan terus ada tetapi dalam batas-batas kewajaran dan tanpa menghilangkan aspek kebebasan hak asasi yang melekat pada dirinya, serta tanggung jawab hak asasi individu aupun sosial.

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Mellouki, M’hammoud. "Fatima Mernissi, Le harem politique : Le Prophète et les femmes". Recherches féministes 4, n.º 2 (1991): 159. http://dx.doi.org/10.7202/057660ar.

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Bernardi, Floriana. "Gazes, targets, (en)visions: reading Fatima Mernissi through Rey Chow". Social Semiotics 20, n.º 4 (septiembre de 2010): 411–23. http://dx.doi.org/10.1080/10350330.2010.494394.

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Leonard, Louise. "Dreams of Trespass: Tales of a Harem Girlhood, Fatima Mernissi". Digest of Middle East Studies 3, n.º 4 (octubre de 1994): 74–76. http://dx.doi.org/10.1111/j.1949-3606.1994.tb00540.x.

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Karoui, Kaouther. "Relektüren des klassisch-islamischen Erbes für eine Gerechtigkeitsgrammatik der Gegenwart". Deutsche Zeitschrift für Philosophie 68, n.º 6 (16 de diciembre de 2020): 914–27. http://dx.doi.org/10.1515/dzph-2020-0062.

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AbstractThis essay examines Fatima Mernissi’s and Mohammed Arkoun’s strategies of rereading central texts of the classical Islamic tradition in order to develop a contemporary normative grammar of critique. Mernissi reconsiders marginalized intellectuals and theoretical schools of Islamic history and derives immanent principles of justice. From a feminist perspective, she criticizes the dominantly patriarchal interpretations of Islamic foundational texts. Taking the classical humanism of Miskawayh as a point of departure, Arkoun carves out his conception of justice. Based on both Islamic religious ethics and antique Greek philosophy, he develops a transcultural humanism. Methodologically, Arkoun suggests a deconstructive examination of the classical Islamic texts to free Islamic thought from orthodox strictures. By way of conclusion, the article suggests that Mernissi’s and Arkoun’s progressive interpretation of the classical Islamic heritage may help to overcome the narrow, identitarian understanding of Islamic thought prevalent in both Muslim and Western societies.

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Draoui, Dorra Mahfoudh. "Fatima Mernissi (1940-2015) : la lutte pour un féminisme sans tutelle". Nouvelles Questions Féministes 35, n.º 2 (2016): 154. http://dx.doi.org/10.3917/nqf.352.0154.

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Hanafi, Abdullah. "PEMIKIRAN HADIS MISOGINIS FATIMA MERNISSI: Tawaran Pemahaman Feminisme dalam Hadis di Media Kontemporer". Riwayah : Jurnal Studi Hadis 4, n.º 2 (25 de diciembre de 2018): 225. http://dx.doi.org/10.21043/riwayah.v4i2.4624.

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Tidak dipungkiri bahwa tradisi pemikiran hadis yang selama ini menjadi fokus perbincangan di dunia akademik baik formal maupun non-formal ternyata tidak mengalami stagnasi hanya pada kajian teks saja. Tentunya penawaran diskursus pemikiran yang pariatif akan selalu memunculkan dinamika untuk menghadirkan eksistensi hadis sesuai dengan konteksnya. Hal ini wajar karena kajian ini tidak hanya menawarkan kajian teks saja namun juga kontekstualisasi pemaknaan hadis yang bisa saja sangat subyektif dari para interpreter dengan dalih agar realitas teks bisa hidup dalam problematika manusia yang juga berjalan beriringan.Tulisan ini salah satunya bertujuan melakukan kajian pemikiran tokoh terhadap hadis yaitu Fatima Mernissi, mengenai konsep dan metode pemikirannya dalam hadis.

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Qazi, Muhammad Salman y Riaz Ahmad Saeed. "Challenging Grand Narrative through Little Narrative: An Analysis of Fatima Mernissi’s Perspectives". Journal of Religious and Social Studies 1, n.º 02 (9 de septiembre de 2021): 61–74. http://dx.doi.org/10.53583/jrss05.0102.2021.

