We have enough Muhammad Cartoons. Why not some burqa cartoons?


We have seen a lot of Muhammad cartoons. But I think burqa cartoons are funnier.

“I’m quite pleased with your new appearance. Now you are finally behaving like a proper woman!”


Pardon the delay, I didn’t know what to wear.

Comments

  1. Gorbachev says

    And yet, sadly, there are lots of left-wing “socialists” in the US who would criticize you for being racist and anti-Islam.

    Just try getting works critizing the Burqa published these days, anywhere. It’s become extremely fashionable to demonize Western culture but view Islam as some sort of victimized ideology.

    It’s the standard narrative now.

    Sharia law is now being sold as a victim of Western imperialism – and not a much worse imperialist itself.

    • Who Knows? says

      Gorbachev, can you provide something to back up your assertion that the left is supportive of Islam? Especially the assertion that it is the standard narrative.

      • Iain says

        Dunno about the US, for the UK read the Guardian and Maryam’s commentary thereon in FreeThoughtBlogs…

    • says

      No-one can accuse Taslima of not knowing what she’s talking about when it comes to the oppression of women using the burqa, Gorbachev. You, on the other hand, have amply demonstrated below that you have no useful perspective to offer.

  2. Toni Van Pelt says

    @Gorbachev why do you spread these lies? As most all feminisms and liberals know the word ‘culture’ when applied to women and women’s issues is code for misogyny. Your comment here is a part of that misogyny. Trying to divide will not work with women.

    • Gorbachev says

      It’s true. Attempt to criticize Islam or those who enforce the Sharia, and see what happens.

      Don’t take it from me. Go out and try to do it.

      The demonization of a true victim of female oppression – Ayaan Hirsi Ali – has been thorough and documented.

      For some reason, it’s now fashionable among the Left to pillory anyone who criticizes Islam.

      There’s a hierarchy of “victims” – and women aren’t near the top of the list.

      “Anti-colonialist” ideology now says all treatment of women in the West is worse than elsewhere, or at the very least, the same. In truth, Islam is a toxic philosophy of segregation and misogyny, but to point it out is to be called a racist.

      The near-total silence of Western academic feminism on oppressive Islam is telling. Nobody wants to be seen as “racist”, so no-one says anything. Islam is the most seriously regressive ideology on Earth when it comes to feminism and women, and yet, people try to draw equivalencies.

      Advertisements in the West use sex to sell things (for men and women). Therefore, the West is as abusive towards women as Saudi Arabia – and maybe Saudi Arabia is more respectful, because it doesn’t expose women to the public or the male gaze.

      You can go and read these arguments for yourself. It’s disgusting.

      • Taru Dutt says

        Gorbachev is telling the absolute truth here. Western “liberals” do indeed make it a crime to criticize Islam.

        • says

          He’s right of course. Any minute now Greta Christina and Jen McCreight and Stephanie Svan and Ophelia Benson, liberal western feminists who share this very blogging network will be flooding this comment section with hypocritical condemnations of the the cultural insensitivity shown by this blog post.

          Yup… Any minute now…

          Like screeching harpies…

          Really…

          Aaaaany minute now… You wait.

          • baal says

            We might be waiting a while. FWIW, I think I saw homer simpson in the 2nd cartoon.

      • mnb0 says

        Nonsense. Hirsi Ali was not vilified in The Netherlands because of criticizing islam, but because she lied when applying for Dutch nationality. This made her look like a hypocrite. And it was the left-wing politician Femke Halsema, a political opponent, who defended her in this respect in Dutch parliament. In the public debate Hirsi Ali had the radical socialist feminist Cisca Dresselhuys on her side.
        But by all means Hirsi Ali must become another martyr of the bigot right wingers.

        • says

          What saddens me is that Hirsi Ali works for the American Enterprise Institute, a neo-conservative right wing think tank. Actually she has always been with the right wing politics. She was a right wing member of Dutch parliament.

          She has been advising Muslim women to be converted to Christianity. I would be happy if she could treat all religions equally. Her books are in the best seller list. She has name and fame, money and influence. She doesn’t need to work for neo-cons and evangelicalists.

          • mynameischeese says

            I also get depressed whenever I see Ali’s new neocon image. Sometimes I wonder if she felt she had to sell out to Christians in order to get protection from Muslims (since many liberals seem unwilling to criticise Islam in any way, shape or form and would rather ignore critics who come from within Islam than help them).

            Or was she a neocon all along underneath it all? It’s hard to tell. It wouldn’t surprise me that someone could veer from conservative Muslim to neocon Christian appologist. Conservatives of all stripes do seem to have a lot in common.

          • says

            May be she has money and fame but no security. It is hard enough for anyway – to leave her country. Under such circumstances it requires a lot of strength to not take sides.

  3. Philip says

    Those are brilliant!

    I’m not a native German speaker, but the one in German probably translates as:
    “I’m quite pleased with your new appearance. Meanwhile, behave yourself like a proper woman!”

    • Medievalist says

      Not quite (native speaker of German here). The second sentence is closer to: “By now, you are (finally) behaving like a proper woman!” (the joke being the difference between what the satisfied guy assumes the woman is doing and her actual actions shown in the background).

  4. Gopal says

    I’m tired of burqa cartoons. We should rather make fun of crazy religious leaders who force women to wear burqa.

    • Who Knows? says

      Aren’t Burqa cartoons making fun of the crazy religious leaders who are forcing women to wear them?

