When new media are introduced into religious communities, they often become sites for struggles over the very nature of mediation. In the new millennium, for example, some nonliberal (ultra-Orthodox) Jews in Brooklyn began to blog, creating debates about publics and alternative forms of authority and expression. In this essay I examine how the community vernaculars—nonstandard varieties of Yinglish and Yiddish, along with Standard English and Yiddish—were used in blogs to challenge the legitimacy of contemporary nonliberal Judaism, what bloggers called “the system.” I also explore how blogging practices were gendered and what kinds of publics—religious, secular, or otherwise imagined—were created through gendered language choice.
Posts Tagged ‘gender’
On March 6-8, 2014, the University of Bern will host an international conference entitled “Working with A Secular Age: Interdisciplinary Reflections on Charles Taylor’s Conception of the Secular.”
At its March 2012 meeting, the Administrative Committee of the United States Conference of Catholic Bishops approved “Our First, Most Cherished Liberty: A Statement on Religious Liberty,” a document drafted by the USCCB’s Ad Hoc Committee for Religious Liberty.
In this post I explore the case of Bangladesh: the state of secularism there and the tensions and polemics that accompany the pursuit of an ideal secular state and society. I do this by reflecting on reactions surrounding women’s turn to greater religious engagement fostered through their participation in Quranic discussion circles in Dhaka. In outlining some of the tensions underlying the reactions, I wish to draw attention to the stakes of remaining confined to a binary view of religion and secularism, especially as new religious forces and faces come into the public space with the intent of developing and transforming it.
Lila Abu-Lughod and Anumpama Rao—editors of Women’s Rights, Muslim Family Law, and the Politics of Consent, a special issue of SocialDifference-Online—sat down for a conversation with the editors of Jadaliyya.
Over at the New York Times, Neil MacFarquhar writes about the recently published Love, InshAllah: The Secret Love Lives of American Muslim Women, by Ayesha Mattu and Nura Maznavi.
Saba Mahmood is an anthropologist who teaches at the University of California, Berkeley, and whose work raises challenging questions about the relationship between religion and secularism, ethics and politics, agency and freedom. Her book Politics of Piety, a study of a grassroots women’s piety movement in Cairo, questions the analytical and political claims of feminism as well as the secular liberal assumptions on the basis of which such movements are often judged. In the volume Is Critique Secular? she joins Talal Asad, Judith Butler, and Wendy Brown in rethinking the Danish cartoon controversy as a conflict between blasphemy and free speech, between secular and religious world views. Now, Mahmood is working on a comparative project about the right to religious liberty and minority-majority relations in the Middle East. We spoke over breakfast in New York City.
The youth-driven Revolution of 2011, with its call for freedom and justice, is inscribing a new feminism, with a fresh lexicon and syntax. The new feminism—which does not go by the name “feminism,” but by its spirit—redefines the words freedom, liberation, justice, dignity, democracy, equality, and rights. It creates its own syntax, which, the dictionary reminds us, is the “arrangement of words to show their connection and relation.” It announces itself from deep within the Revolution, which aims to resurrect the fundamental principles and rights of citizens and human beings that were wantonly trampled down by the Mubarak government. The new feminism might be called, simply, “freedom, equality and justice for all.” It asserts itself in actions, straight-forwardness, and courage.