Readings Notes on "Islamic Feminism and Its Discontents: Toward a Resolution of the Debate" by V.Moghadam

Moghadam, Valentine M. Islamic Feminism and Its Discontents: Toward a Resolution of the Debate. Signs: Journal of Women and Culture in Society (2002): 1136-1171

In her 2002 article eloquent scholar Valentine Moghadam analyzes both major schools of thought regarding Islamic feminist. She asks, as many do, if Islamic feminism truly can exist. Can we use the term Islamic feminist to describe the “veiled women, who carry out their work toward women’s advancement and gender equality within an Islamic discursive framework” (1136)?After giving a brief background of the 1979 Iranian Revolution Moghadam presents both arguments.

The first argument, supported by scholars like Afsaneh Najmabadi, Nayereh Tohidi, and Ziba Mir-Hosseini is the idea that there are possibilities for advancements upon women’s status within Islam. Najmabadi in particular praises Islamic feminism for its ability to “open up dialogue between religious and secular feminists” (1143). Islamic feminism, she claims, gives a common ground for discussion and negotiation, and Islamic feminists are open to the discourse of so called Western feminism. Many Islamic feminists maintain Islamic beliefs and use specific quoranic verses to support advancements in women’s status (1147). This working within the religious framework seems crucial to gain ground within the Islamic Republic. However, as feminist laywer Kar rights “interpretation of religious laws should not be considered an alternative to secular and democratic demands, but as a component of a more holistic social change” (1147). Thus it appears that demands for the advancement of women’s status through a quoranic argument are good, but they are not enough. They must be presented in tandem with secular demands and the notion of certain universal rights.

Those who disagree with Islamic feminism say that feminism simply cannot be operated within an Islamic framework. They claim that Islamic feminism is a compromise and the status of women cannot improve with the Islamic Republic in power. Studying Islamic feminism, they claim, clouds the fact that Islam in Iran is not a choice a religion that is imposed upon by the government (1148). Many even go as far as to say that writing about Islamic feminism is “inaccurate” and “irresponsible” (1148) only increases the legitimacy of the theocracy in Iran. For opponents of Islamic feminism, the only way “real change—real democratization—will come about [is] outside of the religious framework” (1151). For them, Islam and feminism are simply incompatible.

An interesting, unknown term that comes up in the article (although the definition is sort of implied from the name) is “bargaining with the patriarchy.” From scholar Deniz Kandiyoti, this term sparks interesting thoughts. It seems to me like it speaks of working within the system—recognizing that the system is not ideal and while it cannot be currently overthrown, one can make small gains within its framework. This term seems in line with the concept of Islamic feminism, a feminism that does not have to contradict the social and religious framework.
Moghadam’s personal opinion seems like an astute compromise between the two. Claims for female advancements made within an Islamic context are important, for one should “use what you need to [to advance women’s positions]” (1152). They are however, not enough. With ever changing interpretations of the Quran, secular advancements are needed to ensure women make and maintain headway. Moghdam claims that two main changes need to be made in Iran for real feminist advances to occur. First, the government and mosque should be separated—laws should not be based on religious scripts (1163). Second, she thinks that all citizens should be equal in the eyes of the government (1163). In the meantime however, Moghadam notes that it seems silly for one group of feminists to attack another. Such attacks are not productive to the goals of either group. If feminism is as she claims based on “being and doing” (1164) then “Islamic feminism is one feminism among many” (1165)

Reflections
I find Moghadam’s astute and balanced argument very refreshing. Her tone was not the apologetic tone that Keddie wrote of in her review articles, but critical and analytical. Valentine Moghadam views Islamic feminism from a results based perspective. Quranic reinterpretation leads to results—therefore it is valid to a point. Quranic reinterpretation can only go so far however, and other secular claims must be made.

It seems silly to me for scholars to renounce Islamic feminism, in fact, I don’t see the point. If women can make claims and advance their status under the name of Islam, it seems like a positive thing. The notion that using Islamic reinterpretation as justification hurts secular movements seems to ignore the current needs of women in hopes of a secular regime that may never come. Regardless, The Islamic Republic will not become the Secular Republic over night, and in the meantime women should use whatever means of advancement they have to advance their status. Islam and feminism do not, in my opinion, have to be mutually exclusive. Perhaps Islamic feminism is a first step towards a secular more encompassing feminism for Iran.