    • Ahmad says

      I think you people are going toward the jungle life, not the type of life that human does, because how much you through out your cloths, you got one step toward rambunctious style of life. if there should not be any kind of cloth for your pudendum, and there should not be any law for controling you from doing what ever your want, so what is the mean of rape to you?! why you don’t like to have sex in front of all people in the street?! why do you prevent your child, to not have sex with bad guys?! what is the difference between you and bad?! you see, there is something inside you with the name of ‘shame’ if you have, that tells you about these bad things. as you improve this feelings, and at advance level that you prevented your self from all these bad habits, so now you become nearer to muslims. because they try to be advanced in ethics (the thing which seems less in western societies). if somebody says : Muslims abuse women by wearing them the Hijab, they should see the nato forces which they load a woman with 70 kg Armour and guns, and send them to the wars which their men can not resist. and when they sell their products, they use women like an advertisement object. wearing Hijab is preventing woman from unauthorized access of sybaritic
      males, so the woman who is trying to be against hijab, she can have two problems: either she is also luxurious woman, or she want to get credit from western society. we hope the visitors of this site find their way by their own research, not by pursuation of this selfish woman, who tries to immolate others life to her own forbidden goals.
      Than you and forgive me for my bad English,

  5. sumdum says

    This is the major difference between Europe and the US. In the US you’ve got your crazy fundamentalist christians, in Europe it’s the islamists that are the main threat. And somehow americans simply don’t buy that. Hirsi Ali was a bad example, but surely you’ve heard of the trial against Geert Wilders because of his movie Fitna ? It’s absolutely true, you can’t criticize islam in Europe or you’ll get labeled a nazi, fascist, racist etcetera.

    • says

      There is a lot concern, probably more than is justified, that one who criticizes Islam for its maltreatment of women will find themselves lumped in the with people who criticize Islam because they are racist Christian Dominionist scum. We should not let that stop us, but it is not a crazy notion. I don’t ever want to be considered an ally of Ann Coulter on anything.

      • Gorbachev says

        Islam is, despite pretty lies and wishes to the contrary, far more toxic than either Judaism or Christianity; it is actively imperialist.

        Its treatment of women, based on the Quran and the hadith and all parts of Sharia laaw, is awful.

        But because it is dead set on the abolition of the West and its values in every form, for some reason, much of the left (including the Feminist hard-left, which occupies most academic spaces in the US, at least), feels the need to cozy up to what is, in essence, a misogynist, Nazi-mimicking ideology.

        The only lefty types who support this are those who know nothing abotu Islam and presume it’s just another version of Christianity or Judaism, when it’s not.

        But the war aganist “prejudice” also means that criticism of anything Islamic is verboten.

        If anyone but Taslima published an article like this, the person would be pilloried in the press. In fact, I think Taslima herslef might have to suffer indignities (or be requested to withdraw it) were she to publish this kindof thing in Europe.

        Kowtowing to far-right reactionary Islamists is now left-wing, in a general “I hate everything about the West, including democrfacy and civil rights” way.

        It’s a kind of cultural suicide.

        Female civil rights are just collateral damage.

        The strongest proponents of accepting Sharia law in Europe and the US are all white, middle-class left-wing academics.

        • Aliya says

          As a young woman who has left Islam, nothing boils my blood faster than seeing guilt ridden yuppies defend Islam as a misunderstood, misaligned and misrepresented religion. IT ISN’T. Why do you – as the self-anointed champions of women’s rights – defend a religion that considers a woman to be half the worth of a man? (Aya 2:282) Why do you defend a religion whose Prophet was a paedophile whilst, in the same breath, demonising Western men for being attracted to young women? Why do you complain about rape culture in frat houses whilst aligning yourselves with a faith that legally permits sex slavery? (33:50, 8:69 and 16:75) How is it possible to simultaneously defend VAWA and Islam when the Qur’an gives explicit instructions on how to beat your wife? (4:34)

          If you think the West is oppressive, MOVE. Pack up your granola bars and swap places with one of the 150 Afghan schoolgirls who were poisoned last week for attending school. Or one of the 90+% of Somali women who have their genitals mutilated. Or one of the 100% of Saudi women who cannot vote or drive. Or one of the 80% of Pakistani women who suffer from domestic violence. Because if you thought European men were big nasty meanies, you’re in for a world of hurt. Every claim and Qur’anic reference I’ve made is easily searchable and certifiable by the way, so go ahead!

          On a different note, cartoons were pretty awesome. Makes me wish I could draw. :P

          • john says

            And the bible or the torah is much more sexist and misogynist than the quran, but only the quran is being bashed, i say bash all religions equally.

          • furtivezoog says

            I think there must be some sort of translation-related misunderstanding, here. Gorbachev seems to be very strongly condemning Islam, here, and also condemning the liberals he sees as unwilling to criticize Islam. Nowhere is he “defend[ing] a religion that considers a woman to be half the worth of a man”. He seems, to me, to be making exactly the point you are trying to make.

  6. raymills says

    If I could actually draw for shit, the burqa cartoon I would draw would feature black formless burqa clad person with the homophobe baiting caption ‘Muslim drag queen ‘

  7. Gorbachev says

    don’t forget: Islam openly and aggressively supports legal slavery. It supports the outright killing of “idolaters”, meaning non-Jew/Christian/Muslims. it supports the killing of Jews as the basic enemies of all Muslims all the time.

    It’s misogyny is just a start.

    But to say any of this out loud is to be called a racist, not that racism has the slightest to do with any of this. It’s knee-jerk populist West-hating blindness.

    The old idea- the enemy of my enemy is my friend – is absurd.

  8. Gorbachev says

    @Whoknows,

    Here you go. There are literally thousands upon thousands of links on this subject. the silence from the feminist academy about the savagery practiced in the name of religion is deafening.

    The best Muslim country is a hundred times more oppressive to women than the worst Western country, and yet there is some sort of “moral equivalency” practiced, because the struggle these women face is with wrenching more concessions from Western power-brokers – the fate of Muslim women, little brown people, matters nothing to them. Also, they’re so steeped in notions of Western collective guilt that they’re unable to criticize anything belonging to any other culture. Indeed, all non-Western cultures are often projected to be superior. More authentic. More genuine.

