Against Eltahawy's Criticism of Religious Sublimation

This video can use some more circulation in the Muslim feminist blogosphere.

My favorite part of this video is towards the end, when Leila Ahmed criticizes Mona Eltahawy's interpretation of Alifa Rifaat's story, "Distant View of a Minaret." There are several reasons its my favorite part. First, it got me to read the story for myself, which wasn't hard because it is also linked in the Foreign Policy article, for myself. Second, in my first post about this article, my strongest criticism of it was Eltahawy's criticism of religious sublimation, which is what is happening in her reading of the story, by "claiming to have God firmly on their side."

Before I tell you my final reason for liking Ahmed's criticism, I have to tell you me second favorite part of this video. My second part of this video is how much respect these two women have for each other and that the Melissa Harris-Perry show did nothing to play that down. This makes me feel like I don't have to worry about Eltahawy burning bridges for those who want to follow in her footsteps. I loved that both she and Ahmed met and talked to Alifa Rifaat. I love this network of Muslim feminist thinkers and the exchange of feminist thought. Beautifully done. And I love that Mona made a splash and brought these pieces together for anyone who is willing to see beyond the Islamophobic and anti-Islamophobia static.

Now, my final reason for liking Ahmed's criticism, brought on by Eltahawy's bringing this issue to the forefront, is that this is the part of the discussion I want to take part in.

Reminiscent of Marxist, "opium of the masses" idea, that religion allows us an escapist option in the face of oppression or that it can be turned to instead of reform is a common criticism of religion itself, not society, which the umbrella under which gender criticism usually falls. I don't like Eltahawy's blurring of the line between religion and society but the truth is, Islam has been used to justify and normalize misogyny. Yet, for the women who marry the men under oppressive regimes and are, in turn, oppressed themselves, is religious sublimation so bad? It saves a woman from a life of finding meaning only through her duty to her uncaring husband. Isn't that feminism? Alternatives, which should be available, include divorce, marrying out of the culture or not marrying, all of which value the self over the society and can both free a woman of the pitfalls of misogyny and introduce a whole set of new problems (that will likely include a foreign version of misogyny) or not marrying men

And then there's the idea that God is a patriarchal man. I don't believe that to be true. But there are probably many religious women that do believe that and by believing that there's a good model for a patriarchal man, continue to believe in patriarchy. While feminists tear down patriarchy for its flaw, these women seem to believe in a higher standard for it. What's wrong with that? Where that higher standard (which should be considered a moderate from of feminism) is left unexpressed is where my only criticism of what Eltahawy blankets over can be found. If that seems un-feminist of me, I think you need to expand your definition of the term.

Who is confused?

I seem to be taking a turn for the topical lately so, yes, let's talk about Mona Eltahawy. While I applaud her for gaining such wide readership, I think she needs to heed Uncle Ben's words that, "With great power, comes great responsibility."

A few weeks ago, I read her article, "Let me, a Muslim Feminist Confuse You," and found it highly relatable. Though she breaks down the Muslim feminist experience into milestones, including a "headscarves and hymens" moment, I don't entirely fit into, I agree that Muslim feminism causes confusion in most people and I like that confusion can and should function positively when it comes to busting stereotypes. For a long time, I wore hijab mainly for the performative aspect. I felt it was my duty to give people the chance to interact with a hijabi with a personality contradictory to the submissive, reclusive, even handicapped woman they perhaps expected. I wasn't sure then if hijab itself is empowering in some way but we can at least safely say that it pushed me to stand for something. From Eltahawy's article, it seemed she stood for something similar.

In the same article, she explains that her experience in Saudi Arabia caused her to be "done with Muslim men." Her Foreign Policy article, "Why Do They Hate Us?" appears to continue that thread of her Muslim feminist experience. However, two paragraphs later in her earlier article she says (emphasis her own),

"When I returned to Egypt at 21, I learned Muslim men were not the enemy after all, as progressive, liberal Muslim women and men helped me define my own place in Islam."

If that is the case, what can Eltahaway's reason be for taking a leap backwards by reinforcing the stereotype that makes Arab men criminalized others? Because she both her decision to be "done with Muslim men" and later find some of them to be "not the enemy after all" were both out of experiences with Arab men but men from different countries, I have to recognize that she is not creating an evil Arab male monolith. I believe she is addressing a general cultural feeling that pre-dates Islam and expands beyond Arab culture. I have experienced it myself from all kinds of men. And from women, too. It's called misogyny, or the hatred of women.

It's extremely difficult to confront misogyny in someone like you care about. However, if you have a misogynist loved one, it becomes especially difficult to deal with the issue when they are also a member of a minority for which there exists demeaning stereotypes you don't want to further aggravate. Do you help yourself or do you help the minority community? At this point, Muslim feminists should read up on black feminist thought because there's a lot there that's relevant to this conversation. Whether Mona Eltahawy has done so or not remains unclear but her answer seems to be that you save yourself. In my personal opinion, I believe a woman (or man) has a right to chose who to save but that Eltahawy has a point in her inclusive tone if she means we should not alienate those who choose to save themselves.

Minority feminism aside, I have a few bones to pick with Eltahawy. First, the title, "Why Do They Hate Us," rings of post-9/11 "why do Arabs hate Americans." While I don't think believe that question has been properly addressed by anyone, I don't think this is the right place to bring it up. This is a stretch perhaps, but it seems to imply that the real hatred comes from conservative Muslim and Arab men and women and is directed toward progressive, liberal types such as Eltahawy. The implied Muslim/Western separationism also seems to imply liberals/progressives (or "westerners" in general. Or are all westerners liberal/progs?) are free of the yoke of sexism and that is direly untrue. It struck a thunderous chord with me when she says,

"...women are silenced by a deadly combination of men who hate them while also claiming to have God firmly on their side."

"claiming to have God firmly on their side"?! Well, a judgmental note like that doesn't seem to imply progressive liberals are on the side of all Muslim women. It seems to imply that being a religious Muslim woman who looks to God for help means you can't be feminist, save yourself, or even have feminists on your side.  So much for the confusion you promised, Eltahawy.

We'll talk about why Mona's target audiences needs to hear both from Muslims feminists (the types who oppose niqabs, though) and want to think of Muslim men as criminal others in another post.