has hit the mark: the basic difference between Muslim and Christian, is that the veil of the latter is invisible. The veil, we know, is the restriction on women in Islam, a symbol of subjection to patriarchal dictatorship and during this time we have been naive enough to boast of our "liberation" and sympathize with our sisters evenings, but ... surprise!: "While the ayatollahs see women as your use of the veil in the West are plump hips which the signal and marginalize (...) The Muslim fasting we submit only during the month of Ramadan, but it is unfortunate that the Western diet have to be twelve months. Quelle horreur! (...) (The harem of the West, Espasa, Planeta Colombia, translated by Inés Belaustegui Trias, p. 245). The Ayatollah of us, the Westerners, then, anorexia ... and our end, fashion.
Many people have expressed surprise at the fact that Muslim feminist and sociologist who shared the Prince of Asturias Award to Susan Sontag in 2003 has chosen to remain in their home country, away from the privileges and freedoms of both we boast in the West, although reading it, particularly the West's Harem, clears up the mystery. Born in Fez, Morocco, in 1940, no less than the inside of a harem, Fatema not share our notion of "freedom" or understand our strange desire to divorce the beauty of intelligence, virtues that, according to Muslim culture can not exist separately: "Unlike the caliphs Fatema-writes as Harun al-Rashid, who confused beauty with sophisticated education and were willing to pay astronomical amounts to always have some Jary (slave) smart in their harems, the Kant's ideal woman is not opening the mouth (...) - and explicitly refers to Kant: "A woman with a head full of Greek, and Mrs. Dacier, or holding on mechanical key functions, such as the Marquise de Chatelet, does not seem to need more than a good beard. "(p. 107). But the horror of slavery in the West, who imposed the passivity of the ideas as a standard of beauty, reached its zenith when, browsing in stores in New York, Fatema discovers that his hips do not fit into the bigger size available in the boutique, the 38 (or 7 or 30 Mexican) "In suffering the frozen state as a passive object, continues Fatema, based on his reading of feminist Pierre Bourdieu, whose very existence depends on the look of its owner, Accidental women today, with education and training, are in the same predicament of the slaves of the harem (...) Thank Allah for saving the tyranny of the harem of the size thirty-eight! (...) "(P. 251). Fatema Mernissi
lands in the West to dispel myths about Muslim women (Oriana Fallaci itself showed his ignorance when he called them "idiots" for "letting enslave"), also to reflect Westerners or Christians in the mirror of his critical look. Mirror, frankly, not opaque but full of tenderness and sympathy for their fellow oppressed by the dictatorship of the size thirty-eight. His novel threshold Dreams, memories of a harem girl (Quintet, Muchnik Editores, 2002, translation of Angela Smith) brings down one by one the Western beliefs about what is a harem, which in practical life is not nothing but a commune where several related families living directly or indirectly. Already in the forties, when Fatema was born, the tradition of the man who accumulated many wives as he could keep starting to fall into disuse, at least in Morocco. Yasmine Fatema's maternal grandmother, lived with several co-wives, not the daughter of this mother of Fatema, who not only was the only woman in the life of a husband who venerated but also with all his soul abhorred the male polygamy. Fatema's mother dreamed of for their daughters an exciting and happy life, and "(...) a happy woman is one who could exercise any rights from the right to move to the right to create, compete and challenge and at the same time, to feel loved for doing so (...) "(p. 84). The mechanism of Yasmina home, however, is much more civilized and practical than the prevailing, for example, in Latin America, where adultery and domestic violence are our daily bread. Solidarity among co-wives is exemplary for a society like ours where the rivalry is encouraged and the women's competition. These women assume backward and repressed not competing, are embellished with each other in the hammam or public bath, unique to wear. All this does not mean that these women are not dreaming to go beyond the walls of his prison, because more harmony and laughter that had been inside the home of Fatema was just that a tightly guarded prison, not eunuchs but goalkeeper for a married with five children (women, incidentally, the wife jealous of this because it just went to work.) It even idealized privileges of Western women, who were had news through images of Greta Garbo and Claudette Colbert: "(...) I would grow into a wondrous realm, "said Fatema small, with thick curly hair in pigtails and clad in a western dress and shoes - that women have rights, including freedom to hug their husbands every night. But while Yasmina regretted having to wait for eight nights to lie with her husband, added that I should not complain too much because the wives of Harun-al Rashid, the Abbasid Caliph of Baghdad, had to wait nine hundred ninety-nine night because he had Jary thousand or slaves "(p. 43).