    It speaks to the general moral bankruptcy of both the right and left in the West.

    http://www.city-journal.org/html/13_1_why_feminism.html

  9. Gorbachev says

    Text:

    Why Feminism is AWOL on Islam
    Kay S. Hymowitz
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    Argue all you want with many feminist policies, but few quarrel with feminism’s core moral insight, which changed the lives (and minds) of women forever: that women are due the same rights and dignity as men. So, as news of the appalling miseries of women in the Islamic world has piled up, where are the feminists? Where’s the outrage? For a brief moment after September 11, when pictures of those blue alien-creaturely shapes in Afghanistan filled the papers, it seemed as if feminists were going to have their moment. And in fact the Feminist Majority, to its credit, had been publicizing since the mid-90s how Afghan girls were barred from school, how women were stoned for adultery or beaten for showing an ankle or wearing high-heeled shoes, how they were prohibited from leaving the house unless accompanied by a male relative, how they were denied medical help because the only doctors around were male.

    But the rest is feminist silence. You haven’t heard a peep from feminists as it has grown clear that the Taliban were exceptional not in their extreme views about women but in their success at embodying those views in law and practice. In the United Arab Emirates, husbands have the right to beat their wives in order to discipline them—“provided that the beating is not so severe as to damage her bones or deform her body,” in the words of the Gulf News. In Saudi Arabia, women cannot vote, drive, or show their faces or talk with male non-relatives in public. (Evidently they can’t talk to men over the airwaves either; when Prince Abdullah went to President Bush’s ranch in Crawford last April, he insisted that no female air-traffic controllers handle his flight.) Yes, Saudi girls can go to school, and many even attend the university; but at the university, women must sit in segregated rooms and watch their professors on closed-circuit televisions. If they have a question, they push a button on their desk, which turns on a light at the professor’s lectern, from which he can answer the female without being in her dangerous presence. And in Saudi Arabia, education can be harmful to female health. Last spring in Mecca, members of the mutaween, the Commission for the Promotion of Virtue, pushed fleeing students back into their burning school because they were not properly covered in abaya. Fifteen girls died.

    You didn’t hear much from feminists when in the northern Nigerian province of Katsina a Muslim court sentenced a woman to death by stoning for having a child outside of marriage. The case might not have earned much attention—stonings are common in parts of the Muslim world—except that the young woman, who had been married off at 14 to a husband who ultimately divorced her when she lost her virginal allure, was still nursing a baby at the time of sentencing. During her trial she had no lawyer, although the court did see fit to delay her execution until she weans her infant.

    You didn’t hear much from feminists as it emerged that honor killings by relatives, often either ignored or only lightly punished by authorities, are also commonplace in the Muslim world. In September, Reuters reported the story of an Iranian man, “defending my honor, family, and dignity,” who cut off his seven-year-old daughter’s head after suspecting she had been raped by her uncle. The postmortem showed the girl to be a virgin. In another family mix-up, a Yemeni man shot his daughter to death on her wedding night when her husband claimed she was not a virgin. After a medical exam revealed that the husband was mistaken, officials concluded he was simply trying to protect himself from embarrassment about his own impotence. According to the Human Rights Commission of Pakistan, every day two women are slain by male relatives seeking to avenge the family honor.

    The savagery of some of these murders is worth a moment’s pause. In 2000, two Punjabi sisters, 20 and 21 years old, had their throats slit by their brother and cousin because the girls were seen talking to two boys to whom they were not related. In one especially notorious case, an Egyptian woman named Nora Marzouk Ahmed fell in love and eloped. When she went to make amends with her father, he cut off her head and paraded it down the street. Several years back, according to the Washington Post, the husband of Zahida Perveen, a 32-year-old pregnant Pakistani, gouged out her eyes and sliced off her earlobe and nose because he suspected her of having an affair.

    In a related example widely covered last summer, a teenage girl in the Punjab was sentenced by a tribal council to rape by a gang that included one of the councilmen. After the hour-and-a-half ordeal, the girl was forced to walk home naked in front of scores of onlookers. She had been punished because her 11-year-old brother had compromised another girl by being been seen alone with her. But that charge turned out to be a ruse: it seems that three men of a neighboring tribe had sodomized the boy and accused him of illicit relations—an accusation leading to his sister’s barbaric punishment—as a way of covering up their crime.

    Nor is such brutality limited to backward, out-of-the-way villages. Muddassir Rizvi, a Pakistani journalist, says that, though always common in rural areas, in recent years honor killings have become more prevalent in cities “among educated and liberal families.” In relatively modern Jordan, honor killings were all but exempt from punishment until the penal code was modified last year; unfortunately, a young Palestinian living in Jordan, who had recently stabbed his 19-year-old sister 40 times “to cleanse the family honor,” and another man from near Amman, who ran over his 23-year-old sister with his truck because of her “immoral behavior,” had not yet changed their ways. British psychiatrist Anthony Daniels reports that British Muslim men frequently spirit their young daughters back to their native Pakistan and force the girls to marry. Such fathers have been known to kill daughters who resist. In Sweden, in one highly publicized case, Fadima Sahindal, an assimilated 26-year-old of Kurdish origin, was murdered by her father after she began living with her Swedish boyfriend. “The whore is dead,” the family announced.

    As you look at this inventory of brutality, the question bears repeating: Where are the demonstrations, the articles, the petitions, the resolutions, the vindications of the rights of Islamic women by American feminists? The weird fact is that, even after the excesses of the Taliban did more to forge an American consensus about women’s rights than 30 years of speeches by Gloria Steinem, feminists refused to touch this subject. They have averted their eyes from the harsh, blatant oppression of millions of women, even while they have continued to stare into the Western patriarchal abyss, indignant over female executives who cannot join an exclusive golf club and college women who do not have their own lacrosse teams.

