[...]='strcls'>*, effect possibilities of moving between speaking from and speaking to ='lgc'>='lgc'>--> open up possibilities for equivocatign our contra="trms">dictions ='lgc'>+ (re="trms">presenting =) ='strcls'>*equivocating over what exactly is re="trms">presented='strcls'>*='lgc'>[='lgc'><='lgc'>-- in ="nms">apass this is what i always do, in a way my project='lgc'>]

(='at'>@="nms">apass, attending to iconography opens up a space for asking='lgc'>:)
='strcls'>****what are doing here together='qstn'>?
='strcls'>****what kind of pilotage does this diagram offer and to whom='qstn'>?


(a way of abandoning ='thdf'>the idea that these objects are essentially ="trms">different) ='lgc'>='lgc'>--> attending an object as='lgc'>:
="lsts lst1">•="trms">story
="lsts lst1">•diagram
="lsts lst1">•


="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg2" stl="font-size:111%">
="trms">intermingling the sexuality and ="trms">materiality of bodies with the transcendental concepts and ="trms">questions of spirituality and ="trms">religion

to re-insert the body back into ="trms">religious imagery

queer ="trms">religious imagery

="large lg1" stl="font-size:137%"> culture-jam
weaving their desire and bodies back into an ex="trms">="trms"nttrm="cluster,club">clusionary ="trms">narrative

(un)critical faith

sexuality, gender, and bodily regulation in ...


deep inextricability of ="trms">religious and secular discourses in constructing the body, as well as the ways in which such discourses alone can never tell the complete ="trms">story of gendered and sexual bodies and practices (Wetzel)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Saadia ="ppl">="ppl">Toor

() within the neo-Orienta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse ='lgc'>[='lgc'>='lgc'>~= liberal ="trms">modernity as ="trms">embodied by ‘the West’ and Barbarism as connoted by Islam='lgc'>] ‘the Muslim’ enemy is today configured as both misogynyst and homophobic (with an essentialized Islam comfortably ="trms">posited as the roots of illiberalism='lgc'>[= ="trms">presented as the mark and the evidence of Islam's radical alterity from Western civilization='lgc'>])='lgc'>='lgc'>==> “civilizing ="trms">missions” ='lgc'>[such as my orientation course (as an ideological cover) in Germany='lgc'>] ='lgc'>+ ='lgc'>[="frds scrmbld">Hoda's bottom-lined subjugated self puts her on such “="trms">mission” (‘to rescue women’ and) ends any discussion with her (about women, or Islam)='lgc'>] ='lgc'>}='lgc'>='lgc'>==> essentialized and monolithic (and flattened) ‘Islam’ emptied of ="trms">history, diversity, complexity, and dissent نفاق ='lgc'>-- devoid of any ="trms">internal complexity and in fact incapable of effecting change from within
='lgc'>[='lgc'>='lgc'>--> critical use of ='at'>#islamicated instead of “islamic"='lgc'>]


organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
="lsts lst1">•Rushdie one of the stron="trms">gest voices within the clash of civilizations framework, in popular support for the Global War on Terror
="lsts lst1">•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ='lgc'>='lgc'>==> new Orientalism
="lsts lst1">•Hirsi ="frds scrmbld"nttrm="Alice,Shariati">Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
='lgc'>}='lgc'>='lgc'>--> ideology of Empire ='lgc'>='lgc'>--> ='lgc'>[a neo-colonial project:='lgc'>] discursive construction of an essentialized Islam

a range of “misogynist cultural” practices='lgc'>:
="lsts lst1">•FGM (female genital mutilation)
="lsts lst1">•honor killings
="lsts lst1">•the ‘cult of virginity’
='lgc'>='lgc'>--> they all predate islam and are common to Animists and ="frds scrmbld"nttrm="Christianson">Christians of the sub-Saharan region as well as Ethiopian Jews

liberal ="trms">rhetoric of saving Muslim women


when some illustratives are pitched as a sensitive ="trms">response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality

‘Islamic-ness’ of the subject-="trms">matter

(the strange idea) that all Muslim countries are Islamic


part ="trms">fiction, part ideological label, part minimal designation of a ="trms">religion called islam (or “west”)
="prgrph">-How really useful is “Islam” as a concept for understanding Morocco and Saudi ="ppl">Arabia and Syria and Indonesia (or ="nms">Iran)='qstn'>? ='lgc'>[Said asks='lgc'>]

="large lg3" stl="font-size:111%">
return them to the ‘chardivari’


(="ppl">="ppl">Toor's notion of) ‘patriarchal opportunism’ ='lgc'>: “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”

