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[T]hey say, the Muslim world’s salvation lies in its progressive liberals coming forward as an alternative to the fanatical fringe that has taken over the microphone.
This view, with its emphasis on Islam’s liberal dimensions, frequently masquerades as the progressive position. In fact – and despite its ubiquity – it is a retrograde and dangerous misdiagnosis. First, it conflates symptom with cause: it describes the evident – that intolerant interpretations of Islam dominate – but does not excavate the cause of their ascendency. And second, blind to history and context, it lays out an easy binary of the modern Muslim woman and the oppressed Muslim woman, the tolerant Muslim man and the traditional Muslim man, the good Islam and the bad Islam. And it provides as easy key to tell the two apart, a simple way to determine whom to bomb and whom to applaud.
” —I’m having a, “Wait, we still have to argue that Muslim “culture” is neither homogeneous nor dichotomous?” moment
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عام 2005 ، وصل الجنرال دايتون الى فلسطين مع مهمة استثنائية ، وهي بناء الأسس الجديدة لقوات الأمن في السلطة الفلسطينية. في خطابه التلخيصي عام 2009 في معهد واشنطن لسياسة الشرق الادنى ، يفتخر دايتون مرارا من النجاح الذي حققه مع فريقه في خلق الرجال الفلسطنيين الجدد. انطلاقا من خطاب دايتون ، يقدم المشروع رؤية نقدية للاساليب والآليات التي تستخدمها القوى الاستعمارية في محاولاتها لانتاج ليس فقط لواقع جديد في المكان ، بل وإعادة تشكيل ملامح السياق الفلسطيني المعاصر، على شكل قصة اطفال تروي “حكايات العم دايتون” مبنية من مواد دعائية وكتيبات وصور ،تقوم بشكل ساخر بتفكيك هذا الخطاب لاستعراض واعادة انتاج شخصية وملامح المجتمع الفلسطيني.
رؤوف حاج يحيي، روان ابو رحمة وباسل عباس
(via sarahelmy)
(Source: heyoscarwilde, via subashini)
(Source: zuleikha, via theuncolonizedmind)
Someone needs to create a deathreatometer tool for pundits, whereby they are rated on the basis of how often they tout the fact that they receive death threats. The more often you do it, the likelier it is that your opinion is irrelevant.
Freedom is a daily practice - wall in Tunis
الحرية ممارسة يومية - تونس
(Source: turquaaz, via arabiya)
(Source: nofff, via chemahmoud)
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Forget about “Couch potato of critiquing”; I’d be happy with “couch potato of pseudo-critiquing of critiquing”
“LWhat is a piece of religious clothing to some has taken on a life of its own as a symbol of oppression, restriction, and violence. It adds an element of otherness that has moved beyond the women’s movement or women’s protection, but has been used to separate us. But in truth, the burqa or niqab is just a piece of fabric. What is the real culprit is the invisible burqa — the economic, political, and social discrimination and violence that we all face, no matter what we choose to wear. It is the struggle that still remains for women across the globe to fully participate in society as equals, as they were born to do, and this is what we must work together to remove.” —
“The Burqa That We Are All Wearing,” Hibaaq Osman
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doctorofnothing asked: Looking at some of the posts on your blog recently, I do feel a sense of western 'feminist' orientalism going on (although maybe that's just my misunderstanding of the points presented in the piece(s.)) I dunno... it seems to me that you touch on the secularized western tradition without attempting to look at the socio-religious 'Islamic' one. :/. (Not pointing any fingers here, though. Heh.)
I’m not quite sure I follow you (I blame “western ‘feminist’ orientalism” - not used to having that thrown my way), so I’d appreciate it if you can elaborate.
But here’s a general idea of how my thought process works
Whenever I’m registering for a service that insists on Zip/Postal Codes (we don’t have those), I mutter, “Thank you, Beverly Hills 90210”.
I’ve been using 90210 for well over a decade.
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