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In this post-modern world, intellectuals and visionary scholars putting together Little Narratives on a tactical basis for challenging the ‘Grand Narrative. Most recently, religious identification has taken the status of political grand narrative in post-colonial Arab Countries. Social, economic, military, and political failures have galvanized, progressive religious responses to western domination and globalization. Feminism and especially Islamic Feminism, playing its role as a little narrative for challenging the grand narrative of religious authoritarianism. This paper will focus on the work and ideas of Moroccan thinker, Fatima Mernissi in the theoretical framework of Carool Krestan’s Progressive Category. In this paper, the Analytical, critical and comparative research methodology will be adopted with the qualitative research paradigm.

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El Bouhsini, Latifa. "Fatima Mernissi (1940-2015)L’intellectuelle féministe qui a fait connaître son pays, le Maroc". Insaniyat / إنسانيات, n.º 74 (31 de diciembre de 2016): 7–13. http://dx.doi.org/10.4000/insaniyat.17157.

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Abidi, Sihem Arfaoui. "Nationalist Didacticism in Fatima Mernissi s Dreams of Trespass: "Tales of a Harem Girlhood"". Mediterranean Journal of Humanities 1, n.º 1 (27 de junio de 2011): 1–11. http://dx.doi.org/10.13114/mjh/20111806.

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Malik, Dr Shazia. "Towards a Feminist Interpretation of Islam: Faith and Gender in the Work of Fatima Mernissi." IOSR Journal of Humanities and Social Science 19, n.º 3 (2014): 25–28. http://dx.doi.org/10.9790/0837-19342528.

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Farwaneh, Samira. "The Veil and the Male Elite: A Feminist Interpretation of Women's Rights in Islam: Fatima Mernissi". Digest of Middle East Studies 2, n.º 4 (octubre de 1993): 71–74. http://dx.doi.org/10.1111/j.1949-3606.1993.tb01017.x.

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Sánchez Diosdado, Juan Manuel. "Du réalisme magique au récit autobiographique de Fatima Mernissi, 'Rêves de femmes. une enfance au harem'". Anaquel de Estudios Árabes 32 (25 de mayo de 2021): 227–48. http://dx.doi.org/10.5209/anqe.71723.

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L’objectif du présent article est de retracer les notions de réalisme magique et leur déploiement au fil du XXème siècle de l’Amérique latine jusqu’à atteindre le nord de l’Afrique. Un type de vision qui se manifeste dans la littérature marocaine d’expression française et, essentiellement, dans l’ouvrage de Fatima Mernissi, Rêves de femmes. Une enfance au harem (1994). Un récit autobiographique capable de refléter les mentalités populaires sous diverses formes de mythes et de manifestations surnaturelles. Une hybridité entre le folklore et le contemporain, entre l’usité et l’inusité. Une cascade de contes où l’imaginaire et le quotidien se côtoient et s’entremêlent, où les superstitions, les croyances et les rituels sont contestés, où les personnages féminins qui peuplent le harem, perturbés par l’incertitude, se questionnent sur le statut des phénomènes mystérieux de leur propre réalité, où l’étrangeté provoque chez les personnages un sentiment de désaccord avec leur milieu, où la réalité ne paraît point univoque, péremptoire ou tangible mais aléatoire et muable.

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Nurmila, Nina. "The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era". Al-Jami'ah: Journal of Islamic Studies 59, n.º 1 (11 de junio de 2021): 97–126. http://dx.doi.org/10.14421/ajis.2021.591.97-126.

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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]

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Zancarini-Fournel, Michelle. "Fantaisies du harem et nouvelles Schéhérazade, Muséum d'histoire naturelle, Éditions d'art Somogy, 2003, 191 p. (introduction de Fatima Mernissi)." Clio, n.º 19 (1 de abril de 2004): 243–44. http://dx.doi.org/10.4000/clio.661.

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Nusheen. "Book Reviews : WOMEN AND ISLAM: AN HISTORICAL AND THEOLOGICAL ENQUIRY. Fatima Mernissi. Oxford, Basil Blackwell, 1991. 288 pp. $34.95". Australian and New Zealand Journal of Sociology 28, n.º 2 (agosto de 1992): 275–77. http://dx.doi.org/10.1177/144078339202800225.

