Gender, Culture, and Politics in the Middle East

Working Out Desire examines spor meraki as an object of desire shared by a broad and diverse group of Istanbulite women. Sehlikoglu follows the lat­est anthropological scholarship that defines desire beyond the moment it is felt, experienced, or even yearned for, and as something that is formed through a series of social and historical makings. She traces Istanbulite women's ever-increasing interest in exercise not merely to an interest in sport, but also to an interest in establishing a new self-one that attempts to escape from conventional feminine duties-and an investment in forming a more agentive, desiring, self. Working Out Desire develops a multilayered analysis of how women use spor meraki to take themselves out of the domestic zone physically, emotionally, and also imaginatively. Sehlikoglu pushes back against the conventional boundaries of scholarly interest in Muslim women as pious subjects. Instead, it places women's desiring subjectivity at its center and traces women's agentive aspirations in the way they bend the norms which are embedded in the multiple patriarchal ideologies (i.e. nationalism, religion, aesthetics) which operate on their selves. Working out Desire presents the ways in which women's changing habits, leisure, and self-formation in the Muslim world and the Middle East are connected to their agentive capacities to shift and transform their conditions and socio-cultural capabilities.

Does the study of aesthetics have tangible effects in the real world? Does examining the work of diaspora writers and artists change our view of "the Other"? In this thoughtful book, Ebrahimi argues that an education in the humanities is as essential as one in politics and ethics, critically training the imagination toward greater empathy. Despite the surge in Iranian memoirs, their contributions to debunking an abstract idea of terror and their role in encouraging democratic thinking remain understudied. In examining creative work by women of Iranian descent, Ebrahimi argues that Shirin Neshat, Marjane Satrapi, and Parsua Bashi make the Other familiar and break a cycle of reactionary xenophobia. These authors, instead of relying on indignation, build imaginative bridges in their work that make it impossible to blame one evil, external enemy. Ebrahimi explores both classic and hybrid art forms, including graphic novels and photo-poetry, to advocate for the importance of aesthetics to inform and influence a global community. Drawing on the theories of Rancière, Butler, Arendt, and Levinas, Ebrahimi identifies the ways in which these works give a human face to the Other, creating the space and language to imagine a new political and ethical landscape.

The Best of Hard Times explores the gendered identities of two generations of men in the Shatila Palestinian refugee camp in Beirut. Gustavo Barbosa compares the fida'iyyin, the men who served as freedom fighters to reconquer Palestine in the 1970s, to the shabab, their sons who lead seemingly mundane lives with limited access to power. While the fida'iyyinn displayed their masculinity through active resistance and fighting to return to their homeland, the shabab have a more nuanced relationship to Palestine and articulate their gender belonging in alternative ways. Through vivid ethnographic stories, Barbosa critically engages with certain trends in feminism, calling attention to their limits and considering nimble views on gender. Instead of presenting the shabab as emasculated or experiencing a crisis of masculinity, the book shows the pliability of masculinity in time and space and argues that "gender" has limited purchase to capture the experiences of today's youth from Shatila. Based on two years of fieldwork, The Best of Hard Times answers the burgeoning demand for anthropological literature on Arab masculinities and portrays refugees as inventive actors rather than agentless victims of circumstances beyond their control. The Best of Hard Times is a tour de force combining highbrow theory with gripping ethnography, challenging many of the stereotypes on gender, power, statehood, and the role of Islam in the Middle East.

Following the 2011 wave of revolutions and protests in North Africa and the Middle East, new discussions of individual freedoms emerged in the Moroccan public sphere and human rights discourse. A segment of the public rallied aroundthe removal of an article in the penal code that punished sexual relationships outside of marriage. As debates about personal and sexual freedom gain momentum, love and intimacy remain complex issues. Moving between public, clandestine, and online interactions, Quest for Love in Central Morocco explores the creative ways young women navigate desire and morality. Menin's ethnography focuses on young women living in the low-income and lower-middle-class neighborhoods of a midsized town in Central Morocco, far from the overt influence of city life. At the heart of the book, Menin draws upon ideas of "love" as an ethnographic object and source of theoretical examination. She demonstrates that love, as a complex cultural and historical phenomenon shaped through intersecting socioeconomic and political developments, is crucial in thinking through generational changes and debates in Morocco and the Middle East more broadly. What is at stake in the quest for love, she argues, is not only the making of gendered selves and intimate relationships, but also the imagination of social and political life.

