[...]/> a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews

liberal rhetoric of saving Muslim women


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

‘Islamic-ness’ of the subject-matter

(the strange idea) that all Muslim countries are Islamic


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


return them to the ‘chardivari’


(Toor's notion of) ‘patriarchal opportunism’ : “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.”

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

(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda

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

(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature


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

the increasing interconnectedness of different parts of the world at economic, political, and cultural levels (= globalization) ==>  intensification in the dynamics of social change ==> anxiety ==> (greater) regulation of women (in kin-networks as a response to political, social and cultural anxieties under globalization)
[This was just as true of Europe during the period of capitalist modernization in the 18th and 19th centuries, and of colonized and decolonizing societies in the mid-20th century =/= Islamic exceptionalism = a form of Orientalism operative today : an exclusive focus on ‘Islam']


haq bakhshwana (in rural Punjab): the daughter of a propertied family is ‘married’ to the Qur'an, or, in some cases, to a tree—so as to prevent her share of the family property transferring to her husband's family --> women are both the property of their kin (symbolically and sometimes literally) while having rights to property themselves


Toor suggesting in her analysis a healthy dose of skepticism towards projects that present the ‘Muslim world’ --and asking how (in a Foucauldian sense) is ‘Islam'[~ the idea that something stable and immutable called ‘Islam’ exists anywhere] being deployed, by whom, and for what purpose? “Is it being used as an ideological tool, does it serve as a spiritual haven, or is it invoked as an identitarian response to the ravages of a globalized world?” (Toor)


(unpack we must)

***to unpack different islams (for different actors who deploy it)
‘islam’ certainly cannot be unproblematically deployed as the explanatory ‘variable’

Toor in her example cases showing that the ‘islam connection,’ when it is there, is varied, complex, and sometimes contradictory (=/= mainstream discourse on Islam)

(i want Hoda to make her categorical labor harder, i want her to make historically and socially contextual analysis, not just take shortcuts towards generalization predetermined by a priori categories (of Iran, Islam, women), rather to begin with the empirical reality)

...................................

a new legible object of analysis (in writing culture): qualities, trajectories, aesthetics ==> writing became tactile and compositional, an attunement, a response, “a vigilant protection of a worlding” (Stewart)
*writing = a way of thinking*

[*]precarity: register of the singularity of emergent phenomena, the way that they accrete, accrue and wear out
(=/= recognizing self-identical objects, metaculturally marked)

forms of perceiving (seeing, thinking) are themselves emergent

a writing that hones attention to the way that a thing (like precarity, etc.) starts to take form as:
•a composition
•a recognition
•a sensibility
•some collection of:
•materialities
•laws
•movements

obvious: totalizing dramatizations of the thing in itself

precarity can take the form of:
•fraility (living in it and through it)
•a sea change
•a darkening atmosphere
•a hard fall
•the barely perceptible sense of a reprieve
•

ordinary things ([...]