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Abouelnaga, Shereen. "Feminist Artivism: Curating Women’s Memory". Studi Magrebini 18, n.º 2 (5 de noviembre de 2020): 164–79. http://dx.doi.org/10.1163/2590034x-12340025.

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Abstract In an age controlled by silence, imposed by the far-right regimes, artivism has become one of the most efficient means of expression, committed to the pursuit of justice. This article deals with alternative artivistic spaces/archives that subvert the dominant, shake the solid and reveal different voices. They are attempts that have emanated from the systematic efforts to marginalize new voices and theories, not to mention histories. The three spaces/exhibitions that are explored in this paper represent new forms of archiving through artivism. Since the archive has long been a contesting arena of memory, the three exhibitions chronicle another memory, an alternative one. These three exhibitions, made and curated by women, are: Doing well, don’t worry, organized in Cairo by Women and Memory Forum (WMF) in May 2017, Harem Fantasies, New Shehrazades curated by the late Moroccan Fatima Mernissi (1940-2015) in Barcelona (2003); and Kurdish Women Warriors that was held in 2018 in the University of Goethe in Frankfurt. This article deals with these exhibitions as spaces of appearance where memory and archiving become the principal tools of resistance.

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Chalik, Abdul. "INTERPRETASI AYAT-AYAT GENDER PERSPEKTIF ISLAM LIBERAL TENTANG KEPEMIMPINAN POLITIK PEREMPUAN". MUTAWATIR 5, n.º 2 (28 de septiembre de 2016): 248. http://dx.doi.org/10.15642/mutawatir.2015.5.2.248-272.

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For several decades, the role of Muslim female in political arena is limited and still dominated by Muslim male figures. Religious doctrines seem to take part in constructing women into social life. Women are still perceived as secondary person before men, having much emotional feelings, and incapable to handle such social problems. It has been much demonstrated by traditional scholars that the providence of men is being a leader, having much power, and is rightly superior to women. In this case, contemporary feminist Muslim such like Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer, and Fazlur Rahman has contended this notion. They argue that there was possibly different impression on the interpretation of Qur’an that affects Qura’nic worldview towards the existence of women. According to them, Qur’an was precisely revealed to liberate women from social subjection. This article scrutinizes methodological framework in establishing a new light of understanding Qur’anic verse on women, especially on the issues on the origins of women creature, leadership, attestation and the right for inheritance.

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Afshar, Haleh. "The Forgotten Queens of Islam. Fatima Mernissi , Mary Jo LakelandA World of Difference: Islam and Gender Hierarchy in Turkey. Julie Marcus". Signs: Journal of Women in Culture and Society 21, n.º 1 (octubre de 1995): 205–8. http://dx.doi.org/10.1086/495057.

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Fadel, Mohammad. "Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought". International Journal of Middle East Studies 29, n.º 2 (mayo de 1997): 185–204. http://dx.doi.org/10.1017/s0020743800064461.

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Many Muslim feminists have argued that at the core of Islam lies a gender-neutral belief system that has been obscured by a centuries-long tradition of male-dominated interpretation. Although this gender-neutral system of belief had been almost entirely suppressed by the ruling Islamic discourses, according to Leila Ahmed, marginalized discourses such as Sufism and the antinomian Carmathians were able to preserve Islam's message of the ethical equality of men and women. Amina Wadud-Muhsin argues that the traditional verse-by-verse method of Qurʾanic exegesis, along with its domination by male practitioners, marginalized female experiences in understanding revelation. In her view, these two factors ultimately led to the suppression of the Qurʾan's message of gender equality. Fatima Mernissi, in The Veil and the Male Elite, instead argues that the religious scholars of Islam, because of their fear of subjectivity, were content with a purely empirical science of religion—a methodology that left the door wide open to the manipulation of revelation through interpretation. Unlike Ahmed, however, she recognizes that even within the dominant discourse of the Sunni scholars, not all spoke of women in the same monotonously misogynistic voice.