In the twenty-first century, the consumption of beauty services and cosmetic surgery in Turkey has developed from an elite phenomenon to an increasingly common practice, especially among younger and middle-aged women. Turkey now ranks among the top countries worldwide with the highest number of cosmetic procedures, and with its cultural and economic capital, Istanbul has become a regional center for the beauty and fashion industries. Istanbul Appearances illustrates the profound effects of this growing market on urban residents' body images, gendered norms, and practices. Drawing upon extensive fieldwork carried out in beauty salons and clinics in different parts of the city, Liebelt explores how standards of femininity and female desire have shifted since the consolidation of power and authoritarian rule of the conservative, Islamic Justice and Development Party. Arguing that the politics of beauty are intricately bound up with the politics of race, class, gender, and sexuality, Liebelt shows that female bodies have become a major site for the negotiation of citizenship. It is in the numerous beauty salons and clinics that heteronormative ideals and images of gendered bodies become real, embodied in a complex array of emotional desires of who and what is considered not only beautiful but also morally proper.

For years, Iranian academics, writers, and scholars have equated national development and progress with the reform of men's sexual behavior. Modern intellectuals repudiated native sexuality in Iran, just as their European counterparts in France and Germany did, arguing that transforming male identity was essential to the recovery of the nation. DeSouza offers an alternate narrative of modern Iranian masculinity as an attempt to redraw social hierarchies among men. Moving beyond rigid portrayals of Islamic patriarchy and female oppression, she analyzes debates about manhood and maleness in early twentieth-century Iran, particularly around questions of race and sexuality. DeSouza presents the larger implications of Pahlavi hegemonic masculinity in creating racialized male subjects and "productive" sexualities. In addition, she explores a cross-pollination with Europe, identifying how the "East" shaped visions of European male identity.

In the first book to address the dilemma faced by Jordanian women in the workforce, Amira El-Azhary Sonbol delineates the constraints that exist in a number of legal practices, namely penal codes that permit violence against Muslim women and personal status laws that require a husband's permission for a woman to work. Leniency in honor crimes and early marriage and motherhood for girls are other factors that extend the patriarchal power throughout a woman's life, and ultimately deny her full legal competency. Significantly, Sonbol notes that society's accepting as "Islamic" the legal constraints that control women's work constitutes a major barrier to any effort to change them, even though historically the Islamic sharia actually encourages women's work, and despite the fact that Muslim women have contributed materially to their society's economy. The author covers new ground as she effectively illustrates how Jordanian laws governing gender, family, and work combine with laws and legal philosophies derived from tribal, traditional, Islamic, and modern laws to form a strict patriarchal structure.

The early modern Ottoman poet Mihrî Hatun (1460—1515) succeeded in drawing an admiring audience and considerable renown during a time when few women were accepted into the male-dominated intellectual circles. Her poetry collection is among the earliest bodies of women's writing in the Middle East and Islamicate literature, providing an exceptional vantage point on intellectual history. With this volume, Havlioglu not only gives readers access to this rare text but also investigates the factors that allowed Mihri to survive and thrive despite her clear departure from the cultural norms of the time. Placing the poet in the context of her era and environment, Havlioglu finds that the poet's dramatic, masterful performance and subversiveness are the very reasons for her endurance and acclaim in intellectual history. Mihri Hatun performed in a way that embraced her marginal position as a woman and leveraged it to her advantage. Havlioglu's astute and nuanced portrait gives readers a fascinating glimpse into the life of a woman poet in a highly gendered society and suggests that women have been part of intellectual history long before the modern period.

