Yasmin Rehman | University of Kent, Canterbury (original) (raw)
Papers by Yasmin Rehman
Feminist dissent, Mar 11, 2019
Women have a role to play in all areas of life-public and private. This includes being and buildi... more Women have a role to play in all areas of life-public and private. This includes being and building bridges to communities, in attempts to tackle radicalisation and extremism. International bodies such as the United Nations recognise the crucial role that women play at local, regional, and international levels in conflict prevention and peace processes across the world. This includes work to tackle religious extremists in their communities. The UK Government, like many others, recognises the role that women can play as bridges to their communities and has worked hard to engage Muslim women in the work of its Counter Extremism Strategies. However, in this article, I want to express a concern with the way this engagement has ignored the valuable work undertaken by women, over many years, highlighting their concerns about the spread and impact of fundamentalist forces from across faiths and in different parts of the world. These women include those of faith and none who have shared their expertise and knowledge through platforms such as Women Living Under Muslim Laws (WLUML) and Women Against Fundamentalism (see Sahgal and Yuval-Davis, 1992; Dhaliwal and Yuval-Davis, 2014) who were addressing their concerns long before the events of 9/11 and the War on Terror. Indeed, many of the women involved in Feminist Dissent have
Feminist dissent, Jul 21, 2016
Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic pr... more Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic practices across the world, Islamists are reinforcing their world view and creating a homogenous, monolithic Muslim identity, an identity in which culture and history are to be separated from Islam and Islamic practice, in which there is no space for ethnic or tribal identities, and where national, regional and local boundaries are irrelevant. This is a world in which only the boundaries of the Ummah (Muslim world) count, where there is only one law, religious law (Sharia), and in which an identity in which the separation of religion and state is heretical. The religious community is the state, the Ummah is the community, every aspect of one's life is circumscribed by religion and women, their lives and their bodies are the battleground. Anything that does not fit with their world view is simply swept away as not Islamic. Their message and teachings are spread through extensive use of social media, satellite broadcast channels, podcasts, conferences and events, local religious bookshops, study circles, mosques and the establishment of Islamic institutions including schools and Sharia courts. In this article I equate Islamism with Salafis i , 'a term which literally means predecessors but in the Islamic context means those who follow the practices of the
Feminist Dissent, 2016
Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic pr... more Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic practices across the world, Islamists are reinforcing their world view and creating a homogenous, monolithic Muslim identity, an identity in which culture and history are to be separated from Islam and Islamic practice, in which there is no space for ethnic or tribal identities, and where national, regional and local boundaries are irrelevant. This is a world in which only the boundaries of the Ummah (Muslim world) count, where there is only one law, religious law (Sharia), and in which an identity in which the separation of religion and state is heretical. The religious community is the state, the Ummah is the community, every aspect of one's life is circumscribed by religion and women, their lives and their bodies are the battleground. Anything that does not fit with their world view is simply swept away as not Islamic. Their message and teachings are spread through extensive use of social media, satellite broadcast channels, podcasts, conferences and events, local religious bookshops, study circles, mosques and the establishment of Islamic institutions including schools and Sharia courts. In this article I equate Islamism with Salafis i , 'a term which literally means predecessors but in the Islamic context means those who follow the practices of the
Contemporary Sociology: A Journal of Reviews, 2015
trajectories that led them to a feeling of euphoria or the destruction of their lives. We need mo... more trajectories that led them to a feeling of euphoria or the destruction of their lives. We need more work on how to contend with that decision, instead of work that does not complete the hermeneutic circle well or cannot give us pragmatic suggestions on what we may do.
The theme of this special issue of Feminist Dissent focuses on the ways in which religious fundam... more The theme of this special issue of Feminist Dissent focuses on the ways in which religious fundamentalist movements have become hegemonic in many secular states around the world. This purported paradox of fundamentalist politics gaining power in secular states is all the more challenging to analyse in the context of both the consolidation and re-articulation of neoliberalism as an ideology and framework for organising economy and society in the era of late capitalism and its successive crises. Specifically, we are interested in exploring the ways in which these transformations within state, society and the economy have affected women’s positions and gender relations. The illustrative case studies we examine in this issue are India, Israel and Turkey.
