By Fatema Mernissi
Edition note: version with new introduction.
Publish yr note: First released 1975
"Required reading... " -- Elizabeth Fernea, The collage of Texas at Austin
"If a reader have been to pick just one ebook which will achieve perception into women's prestige and customers in Islamic society, this research can be the single selected for its readability, honesty, intensity of data and thought-provoking qualities." -- Arab publication World
• Does Islam as a faith oppress girls?
• Is Islam opposed to democracy?
In this vintage research, across the world popular sociologist Fatema Mernissi argues that women’s oppression isn't really because of Islam as this faith in truth celebrates women’s strength. Women’s oppression, she continues, is because of the political manipulation of faith via powerseeking, archaic Muslim male elites.
Mernissi explains in her e-book that early Muslim students portrayed girls as competitive hunters who pressured males, lowered to vulnerable hunted sufferers, to regulate girls via enforcing standards akin to veiling, which constrained ladies to the non-public area. In her new advent, she argues that women’s invasion of the 500-plus Arab satellite tv for pc channels within the twenty-first century, as exhibit anchors and picture and video stars, helps her conception that Islam as a faith celebrates girl strength. ‘A attention-grabbing book’ Scotland on Sunday ‘If a reader have been to choose just one e-book to be able to achieve perception into women’s prestige and customers in Islamic society, this examine might be the only selected for its readability, honesty, intensity of data and thought-provoking qualities.’ Arab booklet international
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Additional info for Beyond the Veil: Male-female Dynamics In Muslim Society (Revised Edition)
Factor. Powerful bastions militarize the mosque, which can even be inter(as in the case of Qairawan) as an emblem of jihad. Nor is this preted -<; only symbolism at work. Recent research has revealed that certain columns looted from predominantly Christian buildings and the Qairawan mosque were colour-coded and so pi. id Greater Syria. Thus in the Tunisian capital worshippers could make a regular symbolic pilgrimage to some of the holiest spots m the Islamic world. reused that in the the red and blue 30 The interplay between metropolis and province.
In In this high-spirited and away. this more often wayward originality, serious note. Virtually all the were the result of royal patronage, and proclamatory dimension cannot be ignored. significant buildings to survive their and political Sometimes, as in the references to Paradise in the lost inscriptions of Damascus mosaics, or the inscriptions of the the message 21 is religious. the frontal attacks on Christianity in the in Dome ot the More Rock and often it is later Umayyad political, asserting - coinage, as in the ground plan of Mshatta - the lonely pre-eminence of the caliph, or as in the floor frescoes ofQasr al-Hair al-Gharbi - Umayyad dominance over east and west alike.
Lateral three, aisles world (see p. 186). Carved marble window grilles with elaborate geometrical patterns loosely inspired by late antique wall mosaics presage the enduring geometric bias of much Islamic ornament. Quartered marble, so cut that the veining oi the stone continues from one slab to the next, formed dados in typical Byzantine fashion. Above them unfolded the glory of the mosque: hundreds of square metres of wall mosaic in the predominantly green and gold tonality already encountered in the Dome of the Rock mosaics.