Women Dreams parade through the threshold, the grandmothers, mothers, aunts, cousins, slave are overwhelming and sensuous intelligence and all, without exception, are pleased to make small or large in subversive acts that often involve children and to young men, like riding edifying theatrical heroines of Islamic culture, all transgressive and revolutionary, such as Egyptian feminist Huda Sha 'Raoui, very beautiful indeed, that he tore the veil in 1919 to protest along with his followers against the British and demanded the adoption of a law to determine the minimum age of sixteen for marriage (she was married at 13). This heroine, founder of the Egyptian Feminist Union made it clear to other Arab nations that had recently gained independence, the relevance of women's suffrage and political participation of women. Incredibly, the pioneer in the inclusion of women in politics and university admission, it was Turkey, as noted in the very Fatema in the harem of the West: "(...) The percentage of students enrolled in engineering programs in countries Muslims as Turkey and Syria was double that in European countries more democratic tradition, such as the United Kingdom and Egypt are higher than in Canada or Spain (...) "(p. 35) Despite the Shari'a law inspired by the Koran and enforced by the extremists in the Islamic world, women like Benazir Bhutto in Pakistan, Turkey or Schiller Toncu megawatt in Indonesia have been erected presidents and prime ministers, something almost unthinkable in much of the western world and free. The Turkish can vote since 1921. Thirteen women were elected to Parliament in 1935. Amid all this, it is important to make clear that the oppression of women is not distinctive of Islam but of extremism. Every Muslim is brought up under a strong sense of equality which, as noted Fatema, is the fundamental basis of Islam. A Muslim women are taught not to wait for the prince as ourselves, but to work from the intellect to deserve it. I do not remember having read a better definition of universal feminism that "(...) So you can start the dialogue need to know to confront the other and insist that they know and respect the limits. When you learn to enjoy the vagaries of dialogue can enjoy situations in which the outcome of the race is not fixed in a rigid or known in advance who will win and who will lose ... "(p. 64).
One of the biggest entertainment in the harem, particularly for Chama, divorced Aunt Fatema, is to challenge the poor man with his paws entry must constantly catch the fugitives, trying not to hurt them. Not only should not let them walk alone is entrusted with escorting well when they go out so intruders do not compensate in the long necks and wide hips of Mernissi, beauty Fatema's mother brags so much, particularly since her husband began to read the Egyptian feminist Qacem Amin, who claimed that the reason why men insist on hiding their women is that they are afraid because their mere beauty provokes dizziness. Chama Aunt simply not tolerate the confinement and home dreams of grandeur and freedom that they share with the small Fatema. Chama theory is that a lot of women tied to a tree braids are able to uproot. On the other hand is Aunt Habiba, irremediable dam heme (exclusive kind of melancholy that leaves women pensive), who despite being the opposite side of Chama offers an unforgettable lesson to Fatema: "(...) a woman could be quite helpless and yet and give meaning to their lives dreaming of flying (...) "(p. 157). Seclusion, far from stunting the intelligence of these women, given the opportunity to devote himself to reflection and imagination. The voli aware of their wings and the power that gives the deployed. Each one of them, and particularly Fatema, left to flourish Scheherazade burning in their hearts. Writes in The Harem West, whose original title is Scheherezade Goes best: "Schrezade teaches women that the only effective weapon they have is to develop the intellectual capacity to acquire knowledge and help men to shed their narcissistic need to impose a simplified heterogeneity. So you can start the dialogue need to know to confront the other and insist that they know and respect the limits. "(P. 64). The harem, then, has little to do with the orgiastic fantasies of Ingres and Delacroix, there is plump and naked belly dancers, smoking hashish, running or delivered to the comfort ethyl or erotic, lend to the whims of his master. There are, however, women in trousers playing ball in the courtyards and featuring vampires in domestic theatrical and subversive. Fatema Mernissi
is also one of the greatest authorities in Koranic studies in the world. The totality of his work is aimed to study the Muslim sociopoetical both heroines as intellectuals and ordinary women. In The Political Harem (1987) highlights the important role of Muhammad's wives never mentioned, so neglected as our biblical heroines, while in the book of interviews Morocco through their wives (1991) highlights stories of farmers, Saurina, workers and bred. Another very used in the literature is the need in the context of globalization, to establish a cultural exchange between nations, based on the figure of Sinbad, as in a book for peace (El Aleph, 2004). As leaves set in his speech on receiving the Prince of Asturias: "In the cowboy foreign civilization is always the enemy because power and honor come of border control, in Sinbad, however, the dialogue with enriched abroad. "Although he studied political science at the Sorbonne, Fatema Mernissi has played all his academic work in his native Morocco. She holds a Ph.D. in sociology from the Institut de Recherche Scientifique Universitaure the Mohamed V University in Rabat, which currently is a teacher. It also plays as a consultant to UNESCO. His name is on the Advisory Group for the Dialogue between Peoples and Cultures.