    But look more deeply into the matter, and you realize that the sound of feminist silence about the savage fundamentalist Muslim oppression of women has its own perverse logic. The silence is a direct outgrowth of the way feminist theory has developed in recent years. Now mired in self-righteous sentimentalism, multicultural nonjudgmentalism, and internationalist utopianism, feminism has lost the language to make the universalist moral claims of equal dignity and individual freedom that once rendered it so compelling. No wonder that most Americans, trying to deal with the realities of a post-9/11 world, are paying feminists no mind.

    To understand the current sisterly silence about the sort of tyranny that the women’s movement came into existence to attack, it is helpful to think of feminisms plural rather than singular. Though not entirely discrete philosophies, each of three different feminisms has its own distinct reasons for causing activists to “lose their voice” in the face of women’s oppression.

    The first variety—radical feminism (or gender feminism, in Christina Hoff Sommers’s term)—starts with the insight that men are, not to put too fine a point upon it, brutes. Radical feminists do not simply subscribe to the reasonable-enough notion that men are naturally more prone to aggression than women. They believe that maleness is a kind of original sin. Masculinity explains child abuse, marital strife, high defense spending, every war from Troy to Afghanistan, as well as Hitler, Franco, and Pinochet. As Gloria Steinem informed the audience at a Florida fundraiser last March: “The cult of masculinity is the basis for every violent, fascist regime.”

    Gender feminists are little interested in fine distinctions between radical Muslim men who slam commercial airliners into office buildings and soldiers who want to stop radical Muslim men from slamming commercial airliners into office buildings. They are both examples of generic male violence—and specifically, male violence against women. “Terrorism is on a continuum that starts with violence within the family, battery against women, violence against women in the society, all the way up to organized militaries that are supported by taxpayer money,” according to Roxanne Dunbar-Ortiz, who teaches “The Sexuality of Terrorism” at California State University in Hayward. Violence is so intertwined with male sexuality that, she tells us, military pilots watch porn movies before they go out on sorties. The war in Afghanistan could not possibly offer a chance to liberate women from their oppressors, since it would simply expose women to yet another set of oppressors, in the gender feminists’ view. As Sharon Lerner asserted bizarrely in the Village Voice, feminists’ “discomfort” with the Afghanistan bombing was “deepened by the knowledge that more women than men die as a result of most wars.”

    If guys are brutes, girls are their opposite: peace-loving, tolerant, conciliatory, and reasonable—“Antiwar and Pro-Feminist,” as the popular peace-rally sign goes. Feminists long ago banished tough-as-nails women like Margaret Thatcher and Jeanne Kirkpatrick (and these days, one would guess, even the fetching Condoleezza Rice) to the ranks of the imperfectly female. Real women, they believe, would never justify war. “Most women, Western and Muslim, are opposed to war regardless of its reasons and objectives,” wrote the Jordanian feminist Fadia Faqir on OpenDemocracy.net. “They are concerned with emancipation, freedom (personal and civic), human rights, power sharing, integrity, dignity, equality, autonomy, power-sharing [sic], liberation, and pluralism.”

    Sara Ruddick, author of Maternal Thinking, is perhaps one of the most influential spokeswomen for the position that women are instinctually peaceful. According to Ruddick (who clearly didn’t have Joan Crawford in mind), that’s because a good deal of mothering is naturally governed by the Gandhian principles of nonviolence such as “renunciation,” “resistance to injustice,” and “reconciliation.” The novelist Barbara Kingsolver was one of the first to demonstrate the subtleties of such universal maternal thinking after the United States invaded Afghanistan. “I feel like I’m standing on a playground where the little boys are all screaming ‘He started it!’ and throwing rocks,” she wrote in the Los Angeles Times. “I keep looking for somebody’s mother to come on the scene saying, ‘Boys! Boys!’ ”

    Gender feminism’s tendency to reduce foreign affairs to a Lifetime Channel movie may make it seem too silly to bear mentioning, but its kitschy naiveté hasn’t stopped it from being widespread among elites. You see it in widely read writers like Kingsolver, Maureen Dowd, and Alice Walker. It turns up in our most elite institutions. Swanee Hunt, head of the Women in Public Policy Program at Harvard’s Kennedy School of Government wrote, with Cristina Posa in Foreign Policy: “The key reason behind women’s marginalization may be that everyone recognizes just how good women are at forging peace.” Even female elected officials are on board. “The women of all these countries should go on strike, they should all sit down and refuse to do anything until their men agree to talk peace,” urged Ohio representative Marcy Kaptur to the Arab News last spring, echoing an idea that Aristophanes, a dead white male, proposed as a joke 2,400 years ago. And President Clinton is an advocate of maternal thinking, too. “If we’d had women at Camp David,” he said in July 2000, “we’d have an agreement.”

    Major foundations too seem to take gender feminism seriously enough to promote it as an answer to world problems. Last December, the Ford Foundation and the Soros Open Society Foundation helped fund the Afghan Women’s Summit in Brussels to develop ideas for a new government in Afghanistan. As Vagina Monologues author Eve Ensler described it on her website, the summit was made up of “meetings and meals, canvassing, workshops, tears, and dancing.” “Defense was mentioned nowhere in the document,” Ensler wrote proudly of the summit’s concluding proclamation—despite the continuing threat in Afghanistan of warlords, bandits, and lingering al-Qaida operatives. “[B]uilding weapons or instruments of retaliation was not called for in any category,” Ensler cooed. “Instead [the women] wanted education, health care, and the protection of refugees, culture, and human rights.”

    Too busy celebrating their own virtue and contemplating their own victimhood, gender feminists cannot address the suffering of their Muslim sisters realistically, as light years worse than their own petulant grievances. They are too intent on hating war to ask if unleashing its horrors might be worth it to overturn a brutal tyranny that, among its manifold inhumanities, treats women like animals. After all, hating war and machismo is evidence of the moral superiority that comes with being born female.

