TY - JOUR
T1 - Islamic piety as a concept underpinning Muslim women's online discussions of marriage and professional career
AU - Piela, Anna
PY - 2011/10
Y1 - 2011/10
N2 - In this article, I address piety as a concept shaping Muslim women's online discussions about gender roles, marriage and professional careers. I also investigate cross-cultural religious encounters in these women-only groups as I am interested in the potential of such online environments to facilitate women's religious reflection and intellectual engagement. Finally, I explore motivations and religious interpretations of three categories of participants in these discussions: egalitarians, for whom gender equality is a necessary component of piety (Barlas 2006); traditionalists, identified by other authors as Islamists (Karam 1998) or social conservatives (Gül and Gül 48:1-26, 2000; Mahmood 2005) and finally, holists, a group that cannot be mapped out on the political landscape by using the progressive-conservative binary (Badran, Agenda 50:41-57, 2001) and which exists and acts outside of it, neither subverting nor enacting norms of any dominant system, be it secular-liberal or patriarchal. Following Mahmood's argument that formulating an analysis based exclusively on such a binary is simplistic (Mahmood 2005), I argue that actions of holists can be only addressed by formulating a set of questions different to those used to analyse self-defined egalitarians or traditionalists.
AB - In this article, I address piety as a concept shaping Muslim women's online discussions about gender roles, marriage and professional careers. I also investigate cross-cultural religious encounters in these women-only groups as I am interested in the potential of such online environments to facilitate women's religious reflection and intellectual engagement. Finally, I explore motivations and religious interpretations of three categories of participants in these discussions: egalitarians, for whom gender equality is a necessary component of piety (Barlas 2006); traditionalists, identified by other authors as Islamists (Karam 1998) or social conservatives (Gül and Gül 48:1-26, 2000; Mahmood 2005) and finally, holists, a group that cannot be mapped out on the political landscape by using the progressive-conservative binary (Badran, Agenda 50:41-57, 2001) and which exists and acts outside of it, neither subverting nor enacting norms of any dominant system, be it secular-liberal or patriarchal. Following Mahmood's argument that formulating an analysis based exclusively on such a binary is simplistic (Mahmood 2005), I argue that actions of holists can be only addressed by formulating a set of questions different to those used to analyse self-defined egalitarians or traditionalists.
KW - Islam
KW - Muslim women
KW - Online
KW - Religion
UR - http://www.scopus.com/inward/record.url?scp=80052270946&partnerID=8YFLogxK
U2 - 10.1007/s11562-011-0162-y
DO - 10.1007/s11562-011-0162-y
M3 - Article
AN - SCOPUS:80052270946
SN - 1872-0218
VL - 5
SP - 249
EP - 265
JO - Contemporary Islam
JF - Contemporary Islam
IS - 3
ER -