Many people have expressed surprise at the fact that Muslim feminist and sociologist who shared the Prince of Asturias Award to Susan Sontag in 2003 has chosen to remain in their home country, away from the privileges and freedoms of both we boast in the West, although reading it, particularly the West's Harem, clears up the mystery. Born in Fez, Morocco, in 1940, no less than the inside of a harem, Fatema not share our notion of "freedom" or understand our strange desire to divorce the beauty of intelligence, virtues that, according to Muslim culture can not exist separately: "Unlike the caliphs Fatema-writes as Harun al-Rashid, who confused beauty with sophisticated education and were willing to pay astronomical amounts to always have some Jary (slave) smart in their harems, the Kant's ideal woman is not opening the mouth (...) - and explicitly refers to Kant: "A woman with a head full of Greek, and Mrs. Dacier, or holding on mechanical key functions, such as the Marquise de Chatelet, does not seem to need more than a good beard. "(p. 107). But the horror of slavery in the West, who imposed the passivity of the ideas as a standard of beauty, reached its zenith when, browsing in stores in New York, Fatema discovers that his hips do not fit into the bigger size available in the boutique, the 38 (or 7 or 30 Mexican) "In suffering the frozen state as a passive object, continues Fatema, based on his reading of feminist Pierre Bourdieu, whose very existence depends on the look of its owner, Accidental women today, with education and training, are in the same predicament of the slaves of the harem (...) Thank Allah for saving the tyranny of the harem of the size thirty-eight! (...) "(P. 251). Fatema Mernissi
lands in the West to dispel myths about Muslim women (Oriana Fallaci itself showed his ignorance when he called them "idiots" for "letting enslave"), also to reflect Westerners or Christians in the mirror of his critical look. Mirror, frankly, not opaque but full of tenderness and sympathy for their fellow oppressed by the dictatorship of the size thirty-eight. His novel threshold Dreams, memories of a harem girl (Quintet, Muchnik Editores, 2002, translation of Angela Smith) brings down one by one the Western beliefs about what is a harem, which in practical life is not nothing but a commune where several related families living directly or indirectly. Already in the forties, when Fatema was born, the tradition of the man who accumulated many wives as he could keep starting to fall into disuse, at least in Morocco. Yasmine Fatema's maternal grandmother, lived with several co-wives, not the daughter of this mother of Fatema, who not only was the only woman in the life of a husband who venerated but also with all his soul abhorred the male polygamy. Fatema's mother dreamed of for their daughters an exciting and happy life, and "(...) a happy woman is one who could exercise any rights from the right to move to the right to create, compete and challenge and at the same time, to feel loved for doing so (...) "(p. 84). The mechanism of Yasmina home, however, is much more civilized and practical than the prevailing, for example, in Latin America, where adultery and domestic violence are our daily bread. Solidarity among co-wives is exemplary for a society like ours where the rivalry is encouraged and the women's competition. These women assume backward and repressed not competing, are embellished with each other in the hammam or public bath, unique to wear. All this does not mean that these women are not dreaming to go beyond the walls of his prison, because more harmony and laughter that had been inside the home of Fatema was just that a tightly guarded prison, not eunuchs but goalkeeper for a married with five children (women, incidentally, the wife jealous of this because it just went to work.) It even idealized privileges of Western women, who were had news through images of Greta Garbo and Claudette Colbert: "(...) I would grow into a wondrous realm, "said Fatema small, with thick curly hair in pigtails and clad in a western dress and shoes - that women have rights, including freedom to hug their husbands every night. But while Yasmina regretted having to wait for eight nights to lie with her husband, added that I should not complain too much because the wives of Harun-al Rashid, the Abbasid Caliph of Baghdad, had to wait nine hundred ninety-nine night because he had Jary thousand or slaves "(p. 43).