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Fitri, Rahmi Nur. "Fashion Designer Sebagai Alternatif Keterlibatan Perempuan Maroko Di Ruang Publik". Jurnal Kajian Islam Interdisipliner 6, n.º 1 (7 de junio de 2021): 31. http://dx.doi.org/10.14421/jkii.v6i1.1116.

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Maroko pada dasarnya tidak jauh berbeda dengan negara-negara Arab lainnya, yang mana perempuan memiliki akses yang terbatas di ruang publik. Sikap konservatif dan tradisi patriarki mengantarkan perempuan ke tingkat yang sulit untuk terlibat aktif di sektor publik. National Strategy for Equity and Equality di Maroko menginisiasikan untuk mengurangi tingkat diskrimasi terhadap perempuan, tetapi fakta lapangan menunjukkan sebaliknya. Kebiasaan dan tatanan sosial di masyarakat menjadi faktor yang menghambat proses perubahan. Tulisan ini mengkaji berbagai upaya yang dilakukan oleh pemerintah Maroko untuk meningkatkan keterlibatan perempuan. Selain usaha yang dilakukan pemerintah, karya ilmiah ini juga memaparkan peran aktif yang dilakoni oleh perempuan Maroko secara langsung pada saat negara tampak tidak maksimal dalam mereduksi ketidakadilan bagi mereka. Nama-nama tokoh penggerak perempuan dari negeri Maghribi ini kemudian mulai bermunculan, seperti Fatima Mernissi, seorang sosiolog yang menaruh banyak perhatian terhadap persoalan perempuan. Namun, fokus tulisan adalah perempuan Maroko yang menunjukkan ketertarikannya di bidang fashion desainer yang kemudian memiliki label dan jangkauan pasar yang luas. Pengakuan sosial mulai didapatkan oleh Sofia El Arabi dan Ilham Benami melalui bidang ini. Rosaline Delmer menyebutkan bahwa perempuan memiliki kemampuan untuk memajukan kepentingannya didasarkan kepada pemahaman yang mereka yakini. Perempuan Maroko menemukan tempat untuk mereka di ruang publik melalui profesi sebagai desainer. Berkarir di bidang ini menjadi sebuah apresiasi bagi mereka tanpa harus terlibat konfrontasi dengan laki-laki di ranah publik.[Morroco has not especially differences among Arab countries, in which woman have limited access in public sphere. Conservative tradition and patriarchy lead woman to difficult level to be actively involved in public field. National Strategy for Equity and Equality in Morroco initiate to decrease inequity of woman, despite the reality has denoted of divergence. Custom and social order are preventation of change in society. This paper examines various efforts which was made by Morroco’s government to expand woman’s involvement. In addition, the article will explain how far woman contributed in directly activity when the government is not earnestly to reduce injustice for woman. Then, names of female activists from Morroco began to appear, such as Fatima Mernissi, a sociologist who lay down her interest in women’s issues. Nevertheless, this article only focus on Morocco’s women who show interest in fashion desaigner, through this field they have their own label and extend market places. Social recognition has been earned by Sofia El Arabi and Ilham Benami from this field. Rosaline Dalmer addresses, based on comprehension every women has ability to extend her needs and desires. Morrocan’s women have actively found their role as designer in public sphere. A career in this field is an appreciation for them whose they can be spared with men from confrontation in public field.]

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Fernea, Elizabeth. "Fatima Mernissi, Doing Daily Battle: Interviews with Moroccan Women, Trans. Mary Jo Lakeland (New Brunswick, N.J.: Rutgers University Press, 1989). Pp. 224." International Journal of Middle East Studies 23, n.º 4 (noviembre de 1991): 644–46. http://dx.doi.org/10.1017/s0020743800023564.

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Fay, Mary Ann. "Fatima Mernissi, The Forgotten Queens of Islam (Polity Press and Blackwell Publishers, 1993; reprint, Minneapolis: University of Minnesota Press, 1997). Pp. 238." International Journal of Middle East Studies 31, n.º 3 (agosto de 1999): 453–55. http://dx.doi.org/10.1017/s0020743800055562.