Feminist Dissent, Mar 11, 2019
Women have a role to play in all areas of life-public and private. This includes being and buildi... more Women have a role to play in all areas of life-public and private. This includes being and building bridges to communities, in attempts to tackle radicalisation and extremism. International bodies such as the United Nations recognise the crucial role that women play at local, regional, and international levels in conflict prevention and peace processes across the world. This includes work to tackle religious extremists in their communities. The UK Government, like many others, recognises the role that women can play as bridges to their communities and has worked hard to engage Muslim women in the work of its Counter Extremism Strategies. However, in this article, I want to express a concern with the way this engagement has ignored the valuable work undertaken by women, over many years, highlighting their concerns about the spread and impact of fundamentalist forces from across faiths and in different parts of the world. These women include those of faith and none who have shared their expertise and knowledge through platforms such as Women Living Under Muslim Laws (WLUML) and Women Against Fundamentalism (see Sahgal and Yuval-Davis, 1992; Dhaliwal and Yuval-Davis, 2014) who were addressing their concerns long before the events of 9/11 and the War on Terror. Indeed, many of the women involved in Feminist Dissent have
http://journals.warwick.ac.uk/index.php/feministdissent/issue/view/2
Feminist dissent, Mar 11, 2019
Women have a role to play in all areas of life-public and private. This includes being and buildi... more Women have a role to play in all areas of life-public and private. This includes being and building bridges to communities, in attempts to tackle radicalisation and extremism. International bodies such as the United Nations recognise the crucial role that women play at local, regional, and international levels in conflict prevention and peace processes across the world. This includes work to tackle religious extremists in their communities. The UK Government, like many others, recognises the role that women can play as bridges to their communities and has worked hard to engage Muslim women in the work of its Counter Extremism Strategies. However, in this article, I want to express a concern with the way this engagement has ignored the valuable work undertaken by women, over many years, highlighting their concerns about the spread and impact of fundamentalist forces from across faiths and in different parts of the world. These women include those of faith and none who have shared their expertise and knowledge through platforms such as Women Living Under Muslim Laws (WLUML) and Women Against Fundamentalism (see Sahgal and Yuval-Davis, 1992; Dhaliwal and Yuval-Davis, 2014) who were addressing their concerns long before the events of 9/11 and the War on Terror. Indeed, many of the women involved in Feminist Dissent have
Feminist dissent, Jul 21, 2016
Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic pr... more Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic practices across the world, Islamists are reinforcing their world view and creating a homogenous, monolithic Muslim identity, an identity in which culture and history are to be separated from Islam and Islamic practice, in which there is no space for ethnic or tribal identities, and where national, regional and local boundaries are irrelevant. This is a world in which only the boundaries of the Ummah (Muslim world) count, where there is only one law, religious law (Sharia), and in which an identity in which the separation of religion and state is heretical. The religious community is the state, the Ummah is the community, every aspect of one's life is circumscribed by religion and women, their lives and their bodies are the battleground. Anything that does not fit with their world view is simply swept away as not Islamic. Their message and teachings are spread through extensive use of social media, satellite broadcast channels, podcasts, conferences and events, local religious bookshops, study circles, mosques and the establishment of Islamic institutions including schools and Sharia courts. In this article I equate Islamism with Salafis i , 'a term which literally means predecessors but in the Islamic context means those who follow the practices of the
Feminist Dissent, 2016
Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic pr... more Through the erasure of cultural practices and a denial of the diversity of Muslims and Islamic practices across the world, Islamists are reinforcing their world view and creating a homogenous, monolithic Muslim identity, an identity in which culture and history are to be separated from Islam and Islamic practice, in which there is no space for ethnic or tribal identities, and where national, regional and local boundaries are irrelevant. This is a world in which only the boundaries of the Ummah (Muslim world) count, where there is only one law, religious law (Sharia), and in which an identity in which the separation of religion and state is heretical. The religious community is the state, the Ummah is the community, every aspect of one's life is circumscribed by religion and women, their lives and their bodies are the battleground. Anything that does not fit with their world view is simply swept away as not Islamic. Their message and teachings are spread through extensive use of social media, satellite broadcast channels, podcasts, conferences and events, local religious bookshops, study circles, mosques and the establishment of Islamic institutions including schools and Sharia courts. In this article I equate Islamism with Salafis i , 'a term which literally means predecessors but in the Islamic context means those who follow the practices of the
Contemporary Sociology: A Journal of Reviews, 2015
trajectories that led them to a feeling of euphoria or the destruction of their lives. We need mo... more trajectories that led them to a feeling of euphoria or the destruction of their lives. We need more work on how to contend with that decision, instead of work that does not complete the hermeneutic circle well or cannot give us pragmatic suggestions on what we may do.
The theme of this special issue of Feminist Dissent focuses on the ways in which religious fundam... more The theme of this special issue of Feminist Dissent focuses on the ways in which religious fundamentalist movements have become hegemonic in many secular states around the world. This purported paradox of fundamentalist politics gaining power in secular states is all the more challenging to analyse in the context of both the consolidation and re-articulation of neoliberalism as an ideology and framework for organising economy and society in the era of late capitalism and its successive crises. Specifically, we are interested in exploring the ways in which these transformations within state, society and the economy have affected women’s positions and gender relations. The illustrative case studies we examine in this issue are India, Israel and Turkey.
Feminist Dissent, Mar 11, 2019
Women have a role to play in all areas of life-public and private. This includes being and buildi... more Women have a role to play in all areas of life-public and private. This includes being and building bridges to communities, in attempts to tackle radicalisation and extremism. International bodies such as the United Nations recognise the crucial role that women play at local, regional, and international levels in conflict prevention and peace processes across the world. This includes work to tackle religious extremists in their communities. The UK Government, like many others, recognises the role that women can play as bridges to their communities and has worked hard to engage Muslim women in the work of its Counter Extremism Strategies. However, in this article, I want to express a concern with the way this engagement has ignored the valuable work undertaken by women, over many years, highlighting their concerns about the spread and impact of fundamentalist forces from across faiths and in different parts of the world. These women include those of faith and none who have shared their expertise and knowledge through platforms such as Women Living Under Muslim Laws (WLUML) and Women Against Fundamentalism (see Sahgal and Yuval-Davis, 1992; Dhaliwal and Yuval-Davis, 2014) who were addressing their concerns long before the events of 9/11 and the War on Terror. Indeed, many of the women involved in Feminist Dissent have
http://journals.warwick.ac.uk/index.php/feministdissent/issue/view/2