    Yet the gender feminist idea of superior feminine virtue is becoming an increasingly tough sell for anyone actually keeping up with world events. Kipling once wrote of the fierceness of Afghan women: “When you’re wounded and left on the Afghan plains/And the women come out to cut up your remains/Just roll to your rifle and blow out your brains.” Now it’s clearer than ever that the dream of worldwide sisterhood is no more realistic than worldwide brotherhood; culture trumps gender any day. Mothers all over the Muslim world are naming their babies Usama or praising Allah for their sons’ efforts to kill crusading infidels. Last February, 28-year-old Wafa Idris became the first female Palestinian suicide bomber to strike in Israel, killing an elderly man and wounding scores of women and children. And in April, Israeli soldiers discovered under the maternity clothes of 26-year-old Shifa Adnan Kodsi a bomb rather than a baby. Maternal thinking, indeed.

    The second variety of feminism, seemingly more sophisticated and especially prevalent on college campuses, is multiculturalism and its twin, postcolonialism. The postcolonial feminist has even more reason to shy away from the predicament of women under radical Islam than her maternally thinking sister. She believes that the Western world is so sullied by its legacy of imperialism that no Westerner, man or woman, can utter a word of judgment against former colonial peoples. Worse, she is not so sure that radical Islam isn’t an authentic, indigenous—and therefore appropriate—expression of Arab and Middle Eastern identity.

    The postmodern philosopher Michel Foucault, one of the intellectual godfathers of multiculturalism and postcolonialism, first set the tone in 1978 when an Italian newspaper sent him to Teheran to cover the Iranian revolution. As his biographer James Miller tells it, Foucault looked in the face of Islamic fundamentalism and saw . . . an awe-inspiring revolt against “global hegemony.” He was mesmerized by this new form of “political spirituality” that, in a phrase whose dark prescience he could not have grasped, portended the “transfiguration of the world.” Even after the Ayatollah Khomeini came to power and reintroduced polygamy and divorce on the husband’s demand with automatic custody to fathers, reduced the official female age of marriage from 18 to 13, fired all female judges, and ordered compulsory veiling, whose transgression was to be punished by public flogging, Foucault saw no reason to temper his enthusiasm. What was a small matter like women’s basic rights, when a struggle against “the planetary system” was at hand?

    Postcolonialists, then, have their own binary system, somewhat at odds with gender feminism—not to mention with women’s rights. It is not men who are the sinners; it is the West. It is not women who are victimized innocents; it is the people who suffered under Western colonialism, or the descendants of those people, to be more exact. Caught between the rock of patriarchy and the hard place of imperialism, the postcolonial feminist scholar gingerly tiptoes her way around the subject of Islamic fundamentalism and does the only thing she can do: she focuses her ire on Western men.

    Feminism Behind the Veil

    Feminists in the West may fiddle while Muslim women are burning, but in the Muslim world itself there is a burgeoning movement to address the miserable predicament of the second sex—without simply adopting a philosophy whose higher cultural products include Sex and the City, Rosie O’Donnell, and the power-suited female executive.

    The most impressive signs of an indigenous female revolt against the fundamentalist order are in Iran. Over the past ten years or so, Iran has seen the publication of a slew of serious journals dedicated to the social and political predicament of Islamic women, the most well known being the Teheran-based Zonan and Zan, published by Faezah Hashemi, a well-known member of parliament and the daughter of former president Rafsanjani. Believing that Western feminism has promoted hostility between the sexes, confused sex roles, and the sexual objectification of women, a number of writers have proposed an Islamic-style feminism that would stress “gender complementarity” rather than equality and that would pay full respect to housewifery and motherhood while also giving women access to education and jobs.

    Attacking from the religious front, a number of “Islamic feminists” are challenging the reigning fundamentalist reading of the Qur’an. These scholars insist that the founding principles of Islam, which they believe were long ago corrupted by pre-Islamic Arab, Persian, and North African customs, are if anything more egalitarian than those of Western religions; the Qur’an explicitly describes women as the moral and spiritual equals of men and allows them to inherit and pass down property. The power of misogynistic mullahs has grown in recent decades, feminists continue, because Muslim men have felt threatened by modernity’s challenge to traditional arrangements between the sexes.

    What makes Islamic feminism really worth watching is that it has the potential to play a profoundly important role in the future of the Islamic world—and not just because it could improve the lot of women. By insisting that it is true to Islam—in fact, truer than the creed espoused by the entrenched religious elite—Islamic feminism can affirm the dignity of Islam while at the same time bringing it more in line with modernity. In doing this, feminists can help lay the philosophical groundwork for democracy. In the West, feminism lagged behind religious reformation and political democratization by centuries; in the East, feminism could help lead the charge.

    At the same time, though, the issue of women’s rights highlights two reasons for caution about the Islamic future. For one thing, no matter how much feminists might wish otherwise, polygamy and male domination of the family are not merely a fact of local traditions; they are written into the Qur’an itself. This in and of itself would not prove to be such an impediment—the Old Testament is filled with laws antithetical to women’s equality—except for the second problem: more than other religions, Islam is unfriendly to the notion of the separation of church and state. If history is any guide, there’s the rub. The ultimate guarantor of the rights of all citizens, whether Islamic or not, can only be a fully secular state.

