Defining Feminisms, Upholding Equality

Paola Bernardini rightly points out that one must be wary of the term “Western feminism.” Likewise, “Islamic feminism” is often taken by observers to mean any gender thinking and practice advocated by Muslim women — who are blithely labeled “Islamic feminists.” But such so-called “Islamic feminism” typically represents a patriarchal version of Islam, albeit mainly a “soft patriarchy” in which complementarity overrides equality. Read the full article »

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Woman and Her Complementary Relationship to Man

In response to the stirring invitation issued by Paola Bernardini to offer a theological account of the complementarity of women and men “without jeopardizing their equality,” I would like to take a close look at both the complementary relationship and equality of the sexes from a biblical perspective. To do so, I would like to begin at the beginning, as it were, with the Genesis account of the creation of man and woman.

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Debating the Status of Women in Tunisia

As noted in a previous post on the Contending Modernities blog by Michael Driessen, post-authoritarian Tunisia has become the site of fascinating debate between contending modernities — one being self-consciously Islamist and democratic and the other being assertively secular and liberal. One battlefield where the conflict is currently fiercest is the status of women.

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Inequality, Masculinity & Modernity

In the weeks and months after the terrorist attacks of September 11, 2001, speculation swirled over the attackers’ possible motivations. The pseudo-religious zeal of Mohammed Atta’s final letter to his comrades was only one aspect of it. Attention also centered on the attackers’ possible socioeconomic motivations. Theirs was not a problem of absolute poverty, of course, but of relative poverty. In their new environs, they could never quite fit in culturally—or perhaps religiously, morally, or spiritually—given the marginalization of immigrants that persists in many European countries even among immigrants who aspire to “assimilate.”

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Truth & Reconciliation Amid Sexual Violence

M. CHRISTIAN GREEN

Like many universities around America, Notre Dame recognized Sexual Assault Awareness Week at the end of last month (February 20-27) in a world in which sexual violence against women and girls—and sometimes men and boys—remains a persistent evil. As one of the world’s oldest forms of violence, present throughout the ages, particularly in situations of conflict and war, sexual violence seems distinctly anti-modern from both religious and secular perspectives. How is it that sexual violence remains such a blot on human nature, human society and, particularly, the relationship between men and women?

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Catholicism and Feminism

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About twelve years ago, I gave a paper at a conference on “Women’s Health and Human Rights” at the Vatican. A highlight of the event was a special audience for the conference participants with Pope John Paul II. To the surprise and delight of his listeners, he benignly proclaimed “Io sono il Papa feminista”— “I am the feminist pope.” And Pope John Paul II meant it. He repeatedly called for the development of a “new feminism” which would honor and celebrate the “feminine genius” in all walks of life. At the same time, it is safe to say that many people don’t share the late Pope’s easy association of feminism and the papacy.

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Grandfather Knows Best

I wish I could have had the privilege of meeting Shahla Haeri’s late grandfather. He sounds like he was a wonderful man. In a way, he reminds me of my own grandfather. On the surface, of course, these two men would have very little in common. Her grandfather was a Shi’i ayatollah who lived in Iran; my grandfather was a Roman Catholic layman who lived in New England. But both men loved their granddaughters. And both were willing to rethink conventional restrictions on the roles of women that would prevent their granddaughters from flourishing.

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An Unlikely Conversation: a Catholic Reaction to the CM Launch

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A college president who is a Catholic and a scholar of Islam cautions that a scholarly project on Catholicism and Islam should not ignore “rapture-ready Christians,” Sufi Muslims, or Christian women who have joined the “Women Aglow” movement. A woman who converted from Catholicism to Islam while a teenager, then became a scholar of Islam and wears a head scarf to boot, criticizes modernity for attacking family and community.

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