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FEMINIZMAS TARP SEKULARIZMO IR ISLAMISMO: PALESTINOS ATVEJIS

Dr, Islah Jad

Vakarų Krante ir Gazos Ruože įvyko įstatymų leidžiamosios valdžios rinkimai 2006 atvedė į valdžią islamistų judėjimą „Hamas“., vėliau suformavo daugumą Palestinos įstatymų leidžiamosios tarybos ir pirmąją daugumos Hamas vyriausybę. Per šiuos rinkimus buvo paskirta pirmoji Hamas ministrė moteris, kuri tapo moterų reikalų ministre. Tarp kovo mėn 2006 ir birželį 2007, šias pareigas užėmė dvi skirtingos „Hamas“ ministrės, tačiau abiem buvo sunku valdyti ministeriją, nes dauguma jos darbuotojų nebuvo Hamas nariai, bet priklausė kitoms politinėms partijoms, ir dauguma buvo Fatah nariai, dominuojantis judėjimas, kontroliuojantis daugumą Palestinos valdžios institucijų. Įtempta kova tarp Hamas moterų Moterų reikalų ministerijoje ir Fatah narių baigėsi po to, kai Hamas perėmė valdžią Gazos Ruože ir dėl to žlugo jos vyriausybė Vakarų Krante – kova. kuri kartais pasisukdavo žiauriai. Viena iš priežasčių, nurodyta vėliau paaiškinti šią kovą, buvo skirtumas tarp pasaulietinio feministinio diskurso ir islamistų diskurso moterų klausimais.. Palestinos kontekste šis nesutarimas įgavo pavojingą pobūdį, nes buvo panaudotas kruvinos politinės kovos įamžinimui., Hamas moterų pašalinimas iš jų pareigų ar postų, ir tuo metu Vakarų Krante ir okupuotame Gazos ruože vyravusių politinių ir geografinių skirtumų.
Ši kova kelia daug svarbių klausimų: ar turėtume nubausti į valdžią atėjusį islamistų judėjimą, ar turėtume apsvarstyti priežastis, lėmusias Fateh nesėkmę politinėje arenoje? Ar feminizmas gali pasiūlyti moterims visapusišką sistemą, neatsižvelgiant į jų socialinę ir ideologinę priklausomybę? Ar bendro bendro pagrindo diskursas moterims gali padėti joms suvokti ir susitarti dėl bendrų tikslų?? Ar paternalizmas yra tik islamistinėje ideologijoje?, o ne nacionalizme ir patriotizme? Ką turime omenyje sakydami feminizmą? Ar yra tik vienas feminizmas, ar keli feminizmai? Ką turime omenyje sakydami islamą – ar tai šiuo vardu žinomas judėjimas, ar religija, filosofija, arba teisinė sistema? Turime eiti į šių klausimų esmę ir atidžiai juos apsvarstyti, ir mes turime dėl jų susitarti, kad vėliau galėtume nuspręsti, kaip feministės, jei mūsų paternalizmo kritika turėtų būti nukreipta į religiją (tikėjimas), kuri turėtų apsiriboti tikinčiojo širdimi ir neleisti valdyti viso pasaulio, arba jurisprudencija, kuri yra susijusi su skirtingomis tikėjimo mokyklomis, kurios paaiškina Korane esančią teisinę sistemą ir pranašo posakius – Suna.

Assessing the Islamist mainstream in Egypt and Malaysia

Beyond ‘Terrorism’ and ‘StateHegemony’: assessing the Islamistmainstream in Egypt and Malaysia

JAN STARKMalaysia-Islamists

International networks of Islamic ‘terrorism’ have served as themost popular explanation to describe the phenomenon of political Islam sincethe 11 September attacks.

This paper argues that both the self-proclaimeddoctrinal Islam of the militants and Western perceptions of a homogeneousIslamist threat need to be deconstructed in order to discover the oftenambiguous manifestations of ‘official’ and ‘opposition’ Islam, of modernity andconservatism.

As a comparison of two Islamic countries, Egypt and Malaysia,which both claim a leading role in their respective regions, shows, moderateIslamic groups have had a considerable impact on processes of democratisationand the emergence of civil society during the quarter century since the ‘Islamicresurgence’.

Shared experiences like coalition building and active participationwithin the political system demonstrate the influence and importance of groupssuch as the Egyptian Muslim Brotherhood, the Islamic Youth Movement of Malaysia (ABIM) or the Islamic Party of Malaysia (PAS).

These groups haveshaped the political landscape to a much larger extent than the current pre-occupation with the ‘terrorist threat’ suggests. The gradual development of a‘culture of dialogue’ has rather revealed new approaches towards politicalparticipation and democracy at the grassroots level.