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35

Cooke, Miriam. "Fatima Mernissi, Islam and Democracy. Fear of the Modern World, trans. Mary Jo Lakeland (New York: Addison-Wesley Publishing Company, 1992). Pp. 195." International Journal of Middle East Studies 26, n.º 2 (mayo de 1994): 356–58. http://dx.doi.org/10.1017/s0020743800060621.

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Steiner, Tina. "Scheherazade’s Achievement(s): Practices of Care in Fatema Mernissi’s Memoir, Dreams of Trespass: Tales of a Harem Girlhood, and her Creative Non-Fiction, Scheherazade Goes West". English in Africa 47, n.º 3 (10 de febrero de 2021): 121–43. http://dx.doi.org/10.4314/eia.v47i3.7s.

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The Moroccan feminist sociologist Fatema Mernissi (1940–2015) is probably best known for her pioneering scholarly work on gender equality in Islam. This paper, however focuses on her life writing: her memoir, Dreams of Trespass: Tales of a Harem Girlhood, published in 1994 and her reflections on its Eurocentric reception, which culminated in the publication of her work of creative non-fiction Scheherazade Goes West: Different Cultures, Different Harems in 2001. Written in popular genres in accessible registers, Mernissi’s texts translate her scholarly feminism into stories of the everyday in order to encourage her readers to see possibilities of feminist practices within and against oppressive social structures. Both texts deal with the way in which women’s agency is circumscribed by particular horizons of constraint determined by their social contexts and thus the texts contrast local, particular forms of constraint with more diffuse forms of oppression that characterise western modernity. This paper offers a reading of her harem childhood to trace some of the alternative modes of enacting small freedoms that the memoir documents. As becomes apparent in Mernissi’s reflections on the memoir’s reception, these achievements seem to be largely illegible within meritocratic scripts of success. In contrast, Mernissi asserts that care for self and other – via modes of storytelling, performance, artistic production and looking after one’s physical wellbeing – mark direct, albeit subtle, forms of resistance even if they are not recognised as such. Drawing on a popular cultural repertoire, the well-known figure of Scheherazade emerges in Mernissi’s texts as a central role model for women crafting pockets of resistance and webs of care. In this way, Mernissi’s texts offers a Moroccan perspective on the debate of the conditions of possibility of ordinary feminist practices inspired by popular artistic forms. Keywords: Fatema Mernissi, life writing, Scheherazade, ethics of care, storytelling, Moroccan feminism

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ElMikawy, Noha. "MERNISSI, FATIMA, Islam and Democracy: Fear of the Modern World, M. Jo Lakeland, trans. (Reading: Addison-Wesley Publishing Co., 1992), 300 pp. US$ 24.95." Islamic Law and Society 2, n.º 1 (1995): 105–8. http://dx.doi.org/10.1163/1568519952599466.

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Kanawati, Marlene. "Fatima Mernissi, The Veil and the Male Elite: A Feminist Interpretation of Women's Rights in Islam, trans. Mary Jo Lakeland (New York: Addison-Wesley, 1991). Pp. 240." International Journal of Middle East Studies 25, n.º 3 (agosto de 1993): 501–3. http://dx.doi.org/10.1017/s002074380005892x.

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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse". Al-Jami'ah: Journal of Islamic Studies 49, n.º 1 (29 de junio de 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.

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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.

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Jamhari, Jamhari. "FATIMAH MERNISSI PEREMPUAN BERPELUANG SEBAGAI KEPALA NEGARA". Jurnal Studi Agama 2, n.º 2 (31 de diciembre de 2018): 120–29. http://dx.doi.org/10.19109/jsa.v2i2.3057.

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Mernissi has tried to dismantle the building of interpretations of classical scholars, She tried to dismantle injustice feminism through criticism of the hadith about women's leadership, which according to her must be examined again in terms of asbab al-nuzul and historically why hadith or verse came down. As a sociologist, Mernissi did not only approach textual texts in conducting her studies. However, religious texts must be studied from a historical-sociological approach. This is to find the significance of meaning, if it is related to the conditions of the times and places. The hermeneutic approach, used by Mernissi, is to criticize the verses of the Qur'an and misogyny hadiths. She reveals the historical background to the following hadiths had misogyny about the quality of the narrators to find the true meaning of the text. Related to women being head of state according to Mernissi in essence, and what is a problem according to Mernissi is not the problem of men and women but how they are able to become leaders themselves.