    To this end, the postcolonialist eagerly dips into the inkwell of gender feminism. She ties colonialist exploitation and domination to maleness; she might refer to Israel’s “masculinist military culture”—Israel being white and Western—though she would never dream of pointing out the “masculinist military culture” of the jihadi. And she expends a good deal of energy condemning Western men for wanting to improve the lives of Eastern women. At the turn of the twentieth century Lord Cromer, the British vice consul of Egypt and a pet target of postcolonial feminists, argued that the “degradation” of women under Islam had a harmful effect on society. Rubbish, according to the postcolonialist feminist. His words are simply part of “the Western narrative of the quintessential otherness and inferiority of Islam,” as Harvard professor Leila Ahmed puts it in Women and Gender in Islam. The same goes for American concern about Afghan women; it is merely a “device for ranking the ‘other’ men as inferior or as ‘uncivilized,’ ” according to Nira Yuval-Davis, professor of gender and ethnic studies at the University of Greenwich, England. These are all examples of what renowned Columbia professor Gayatri Spivak called “white men saving brown women from brown men.”

    Spivak’s phrase, a great favorite on campus, points to the postcolonial notion that brown men, having been victimized by the West, can never be oppressors in their own right. If they give the appearance of treating women badly, the oppression they have suffered at the hands of Western colonial masters is to blame. In fact, the worse they treat women, the more they are expressing their own justifiable outrage. “When men are traumatized [by colonial rule], they tend to traumatize their own women,” Miriam Cooke, a Duke professor and head of the Association for Middle East Women’s Studies, told me. And today, Cooke asserts, brown men are subjected to a new form of imperialism. “Now there is a return of colonialism that we saw in the nineteenth century in the context of globalization,” she says. “What is driving Islamist men is globalization.”

    It would be difficult to exaggerate the through-the-looking-glass quality of postcolonialist theory when it comes to the subject of women. Female suicide bombers are a good thing, because they are strong women demonstrating “agency” against colonial powers. Polygamy too must be shown due consideration. “Polygamy can be liberating and empowering,” Cooke answered sunnily when I asked her about it. “Our norm is the Western, heterosexual, single couple. If we can imagine different forms that would allow us to be something other than a heterosexual couple, we might imagine polygamy working,” she explained murkily. Some women, she continued, are relieved when their husbands take a new wife: they won’t have to service him so often. Or they might find they now have the freedom to take a lover. But, I ask, wouldn’t that be dangerous in places where adulteresses can be stoned to death? At any rate, how common is that? “I don’t know,” Cooke answers, “I’m interested in discourse.” The irony couldn’t be darker: the very people protesting the imperialist exploitation of the “Other” endorse that Other’s repressive customs as a means of promoting their own uniquely Western agenda—subverting the heterosexual patriarchy.

    The final category in the feminist taxonomy, which might be called the world-government utopian strain, is in many respects closest to classical liberal feminism. Dedicated to full female dignity and equality, it generally eschews both the biological determinism of the gender feminist and the cultural relativism of the multiculti postcolonialist. Stanford political science professor Susan Moller Okin, an influential, subtle, and intelligent spokeswoman for this approach, created a stir among feminists in 1997 when she forthrightly attacked multiculturalists for valuing “group rights for minority cultures” over the well-being of individual women. Okin admirably minced no words attacking arranged marriage, female circumcision, and polygamy, which she believed women experienced as a “barely tolerable institution.” Some women, she went so far as to declare, “might be better off if the culture into which they were born were either to become extinct . . . or preferably, to be encouraged to alter itself so as to reinforce the equality of women.”

    But though Okin is less shy than other feminists about discussing the plight of women under Islamic fundamentalism, the typical U.N. utopian has her own reasons for keeping quiet as that plight fills Western headlines. For one thing, the utopian is also a bean-counting absolutist, seeking a pure, numerical equality between men and women in all departments of life. She greets Western, and particularly American, claims to have achieved freedom for women with skepticism. The motto of the 2002 International Women’s Day—“Afghanistan Is Everywhere”—was in part a reproach to the West about its superior airs. Women in Afghanistan might have to wear burqas, but don’t women in the West parade around in bikinis? “It’s equally disrespectful and abusive to have women prancing around a stage in bathing suits for cash or walking the streets shrouded in burqas in order to survive,” columnist Jill Nelson wrote on the MSNBC website about the murderously fanatical riots that attended the Miss World pageant in Nigeria.

    As Nelson’s statement hints, the utopian is less interested in freeing women to make their own choices than in engineering and imposing her own elite vision of a perfect society. Indeed, she is under no illusions that, left to their own democratic devices, women would freely choose the utopia she has in mind. She would not be surprised by recent Pakistani elections, where a number of the women who won parliamentary seats were Islamist. But it doesn’t really matter what women want. The universalist has a comprehensive vision of “women’s human rights,” meaning not simply women’s civil and political rights but “economic rights” and “socioeconomic justice.” Cynical about free markets and globalization, the U.N. utopian is also unimpressed by the liberal democratic nation-state “as an emancipatory institution,” in the dismissive words of J. Ann Tickner, director for international studies at the University of Southern California. Such nation-states are “unresponsive to the needs of [their] most vulnerable members” and seeped in “nationalist ideologies” as well as in patriarchal assumptions about autonomy. In fact, like the (usually) unacknowledged socialist that she is, the U.N. utopian eagerly awaits the withering of the nation-state, a political arrangement that she sees as tied to imperialism, war, and masculinity. During war, in particular, nations “depend on ideas about masculinized dignity and feminized sacrifice to sustain the sense of autonomous nationhood,” writes Cynthia Enloe, professor of government at Clark University.

    Having rejected the patriarchal liberal nation-state, with all the democratic machinery of self-government that goes along with it, the utopian concludes that there is only one way to achieve her goals: to impose them through international government. Utopian feminists fill the halls of the United Nations, where they examine everything through the lens of the “gender perspective” in study after unreadable study. (My personal favorites: “Gender Perspectives on Landmines” and “Gender Perspectives on Weapons of Mass Destruction,” whose conclusion is that landmines and WMDs are bad for women.)