In this volume, Brownson sheds new light on Palestinian Muslim women's agency in shari'a courts from the British Mandate period to the present. Her extensive archival research on wife-initiated maintenance claims, divorce, and child custody cases deepens our understanding of women's position in the courts, demonstrating that Muslim women were and are active participants in their legal affairs. Using court registers and interviews, Brownson uncovers a variety of ways women have manipulated the system to their benefit despite its patriarchal bias. She also finds that few reforms were implemented during the Mandate period. The British were uninterested in improving colonized women's legal status and sought to avoid further antagonizing Palestinians. At the same time, Palestinians wished to uphold the one indigenous institution they still controlled while both British rule and Zionism threatened their nationalist aspirations. Although Palestinian women have had few alternatives to using this male privileged system to redress grievances with their husbands and in-laws, they continue to resist its injustices every day. Brownson finds that women's understanding of family law fundamentals has enabled some to deftly navigate the system; however, a unified, reformed law reflecting society's current needs is required so women can have full access to their rights.

The Funambulists brings together the diverse poetry collections of six contemporary Arab diasporic women poets. Spanning multiple languages and regions, this volume illuminates the distinct artistic voice of each poet, yet also highlights the aesthetic and political relevance that unites their work. Marchi explores the work of Naomi Shihab Nye, a celebrated American poet of Palestinian descent, Iman Mersal, an Egyptian poet living in Edmonton, Canada, who writes in Arabic, Nadine Ltaif, a Lebanese poet who lives in Quebec and has adopted French as her language, Maram al-Massri, a Syrian poet writing in Arabic and living in France, Suheir Hammad, an American poet of Palestinian origin, and Mina Boulhanna, a Moroccan poet living in Italy and writing in Italian. Despite their varying geographical and political backgrounds, these poets find common ground in themes of injustice, spirituality, gender, race, and class. Drawing upon the concept of tension, Marchi examines both the breaking points and the creative energies that traverse the poetic works of these writers. These celebrated funambulists use their art of balance and flexibility bolstered by their courage and transgression to walk a tightrope stretched out across cultures, faiths, and nations.

Jad traces the transformation of the Palestinian women's movement from the 1930s to the post-Oslo period and through the Second Intifada to examine the often-fraught relationship between women and nationalism in Palestine. Offering one of the first intensive studies of Islamist women's activism, Jad also explores the impact of emerging feminist NGOs in depoliticizing the secular Palestinian women's movement. Studying these two developments together illuminates the nature of women's engagement in the Palestinian space, challenging myths of gender roles' "immutability" under Islamand the supposed "modernizing" benefits of Western-style activism.

Sumud, meaning steadfastness in Arabic, is central to the issues of survival and resistance that are part of daily life for Palestinians. Although much has been written about the politics, leaders, and history of Palestine, less is known about how everyday working-class Palestinians exist day to day, negotiating military occupation and shifting social infrastructure. Wick's powerful ethnography opens a window onto the lives of Palestinians, exploring specifically the experience of giving birth. Drawing upon oral histories, Wick follows the stories of mothers, nurses, and midwives in villages and refugee camps. She maps the ways in which individuals narrate and experience birth, calling attention to the genre and form of these stories. Placing these oral histories in context, the book looks at the history of the infrastructure surrounding birth and medicine in Palestine, from large hospitals to village clinics, to private homes. As the medical landscape changed from centralized urban hospitals to decentralized independent caregivers, women increasingly carved a space for themselves in public discourse and employed the concept of sumud to relate their everyday struggles.

Eighteen months after Iran's Islamic Revolution in 1979, hundreds of thousands of the country's women participated in the Iran-Iraq War (1980–88) in a variety of capacities. Iran was divided into women of conservative religious backgrounds who supported the revolution and accepted some of the theocratic regime's depictions of gender roles, and liberal women more active in civil society before the revolution who challenged the state's male-dominated gender bias. However, both groups were integral to the war effort, serving as journalists, paramedics, combatants, intelligence officers, medical instructors, and propagandists. Behind the frontlines, women were drivers, surgeons, fundraisers, and community organizers. The war provided women of all social classes the opportunity to assert their role in society, and in doing so, they refused to be marginalized. Despite their significant contributions, women are largely absent from studies on the war. Drawing upon primary sources such as memoirs, wills, interviews, print media coverage, and oral histories, Farzaneh chronicles in copious detail women's participation on the battlefield, in the household, and everywhere in between.