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41

Eickelman, Christine. "Dreams of Trespass: Tales of a Harem Girlhood by Fatima Mernissi. 242 pages, photographs by Ruth V. Ward. Reading, MA: Addison-Wesley Publishing Company, 1994. $23 (Cloth) ISBN 0-201-626497". Middle East Studies Association Bulletin 28, n.º 2 (diciembre de 1994): 251–52. http://dx.doi.org/10.1017/s002631840003011x.

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Martin, Hélène. "Fatema Mernissi :Le Harem et l’Occident". Nouvelles Questions Féministes 21, n.º 3 (2002): 122. http://dx.doi.org/10.3917/nqf.213.0122.

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Booth, Marilyn. "Islam and Democracy: Fear of the Modern World, by Fatima Mernissi. Translated by Mary Jo Lakeland. 195 pages, notes, index. Reading, MA: Addison-Wesley Publishing Company, 1992. $24.95 (Cloth) ISBN 0–201-60883–9". Middle East Studies Association Bulletin 29, n.º 1 (julio de 1995): 56–57. http://dx.doi.org/10.1017/s0026318400030662.

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44

El Ouedrhiri, Sara y Hafsa El Mesbahi. "Resistance in the New Harem Era: Gendered Violence and the Power of Media in the Time of Covid-19 in Morocco". Feminist Research 4, n.º 1 (26 de agosto de 2020): 28–41. http://dx.doi.org/10.21523/gcj2.20010104.

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In a time of great uncertainties, the world witnesses, for the very first instance in its modern history a global lockdown spanning over all the vital spheres of economic and social life. At this point, when neither leaving home nor staying is an option, the surge to exponentially study the manner in which human life has evolved and been shaped under such circumstances gained valuable interest, especially within the circles of feminist and human rights-based academia. Respectively, researchers argue that the weight of the lockdown and movement restriction policies fall discriminately on men and women as they are interestingly leading such novel experiences in different ways. Men, by having no concern mounting to the priority of protecting themselves from being inflicted by this global pandemic and maintaining their economic roles as the traditional family providers, and women on the margin side of the picture, having to deal with the burden of surviving the dangers that the outside and the inside worlds akin dispose. Henceforth, this article is an attempt to probe the dynamics of the private sphere considering the intersections between oppression, seclusion and violence and the development of new dynamics of resistance by transposing from the early 20th century’s feminine experience of confinement and the 21st century’s global lockdown in the time of the Covid-19 pandemic. This research considers the stories presented by the renowned Moroccan sociologist and author “Fatima Mernissi”, who herself lived a different kind of seclusion behind the colossal and skillfully ostentatious walls of the harem of the city of Fez in the forties of the previous century and this shall be done mainly by reviewing the stories of resistance presented in her memoir Dreams of Trespass: Tales of a Harem Girlhood; and by considering the stories of five respondents who have shared with us their accounts through various social media outlets upon the surge of the pandemic in Morocco. The purpose here is to unravel the convergences between women’s experiences of gender-based violence (GBV) in both confinements and to foreground the value, significance and challenges these feminine insights being in them simple acts of everyday life constitute in establishing a discourse of resistance and feminine empowerment vis-à-vis patriarchy, seclusion and gender-based violence.

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Inloes, Amina. "Female Personalities in the Qur’an and Sunna". American Journal of Islam and Society 32, n.º 4 (1 de octubre de 2015): 100–104. http://dx.doi.org/10.35632/ajis.v32i4.1006.

