By Fatima Sadiqi
A research of the complicated courting among girls, gender and language in Morocco, a Muslim, multilingual, multicultural and constructing nation. It argues that gender belief is healthier understood via taking a look at the constitution of strength in a tradition and that language is a key part of this energy.
Read Online or Download Women, Gender and Language in Morocco (Women and Gender: The Middle East and the Islamic World, 1) (Women and Gender, 1) PDF
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Extra resources for Women, Gender and Language in Morocco (Women and Gender: The Middle East and the Islamic World, 1) (Women and Gender, 1)
Sample text
The modernists’ march took place in Rabat and the conservatives’ in Casablanca. The modernist supported the Plan and considered it revolutionary as it banned violence against women, poverty and subordination in public spheres, and the conservatives opposed it and considered it West-inspired and alien to a∫-∫ariwa ‘Islamic law’. By publicly opposing the liberal and religious groups, the Plan took the debate on Moroccan women’s issues to the national public arena for the first time in the history of Morocco.
However, the meanings of the two religious tokens, especially the scarf, have become so versatile that it is difficult to generalize in this respect (cf. Rafea, 2000 for the various meanings of the veil in the Egyptian society). Religious feminists have always been aware that the success of their project depends on a clear definition of the roles of women and men in society. They have always used the religious sanction of a∫-∫ariwa ‘Islamic law’ to pass on their messages. On a broader level, the success of the Iranian Revolution oriented the themes of scholarship on women to questions of gender-segregation and male-female ‘spheres’ in religious trends.
They are mainly controlled by intellectual women from upper and middle classes, and it is thanks to these associations that new networks inside and outside Morocco have started to be forged. This has had both symbolic and practical importance for the Moroccan liberal feminist movement. The 7 Nelson (1974), Youssef (1974, 1977), Mernissi (1975), Sayigh (1981), Esposito (1982), Fernea (1985), Davis (1986) considered Muslim women over long periods as well as in the remote Islamic-era past. 26 origin of the Moroccan associative movement may be traced to 1944 (cf.
