By Minoo Moallem
Minoo Moallem demanding situations the mainstream stereotypical illustration of Islam and Muslims as backward, fanatical, and premodern by means of exhibiting how Islamic nationalism and fundamentalism are by-products of modernity. Writing with a deep own and scholarly obstacle for fresh Iranian background, Moallem refers back to the gendered notions of brother and sister as keys to figuring out the discovery of the Islamic ummat as a contemporary fraternal group. utilizing magazines, novels, and movies, she deals a feminist transnational research of latest Iranian tradition that questions dominant binaries of recent and conventional, West and East, secular and spiritual, and civilized and barbaric. among Warrior Brother and Veiled Sister responds to a few very important questions raised in reference to 9-11. the writer considers how veiling intersects with different id markers in countryside construction and glossy formations of gendered citizenship. She indicates how Islamic nationalism and fundamentalism are fed via a hybrid mix of pictures and myths of either pre-Islamic and Islamic Iran, in addition to globally circulated patriarchal ideologies.
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Extra resources for Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran
As we will see, these two components of Persian backwardness become important discursive frames in the construction of a uniWed Iranian character and remain discursively central to the modernization imposed by the Pahlavi regime, to revolutionary oppositional movements, and to the postrevolutionary discourses in both Iran and the Iranian diaspora. The Orientalist concept of a “Persian character” remained an important site of othering by Western powers and was used to justify Western intervention in the Iranian political sphere.
The need to engage with the gender underpinnings of Orientalism is no longer merely a rhetorical gesture of postcolonial criticism but has become its sine qua non, since it is under the sign of a veiled woman that “we” increasingly come to recognize ourselves not only as gendered and heteronormative subjects but also as located in the free West, where women are not imprisoned. An interrogation of new frames of knowledge and representational practices is crucial for a critical intervention in the ways in which the notion of Muslim is circulated along with bodies and capital in a neocolonial, postcolonial context.
The fragmentation of this collective will is expressed through various practices, from the discussion of the “woman question”—both in the discursive space opened up by colonial modernity and in the mundane spaces where women Wnd themselves negotiating day-to-day legal, economic, and political obstacles—to Wlmic commentaries on gender, class, and religious hierarchies. In addition, this chapter elaborates on the ways the rigid narratives of nation and religion are thrown into crisis by the display of a fragmented subject who disrupts Islamic nationalism and fundamentalism by “passing”—taking an ambiguous position vis-à-vis not only Islamic narratives of gender, nation, and religion but also modernity’s foundational myths of subjectivity and identity.