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This seemingly modest volume is in fact the first comprehensive study ofwomen in the Twelver Shi‘i scriptural sources. While studies on womenabound, the vast majority are implicitly or explicitly grounded in the Sunnitradition; the infrequent Shi‘i expositions on women tend to be politicized,arcane, or even erroneous. In contrast, this groundbreaking work solidly introduceswhat the core Twelver Shi‘i sources say about women and integratescontemporary views.The sources of hadith and tafsīr used in this work represent mainstreamhistorical currents of Shi‘i thought. For hadith, the author uses the Four Books,which were compiled in the tenth and eleventh centuries. While not consideredinfallible, they are treated as the most influential and reliable Shi‘i hadith collectionsand have had a formative impact on Shi‘i thought. Of course, this selectionis not exhaustive; an even greater diversity of hadith appears in earlieras well as later compilations, especially the seventeenth-century encyclopaedicwork Biḥār al-Anwār. In addition, the possibility exists that the Four Books’treatment of women differs from that in other works. Therefore, this bookshould be seen as foundational and an invitation for further study, rather thanas the final word on the subject. Note that this is not a criticism: Since manysections could easily be expanded into their own volume, it would not havebeen feasible to survey all extant Shi‘i hadith in a volume this size. Authorsare, after all, only human.For tafsīr, the author uses Ali ibn Ibrahim al-Qummi’s Tafsīr al-Qummī(tenth century), al-Tusi’s Tibyān (eleventh century), al-Tabrisi’s Majma‘ al-Bayān (twelfth century), al-Huwayzi’s Nūr al-Thaqalayn (twelfth century),and Allamah Tabataba’i’s Tafsīr al-Mizān (twentieth century). This solid selectionrepresents different time periods and approaches – the old and the new,the narrative and the analytical – but, again, is not absolutely comprehensive.In particular it omits mystical tafsīr, which might be expected to take a lessearthly approach to gender.Additionally, the author gives her work a modern twist by consideringideas from contemporary writers on women in Islam who do not engage withthe Shi‘i tradition, such as Amina Wadud, Fatima Mernissi, and Asma Barlas.She also frequently engages with the views of the Lebanese scholars Sayyid ...

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Dadah, Dadah. "METODE KRITIK MATAN HADIS MISOGINIS MENURUT FATIMAH MERNISSI". Diroyah : Jurnal Studi Ilmu Hadis 3, n.º 1 (4 de diciembre de 2018): 11–18. http://dx.doi.org/10.15575/diroyah.v3i1.3727.

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Discourse on gender has never been quietly discussed both among academics, politicians, and in people's daily lives. In the development of the current discussion about gender has involved Islamic thinkers to explore the repertoire of Islamic thought to see the existence of gender discourse in Islam. This condition is inseparable from claims that Islamic teachings are not gender sensitive, and even tend to reduce women, especially when a handful of people talk about the existence of women in the public sphere which is constrained by restrictions on women's movement to gain access in education, social and political fields. Fatimah Mernissi, when analyzing the religious texts already in the yellow book, especially the hadiths of the Prophet. and the narrators who later came up with a new term, namely "Misogynist Hadith" or hadith which hated women. Fatimah Mernissi had been critical, even to the figure of Imam Bukhari's caliber who was highly recognized for his credibility and authority, as well as for several friends of the Messenger of Allah. therefore, this critical attitude should not stop here, and not even bring taqlid attitude. This paper will show the method of criticizing misogynist hadith according to Mernissi.

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47

Javier Ordóñez, Edward. "Una fractura desde el feminismo árabe: a propósito de Fatema Mernissi". Revista Guillermo de Ockham 11, n.º 1 (1 de junio de 2013): 11. http://dx.doi.org/10.21500/22563202.598.

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La relación de la protagonista más notable de la tradición oral de Oriente Medio, Sherezade, con los valores occidentales y los derechos humanos, contribuira a la reflexión sobre la configuración política en el mundo árabe de la feminidad. Sherezade y los derechos fundamentales resquebrajan la barrera ideológica impuesta por la imagen que de Occidente se tiene en Oriente. Mernissi será la curadora porque mostro rigurosamente como la mujer arabe enfrenta y subvierte los valores machistas de la sociedad oriental. Mernissi y Sherezade muestran a las mujeres la necesidad que tienen de luchar por el reconocimiento; así, Sherezade cierra la brecha entre el mundo Oriental y la democracia; sin embargo, se requiere de la mujer real, la de carne y hueso y de su realidad para concretar su dignidad, su libertad y su igualdad en el mundo árabe.