Islamic Movements in the Middle East: Egypt as a case study

ÖZLEM TÜR KAVLİ

Akef

The Islamic challenge remains a central issue within the ongoing debate on the nature of Middle East
politics. As the main opposition to government policies, the Islamic movements enjoy widespread
popularity, especially among the lower echelons of those populations —people who are
economically or politically alienated. Egypt has been a pioneer of Arab countries in many aspects of
economic, political and cultural development. It has also been the pioneer in the rise of Islamic
movements and the state’s fight with these groups. The aim of this paper is to look at Egypt as a case
study in Middle East’s Islamist movements in general.
The first part of this paper looks briefly at nineteenth century Islamic reformers who had an impact
on the development of modern Islamic movements. In the second part, the focus will be on the
formation of the Islamic movements and their cadres and main ideologies. The third part looks at
contemporary movements and their position in Egyptian society.
ISLAMIC REFORMISTS
Islamic reformism is a modern movement that came into the scene in the nineteenth century as a
reaction to European supremacy and expansion. It was during this period that Muslim religious
leaders and politicians began to realise that their state of affairs was inferior to that of Europe and
was in steady decline. Although Islam has suffered many defeats by Europeans, it was in the
nineteenth century that Muslims felt for the first time their weakness and decline and the need to
borrow from their ‘enemy’. This painful awareness made Muslim intellectuals think about the
defects and the weaknesses they were suffering from and they started to search for a remedy.1 On the
one hand, Islamic reformists embarked on studies of Europe’s pre-industrial phase in order to trace
ways of building a strong state and economy. On the other, they sought viable cultural paradigms
capable of checking the dominance of Europe. The Islamic reformist movement was an urban
movement and tried to establish strategies for the development of the Muslim world. The frustration
of the early reformists with the status quo did not entail a demonising of the West or even a rejection
of modernisation per se. In their quest for progress, Jamal Al-Din Al-Afghani and Mohammad
Abduh looked upon the West both as a model and as a rival. They perceived the challenge the
Umma, the Muslim community, was facing as shaped by a need to readjust their worldview to the
realities of the approaching new age. The Muslim people were given priority as citizens, whereas
Islam as a normative system “assumed the role of a defensive weapon that had to be restored in order
to stop deterioration and check the decline”.2 Rashid Rida had more radical views about society as
being corrupt and the heads of Arab states as being the apostates of Islam and he supported the
implementation of Koranic punishments. These three reformists desired to bring back the glory of
Islam by embracing ijtihad, rejecting the superstitions of popular religion and the stagnant thinking
of the ulama. They aimed at “creating a synthesis of Islam and the modern West rather than a
purified society constructed primarily along Islamic lines”.3 It is ironic that these reformists became
the founding ideologues of the Islamic movements that demand strictly purified Islamic
communities.

The Islamic challenge remains a central issue within the ongoing debate on the nature of Middle East politics. As the main opposition to government policies, the Islamic movements enjoy widespread popularity, especially among the lower echelons of those populations —people who are economically or politically alienated.

Egypt has been a pioneer of Arab countries in many aspects of economic, political and cultural development. It has also been the pioneer in the rise of Islamic movements and the state’s fight with these groups. The aim of this paper is to look at Egypt as a case study in Middle East’s Islamist movements in general.

The first part of this paper looks briefly at nineteenth century Islamic reformers who had an impact on the development of modern Islamic movements. In the second part, the focus will be on the formation of the Islamic movements and their cadres and main ideologies. The third part looks at contemporary movements and their position in Egyptian society.

ISLAMIC REFORMISTS

Islamic reformism is a modern movement that came into the scene in the nineteenth century as a reaction to European supremacy and expansion.

It was during this period that Muslim religious leaders and politicians began to realise that their state of affairs was inferior to that of Europe and was in steady decline. Although Islam has suffered many defeats by Europeans, it was in the nineteenth century that Muslims felt for the first time their weakness and decline and the need to borrow from their ‘enemy’.

This painful awareness made Muslim intellectuals think about the defects and the weaknesses they were suffering from and they started to search for a remedy.On the one hand, Islamic reformists embarked on studies of Europe’s pre-industrial phase in order to trace ways of building a strong state and economy. On the other, they sought viable cultural paradigms capable of checking the dominance of Europe.

The Islamic reformist movement was an urban movement and tried to establish strategies for the development of the Muslim world. The frustration of the early reformists with the status quo did not entail a demonising of the West or even a rejection of modernisation per se.

In their quest for progress, Jamal Al-Din Al-Afghani and Mohammad Abduh looked upon the West both as a model and as a rival. They perceived the challenge the Umma, the Muslim community, was facing as shaped by a need to readjust their worldview to the realities of the approaching new age.

The Muslim people were given priority as citizens, whereas Islam as a normative system “assumed the role of a defensive weapon that had to be restored in order to stop deterioration and check the decline”. Rashid Rida had more radical views about society as being corrupt and the heads of Arab states as being the apostates of Islam and he supported the implementation of Koranic punishments.

These three reformists desired to bring back the glory of Islam by embracing ijtihad, rejecting the superstitions of popular religion and the stagnant thinking of the ulama. They aimed at “creating a synthesis of Islam and the modern West rather than a purified society constructed primarily along Islamic lines”.

It is ironic that these reformists became the founding ideologues of the Islamic movements that demand strictly purified Islamic communities.