="large lg4" stl="font-size:111%"> ="ppl">="ppl">Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems='lgc'>:
="lsts lst1">•(an ordinary ="trms">story) runaway marriage ='lgc'>--to='lgc'>='lgc'>--> a battle for the consolidation of class and patriarchal power played on a national ="trms">stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/="trms">modernity, public/private, sacred/profane
='strcls'>*class struggle is itself always al="trms"nttrm="already,spread">ready a gendered process, both discursively and ="trms">materially='strcls'>*
clash between ="trms">different and competing patriarchies or patriarchal arrangements ='lgc'>='lgc'>--> the status of women within kin-="trms">networks ='lgc'>='lgc'>--> the role of marriage in consolidating class power ='lgc'>==hence='lgc'>='lgc'>==> the ="trms">rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan='lgc'>: ‘marriages='lgc'> = cementing ="trms">relations between men’) ='lgc'>='lgc'>--> “controlling female sexuality across class lines” ='lgc'>[='lgc'>='lgc'>--> a very ="trms">specific ="trms">anxiety over female (sexual) ="trms">agency='strcls'>* ='lgc'>+ complexities of patriarchy within Pakistani ="trms">society='lgc'>] ='lgc'>}='lgc'>='lgc'>--> “Among other things, they de="trms">monstrate that ‘Islam'='lgc'>--whether as a basis for individual/national identity, as a ="trms">religious and cultural ="trms">system, or as a set of injunctions en="trms">coded in theological and juridical textual sources='lgc'>--is always/al="trms"nttrm="already,spread">ready an ="trms">internally contested discourse rather than a monolithic and ="trms">internally coherent thing.”
(='lgc'>='lgc'>--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal ="trms">codes of India, Pakistan, and Bangladesh);
="lsts lst1">•zina (zena, illicit sex, adultery, premarital sex) ='lgc'>='lgc'>--> far from being an expression of ="trms">religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women ='lgc'>+ the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights that the moral ="trms">authority of Islam grants the women against their families ='lgc'>}='lgc'>=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (='lgc'>~ everything to do with Muslims is explained by ‘Islam’) ='lgc'>=/= ="ppl">Khan's research on incarcerated women leads her to con="trms"nttrm="cluster,club">clude that poverty is an important ="trms">causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the ="trms">World Bank and IMF from the 1980s on) ='lgc'>='lgc'>--> larger global political and economic processes
="lsts lst1">•a transgender couple charged with perjury under the Pakistan Penal ="trms">Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the ="trms">presence of the figure of Hermaphrodite in Ancient Greece to Islam ='lgc'>+ discussed with ="trms">sympathy by mainstream media ='lgc'>+ well-organized and politically savvy hijra ="trms">community in Pakista
='lgc'>}='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Hoda, since she is ="trms">interested in women's status under purportedly Islamic regimes
='lgc'>}='lgc'>='lgc'>==> Islam is not the overarching motor within purportedly Muslim ="trms">societies that mainstream discourse would have us believe

(Rastegar > ="ppl">="ppl">Toor='lgc'>:) “it is typical of much human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights discourse in the Third ="trms">World to focus on ='lgc'>[...='lgc'>] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring ="trms">socioeconomic concern.” ='at'>@="frds scrmbld">Hoda

="ppl">="ppl">Toor's two distinctions ='lgc'>[='lgc'>=/= collapsing all forms of ‘Islamization’ resulting in a ="trms">serious misunderstanding of the ="trms">social processes at work='lgc'>]='lgc'>:
="lsts lst1">•‘Islamization from below’ ='lgc'>: rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
="lsts lst1">•‘Islamization from above’ ='lgc'>: the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)

(="ppl">="ppl">Toor='lgc'>:) Shah's cogent critique of the fetishization of the ‘="trms">community’ in ethnographic ="trms">literature


="large lg5" stl="font-size:124%"> a ="trms">society defined by ‘a ="trms">history of’
="lsts lst1">•="trms">dictatorial regimes (with support of the U.S.)
="lsts lst1">•(under siege from joint pressures of) a corrupt ruling class
="lsts lst1">•a heavy debt burden
="lsts lst1">•predatory and conspicuous ="trms">consumption
="lsts lst1">•ongoing (neo)colonial ="trms">intervention
='lgc'>='lgc'>==> cultural identity becomes a contentious issue ='and'>& women's bodies become sites (for these cultural politics and the class struggles they ="trms">embody)
='lgc'>='lgc'>='lgc'>~=> regulation of women sexuality ='lgc'>: the key hegemonic move through which consent across ="trms">social classes can be secured='strcls'>**

the increasing ="trms">interconnectedness of ="trms">different parts of the ="trms">world at economic, political, and cultural levels (= globalization) ='lgc'>='lgc'>==>  intensification in the dynamics of ="trms">social change ='lgc'>='lgc'>==> ="trms">anxiety ='lgc'>='lgc'>==> (greater) regulation of women (in kin-="trms">networks as a ="trms">response to political, ="trms">social a[...]