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48

Hich-Chou, Mohammed. "Corps, Espace et Féminité dans Rêves de femmes de Fatéma Mernissi". Horizons/Théâtre, n.º 7 (1 de junio de 2016): 82–94. http://dx.doi.org/10.4000/ht.707.

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Nugraha, Dipa y Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS". LITERA 18, n.º 3 (26 de noviembre de 2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.

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The Indonesian literary tradition during the reform period was marked by the rise of female writers who raised the issue of feminism. Within the framework of locality and contextuality, the feminism movement echoed by female writers comes in diverse expressions. This study aims to describe the reference figures and issues of Islamic feminism that are represented in novels by Abidah El Khalieqy. This research uses a feminist literary criticism approach. The data sources of the research are three novels by Abidah El Khalieqiy, namely Perempuan Berkalung Sorban, Geni Jora, and Mataraisa. The technique used to gather feminist voices in the three novels is a close reading. The analysis was conducted using a descriptive qualitative method. The results of the study are as follows. First, Islamic feminist figures who were referred to by the feminism movement were Fatima Mernisi and Riffat Hassan. Fatima Mernisi is known as a misogonic hadith critic, while Riffat Hassan uses the hermeneutic principle in the interpretation of the Quran. Second, the issues of feminism represented are: the lives of women in the pesantren tradition, the position of women in the family, the view of normal sexual relations and relationships, and the interpretation of the hadiths and verses of the Qur'an relating to women. Islamic feminism voiced by Abidah El Khalieqy brings its own color compared to the Western feminism movement which refers to the concept of ecriture feminine. Keywords: Islamic Feminism, ecriture feminine, Indonesian literary history, politics of difference, intersectionality REPRESENTASI FEMINISME ISLAM DALAM NOVEL-NOVEL KARYA ABIDAH EL KHALIEQY AbstrakTradisi sastra Indonesia masa reformasi ditandai maraknya penulis perempuan yang mengangkat permasalahan feminisme. Dalam bingkai lokalitas dan kontekstualitas, gerakan feminisme yang digaungkan para penulis perempuan hadir dalam ekspresi yang beragam. Penelitian ini bertujuan mendeskripsikan tokoh rujukan dan persoalan feminisme Islam yang direpresentasikan dalam novel-novel karya Abidah El Khalieqy. Penelitian ini menggunakan pendekatan kritik sastra feminis. Sumber data penelitian adalah tiga novel karya Abidah El Khalieqiy, yaitu Perempuan Berkalung Sorban, Geni Jora, dan Mataraisa. Teknik yang dipakai untuk mengumpulkan suara-suara feminisme di dalam ketiga novel adalah pembacaan cermat (close reading). Analisis dilakukan dengan metode deskriptif kualitatif. Hasil penelitian sebagai berikut. Pertama, tokoh feminis Islam yang menjadi rujukan gerakan feminisme adalah Fatima Mernisi dan Riffat Hassan. Fatima Mernisi dikenal dengan kritik hadist misogonis, sedangkan Riffat Hassan dengan prinsip hermeneutika dalam tafsir Alquran. Kedua, persoalan feminisme yang direpresentasikan adalah: kehidupan perempuan dalam tradisi pesantren, kedudukan perempuan dalam keluarga, pandangan terhadap relasi dan hubungan seksual yang normal, dan tafsir terhadap hadist dan ayat Al-quran berkaitan dengan perempuan. Feminisme Islam yang disuarakan Abidah El Khalieqy membawa warna tersendiri dibandingkan dengan gerakan feminisme Barat yang merujuk pada konsep ecriture feminine. Kata kunci: feminisme Islam, ecriture feminine, sejarah sastra Indonesia, politik perbedaan, interseksionalitas.

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Lateef, Shahida. "Book Reviews : Jose C.M. van Santen, They Leave their Jars Behind: The Conversion of Mafa Women to Islam (North Cameroon). Leiden: Centrum Vrouwen en Autonomie, 1993. 401 pages. Fatima Mernissi, Women and Islam: An Historical and Theological Enquiry. New Delhi: Kali for Women, 1993. 228 pages". Indian Journal of Gender Studies 2, n.º 2 (septiembre de 1995): 275–80. http://dx.doi.org/10.1177/097152159500200212.

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