Women Dreams parade through the threshold, the grandmothers, mothers, aunts, cousins, slave are overwhelming and sensuous intelligence and all, without exception, are pleased to make small or large in subversive acts that often involve children and to young men, like riding edifying theatrical heroines of Islamic culture, all transgressive and revolutionary, such as Egyptian feminist Huda Sha 'Raoui, very beautiful indeed, that he tore the veil in 1919 to protest along with his followers against the British and demanded the adoption of a law to determine the minimum age of sixteen for marriage (she was married at 13). This heroine, founder of the Egyptian Feminist Union made it clear to other Arab nations that had recently gained independence, the relevance of women's suffrage and political participation of women. Incredibly, the pioneer in the inclusion of women in politics and university admission, it was Turkey, as noted in the very Fatema in the harem of the West: "(...) The percentage of students enrolled in engineering programs in countries Muslims as Turkey and Syria was double that in European countries more democratic tradition, such as the United Kingdom and Egypt are higher than in Canada or Spain (...) "(p. 35) Despite the Shari'a law inspired by the Koran and enforced by the extremists in the Islamic world, women like Benazir Bhutto in Pakistan, Turkey or Schiller Toncu megawatt in Indonesia have been erected presidents and prime ministers, something almost unthinkable in much of the western world and free. The Turkish can vote since 1921. Thirteen women were elected to Parliament in 1935. Amid all this, it is important to make clear that the oppression of women is not distinctive of Islam but of extremism. Every Muslim is brought up under a strong sense of equality which, as noted Fatema, is the fundamental basis of Islam. A Muslim women are taught not to wait for the prince as ourselves, but to work from the intellect to deserve it. I do not remember having read a better definition of universal feminism that "(...) So you can start the dialogue need to know to confront the other and insist that they know and respect the limits. When you learn to enjoy the vagaries of dialogue can enjoy situations in which the outcome of the race is not fixed in a rigid or known in advance who will win and who will lose ... "(p. 64).
One of the biggest entertainment in the harem, particularly for Chama, divorced Aunt Fatema, is to challenge the poor man with his paws entry must constantly catch the fugitives, trying not to hurt them. Not only should not let them walk alone is entrusted with escorting well when they go out so intruders do not compensate in the long necks and wide hips of Mernissi, beauty Fatema's mother brags so much, particularly since her husband began to read the Egyptian feminist Qacem Amin, who claimed that the reason why men insist on hiding their women is that they are afraid because their mere beauty provokes dizziness. Chama Aunt simply not tolerate the confinement and home dreams of grandeur and freedom that they share with the small Fatema. Chama theory is that a lot of women tied to a tree braids are able to uproot. On the other hand is Aunt Habiba, irremediable dam heme (exclusive kind of melancholy that leaves women pensive), who despite being the opposite side of Chama offers an unforgettable lesson to Fatema: "(...) a woman could be quite helpless and yet and give meaning to their lives dreaming of flying (...) "(p. 157). Seclusion, far from stunting the intelligence of these women, given the opportunity to devote himself to reflection and imagination. The voli aware of their wings and the power that gives the deployed. Each one of them, and particularly Fatema, left to flourish Scheherazade burning in their hearts. Writes in The Harem West, whose original title is Scheherezade Goes best: "Schrezade teaches women that the only effective weapon they have is to develop the intellectual capacity to acquire knowledge and help men to shed their narcissistic need to impose a simplified heterogeneity. So you can start the dialogue need to know to confront the other and insist that they know and respect the limits. "(P. 64). The harem, then, has little to do with the orgiastic fantasies of Ingres and Delacroix, there is plump and naked belly dancers, smoking hashish, running or delivered to the comfort ethyl or erotic, lend to the whims of his master. There are, however, women in trousers playing ball in the courtyards and featuring vampires in domestic theatrical and subversive. Fatema Mernissi
is also one of the greatest authorities in Koranic studies in the world. The totality of his work is aimed to study the Muslim sociopoetical both heroines as intellectuals and ordinary women. In The Political Harem (1987) highlights the important role of Muhammad's wives never mentioned, so neglected as our biblical heroines, while in the book of interviews Morocco through their wives (1991) highlights stories of farmers, Saurina, workers and bred. Another very used in the literature is the need in the context of globalization, to establish a cultural exchange between nations, based on the figure of Sinbad, as in a book for peace (El Aleph, 2004). As leaves set in his speech on receiving the Prince of Asturias: "In the cowboy foreign civilization is always the enemy because power and honor come of border control, in Sinbad, however, the dialogue with enriched abroad. "Although he studied political science at the Sorbonne, Fatema Mernissi has played all his academic work in his native Morocco. She holds a Ph.D. in sociology from the Institut de Recherche Scientifique Universitaure the Mohamed V University in Rabat, which currently is a teacher. It also plays as a consultant to UNESCO. His name is on the Advisory Group for the Dialogue between Peoples and Cultures.
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