    The 1979 U.N. Convention on the Elimination of Discrimination Against Women (CEDAW), perhaps the first and most important document of feminist utopianism, gives the best sense of the sweeping nature of the movement’s ambitions. CEDAW demands many measures that anyone committed to democratic liberal values would applaud, including women’s right to vote and protection against honor killings and forced marriage. Would that the document stopped there. Instead it sets out to impose a utopian order that would erase all distinctions between men and women, a kind of revolution of the sexes from above, requiring nations to “take all appropriate measures to modify the social and cultural patterns of conduct of men and women” and to eliminate “stereotyped roles” to accomplish this legislative abolition of biology. The document calls for paid maternity leave, nonsexist school curricula, and government-supported child care. The treaty’s 23-member enforcement committee hectors nations that do not adequately grasp that, as Enloe puts it, “the personal is international.” The committee has cited Belarus for celebrating Mother’s Day, China for failing to legalize prostitution, and Libya for not interpreting the Qur’an in accordance with “committee guidelines.”

    Confusing “women’s participation” with self-determination, and numerical equivalence with equality, CEDAW utopians try to orchestrate their perfect society through quotas and affirmative-action plans. Their bean-counting mentality cares about whether women participate equally, without asking what it is that they are participating in or whether their participation is anything more than ceremonial. Thus at the recent Women’s Summit in Jordan, Rima Khalaf suggested that governments be required to use quotas in elections “to leapfrog women to power.” Khalaf, like so many illiberal feminist utopians, has no hesitation in forcing society to be free. As is often the case when elites decide they have discovered the route to human perfection, the utopian urge is not simply antidemocratic but verges on the totalitarian.

    That this combination of sentimental victimhood, postcolonial relativism, and utopian overreaching has caused feminism to suffer so profound a loss of moral and political imagination that it cannot speak against the brutalization of Islamic women is an incalculable loss to women and to men. The great contribution of Western feminism was to expand the definition of human dignity and freedom. It insisted that all human beings were worthy of liberty. Feminists now have the opportunity to make that claim on behalf of women who in their oppression have not so much as imagined that its promise could include them, too. At its best, feminism has stood for a rich idea of personal choice in shaping a meaningful life, one that respects not only the woman who wants to crash through glass ceilings but also the one who wants to stay home with her children and bake cookies or to wear a veil and fast on Ramadan. Why shouldn’t feminists want to shout out their own profound discovery for the world to hear?

    Perhaps, finally, because to do so would be to acknowledge the freedom they themselves enjoy, thanks to Western ideals and institutions. Not only would such an admission force them to give up their own simmering resentments; it would be bad for business.
    The truth is that the free institutions—an independent judiciary, a free press, open elections—that protect the rights of women are the same ones that protect the rights of men. The separation of church and state that would allow women to escape the burqa would also free men from having their hands amputated for theft. The education system that would teach girls to read would also empower millions of illiterate boys. The capitalist economies that bring clean water, cheap clothes, and washing machines that change the lives of women are the same ones that lead to healthier, freer men. In other words, to address the problems of Muslim women honestly, feminists would have to recognize that free men and women need the same things—and that those are things that they themselves already have. And recognizing that would mean an end to feminism as we know it.

    There are signs that, outside the academy, middlebrow literary circles, and the United Nations, feminism has indeed met its Waterloo. Most Americans seem to realize that September 11 turned self-indulgent sentimental illusions, including those about the sexes, into an unaffordable luxury. Consider, for instance, women’s attitudes toward war, a topic on which politicians have learned to take for granted a gender gap. But according to the Pew Research Center, in January 2002, 57 percent of women versus 46 percent of men cited national security as the country’s top priority. There has been a “seismic gender shift on matters of war,” according to pollster Kellyanne Conway. In 1991, 45 percent of U.S. women supported the use of ground troops in the Gulf War, a substantially smaller number than the 67 percent of men. But as of November, a CNN survey found women were more likely than men to support the use of ground troops against Iraq, 58 percent to 56 percent. The numbers for younger women were especially dramatic. Sixty-five percent of women between 18 and 49 support ground troops, as opposed to 48 percent of women 50 and over. Women are also changing their attitudes toward military spending: before September 11, only 24 percent of women supported increased funds; after the attacks, that number climbed to 47 percent. An evolutionary psychologist might speculate that, if females tend to be less aggressively territorial than males, there’s little to compare to the ferocity of the lioness when she believes her young are threatened.

    Even among some who consider themselves feminists, there is some grudging recognition that Western, and specifically American, men are sometimes a force for the good. The Feminist Majority is sending around urgent messages asking for President Bush to increase American security forces in Afghanistan. The influential left-wing British columnist Polly Toynbee, who just 18 months ago coined the phrase “America the Horrible,” went to Afghanistan to figure out whether the war “was worth it.” Her answer was not what she might have expected. Though she found nine out of ten women still wearing burqas, partly out of fear of lingering fundamentalist hostility, she was convinced their lives had greatly improved. Women say they can go out alone now.

    As we sink more deeply into what is likely to be a protracted struggle with radical Islam, American feminists have a moral responsibility to give up their resentments and speak up for women who actually need their support. Feminists have the moral authority to say that their call for the rights of women is a universal demand—that the rights of women are the Rights of Man.

  10. interrobang says

    Like I’m gonna take advice on feminism from a right-wing man…uh, no.

    Taslima, have you ever heard of a Canadian tv series called “Little Mosque on the Prairie”? There was an episode where a burqa-wearing Muslima came to the town, and one of the main Canadian-born characters had this conversation with the Muslima proprietor of the local town diner:

    “I notice she hasn’t been into the diner yet. What’s she hiding?”
    “Her mouth!”

    I don’t have cable and sitcoms are generally not my thing, but all the clips of it I’ve seen have been excruciatingly funny (maybe more excruciating), and it was well-received here.

