By Saba Mahmood
Politics of Piety is a groundbreaking research of Islamist cultural politics throughout the ethnography of a thriving, grassroots women's piety flow within the mosques of Cairo, Egypt. in contrast to these equipped Islamist actions that search to grab or remodel the nation, it is a ethical reform move whose orthodox practices are typically considered as inconsequential to Egypt's political panorama. Saba Mahmood's compelling exposition of those practices demanding situations this assumption by way of displaying how the moral and the political are indelibly associated in the context of such movements.Not basically is that this booklet a delicate ethnography of a serious yet principally missed size of the Islamic revival, it's also an unflinching critique of the secular-liberal ideas through which a few humans carry such activities to account. The booklet addresses 3 imperative questions: How do activities of ethical reform support us reconsider the normative liberal account of politics? How does the adherence of girls to the patriarchal norms on the center of such activities parochialize key assumptions inside of feminist thought approximately freedom, service provider, authority, and the human topic? How does a attention of debates approximately embodied spiritual rituals between Islamists and their secular critics aid us comprehend the conceptual dating among physically shape and political imaginaries? Politics of Piety is vital examining for somebody drawn to concerns on the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.
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Extra info for Politics of Piety: The Islamic Revival and the Feminist Subject
Rich goes on to say that the mutual exclusion engendered by patriarchy entails a hierarchical order as well, with motherhood representing the negative and daughterhood the positive. She writes that ‘patriarchal attitudes have encouraged us to split, to polarize, these images, and to project all unwanted guilt, anger, shame, power, freedom, onto the “other” woman’ (Rich, 1976: 253). Having unravelled the question of rivalry between women, Rich subsequently argues that this pattern should be subverted, because ‘any radical vision of sisterhood demands that we reintegrate them’ (cf.
34 • Cecilia Åsberg Haraway famously ended the manifesto with ‘I would rather be a cyborg than a goddess’, which surely suggested a provocation to spiritual ecofeminism as much as a call to engage with science and technology (Haraway, 1991a: 181). Although partly fictional and partly the factual offspring of militarism, the cyborg was about developing a realistic outlook on the unexpected promises (of undoing gender and dualisms, such as culture versus nature) and threats (of extinguishing both human and non-human animals from the surface of the Earth) of technoscience.
It signifies both a personal quest and an artistic and academic process: 18 • Iris van der Tuin Without the unacclaimed research and scholarship of ‘childless’ women, without Charlotte Brontë (who died in her first pregnancy), Margaret Fuller (whose major work was done before her child was born), without George Eloit, Emily Brontë, Emily Dickinson, Christina Rossetti, Virginia Woolf, Simone de Beauvoir – we would all today be suffering from spiritual malnutrition as women. : 252) Rich wishes to reinstall a female continuity which has been dismantled by patriarchy.