But it is quite ironical that though fundamentalist forces have been systematically rehabilitated and encouraged through the two military governments it is through their participation in the pro-democratic movement and the support which they gave to a democratically elected government of 1991, that they emerged stronger than before.
Most of these studies, including writings by this author, have adopted a broad historical, political, or sociological lens through which gender relations and the concerns of women of the region have been analyzed. In this article on Islamist women of Iran, however, I wish to adopt a somewhat different perspective. I am not looking at rank-and-file women who, willingly or not, acquiesced to the Islamist movement after the 1979 Revolution.
Since September 11 and the focus on Afghanistan symbolized by the Taliban treatment of Afghan women, those working in development and advocacy in Muslim countries and communities have noticed a resurgence of interest in the topic of women and religion.
This paper by Farida Shaheed, produced for Dawn's Political Restructuring and Social Transformation Programme, outlines the spaces, strategies and contradictions arising from women's political involvement in South Asia.
Une perception a-historique du fondamentalisme ne ferait que réduire nos possibilités de l’affronter politiquement sous ses différentes formes et affaiblir nos propres forces.
Il n’y a pas un seul et unique monstre fondamentaliste, mais plutôt des fondamentalismes. Cependant, ce qu’ils ont effectivement en commun est au centre des politiques d’identité et affecte directement les femmes.
Cependant, d’aucuns soutiennent que c’était une coutume traditionnelle qui a précédé l’Islam en pays Haoussa. L’objectif de la présente recherche consiste à jeter les bases de l’étude de l’histoire et de la pratique de l’enfermement des femmes dans cette région du Nigéria, ainsi que des discours idéologiques, religieux, politiques et juridiques qui les entourent dans leur contexte socio-économique.