  11. Gorbachev says

    Taslima,

    Ayaan Hirsi Ali was pilloried by the left not because she lied to get Dutch citizenship (that was an excuse: So many people do this it’s considered a right in the Netherlands), but because she dared to criticize the most persecuted people in Europe: The Muslims.

    To say the slightest thing wrong about Islam or Muslim culture is to invoke the vicious, internecine hatred of the Left in Europe. You’d think Christians were organizing pogroms of evil Muslims, and not the other way around.

    In almost all cases, the anti-semitism, violence and general discrimination is one-way: Muslim hatred of all things Western. So few cases of anti-Muslim sentiment in Europe and real persecution occur, the state has to invent them. On the other hand, the widespread violence, harassment and general persecution of non-Muslims by Muslims is so pervasive, in countries like Denmark, it’s sparked national outrage.

    Anti-semitism is so virulent, so vicious, and so unending in these “new European” communities, Jews are fleeing Sweden.

    If you simply point out the truth – the simple facts – you’re called a “racist fearmonger”.

    This will be your fate should you do something like publish cartoons like this in Europe. They’ll label you a right-wing reactionary.

    You can’t even quote from the Quran: If you just tell the world what Muslims say to Muslims, you’re Islamophobic.

    I’ve never seen so-called “liberals” defend the world’s greatest misogynists until traveling in Europe. The profound ignorance of Islam among the liberal left is astounding.

    In Norway, in 2009, *all* cases of stranger rape were perpetrated by immigrants – all Muslim, from North Africa. 100%. In many of these trials, the perpetrators said their culture allowed them to use non-Muslim women, because they were useful only for slavery.

    They quoted the Quran. In fact, they were defended by “mainstream” Muslim clerics, too.

    It’s repulsive. Essentially, Europe is allowing the mass immigration of Nazis.

    It’s beyond insane. Somehow, it’s racist. Lebanese christians, Coptics Christians, equally Arab and not Muslim, have no problems in Europe. Same for Ethiopian Christians and Jews.

    Somehow, the mere existence of non-Muslims seems to offend Muslims.

    Ali was protected by Christians. I’m also an atheist: But I’ll say this about her.

    She’s not irrational.

  12. Aliya says

    John,

    We don’t bash Judaism or Christianity as often because there is less to bash. Most Jews and Christians have outgrown their fundamentalism; as far as belief systems go, they are comparatively benign. Islam? Not so much. Their ideal is quite literally 7th Century Arabia – to live like the Sahaba (Mohammed’s companions) did. Ask any Muslim and they will tell you the same, only with stars in their eyes. Islam is a degenerate, totalitarian and fanatical ideology and, quite frankly, it deserves all the shit it gets.

    And I don’t say this because I’m a bigot. I say it because my own “educated” Iranian parents would want me dead if they knew that I was an atheist. You know the punishment for leaving the religion of peace is execution, right?

    I don’t really fancy being another honour killing statistic, and watching others single out Islam is one of the few things keeping me sane until I become an adult and move away from my parents. (Sort of anyway.)

    More bashing, less false equivalencies plz.

  13. CuriousSkeptic says

    It is unfortunate that some western Muslims started wearing burqas and hijabs after 9/11.

  14. maia says

    I thought the best ones were, of course, the ones with a good mechanism – i liked the wife creeping out the door one and the photo one. Except they don’t believe in photos. But i like the rather rebel idea of someone who refuses to wear anything except a bikini:) Now that would take guts. The naked rambler is sooo brave (UK reference). I used to have a friend who wore it under her clothes ‘to cheer me up, it makes me feel like i’m on holiday’.

    Middle eastern cartooning is usually so elegant – Selcuk and the Turkish school, Afghani cartoonists etc – i’m a big fan and it makes a beautiful point, but it’s not much good for belly-laughs.

  15. Muslim says

    The fact that Islam is ridiculed all around the world itself shows that its a true religion.
    Shame on these western men who seek pleasure in the nakedness of the ladies of their houses. Shame!!!

  16. Xozo says

    Anything you debate upon
    is not gonna change a bit of the truth…
    Many chistians laws and belifs were abolished
    most of the hindu belifs were abolished
    in ISLAM u can change nothing
    thats an open chalange
    ISLAM is truth and the truth will always pevail over ignorance

  17. PROUD TO BE A MUSLIM (ALLHUMDULILLA) says

    well, i think u ass hole should probably get a life and about the girl u left islam: girl, u needed to study something first and then reply, i apologize for my language but i don’t think anyone is forcing me to wear a burqa, i don’t wanna an eye candy for any jerk, DON”T UH DARE SAY ANYTHING AGAINST ISLAAM WHEN ALL YOU KNOW IS SHIT! what do you know about my holy book Qur’an, it is indeed truly the word of god, i don’t have the right to curse anyone based on my knowledge, giving out ur point of view is none of my business but insulting my religion, insulting my god, insulting my holy books, and insulting my prophet is the worst…
    if you think ur modern by defying the truth, then ur nothing but fools, In sha allah u will soon know the truth, i still pray for the people who think there’s no god (nauzbillah), u people are worse than the people who live in a jungle, or the once who have to goal to achieve, aimless fools living their lives like an animal, worst than that of an animal, and to the ADMIN, seriously, if ur a blogger, find something more meaningful than bashing religions if uh don’t have a life or people in it, well, who the hell cares! if u can’t accept my religion then STOP MAKING FUN OF IT, uh know nothing about it! MY POV:
    ALLAH IS THE TRUTH
    ALLAH IS THE JUST
    ALLAH IS THE MERCIFUL
    ALLAH IS GLORIOUS OVER ALL
    May allah give u all hidayah*
    Sorry for my language

  18. muslimat says

    i believe in Islam and always be a muslim. im proud of who i am. and it’s very sad why other religion love to make fun of our religion. what if u were in my shoe ? ISLAM IS THE TRUTH. THERE’S NO OTHER RELIGION AFTER ISLAM

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