Ritual – Page 13 – Feminism and Religion

Websites run by Muslim scholars typically offer advice columns for those seeking legal rulings and religious guidance on personal concerns. One young Muslim woman wrote to a site about her doubts that wearing hijab was connected to being a good person. The gist of the opinion was that wearing a head scarf, whether she feels right about it or not, will internalize good behavior thus transforming her faith. The acting scholar, Shazia Ahmed writes,

“…performing good deeds, even if one may not be ‘feeling it’, can affect us and change us. The limbs are inroads, and performing good deeds with them can soften a hardened heart, bring enlightenment to a closed mind, and give a person a feeling of rejuvenation and desire to come closer to Allah and do more positive things.”

If she wears a head scarf, her faith, ritual and ethical observance, and peace of mind will increase. This approach is supported by studies undertaken in the field of social and behavioral psychology. It’s been shown that standing or sitting in an open-bodied “power pose” increases testosterone and reduces cortisol, just as forcing a smile increases serotonin. That’s all well and good, and I’ve certainly got nothing against hijab. As we should all be aware by now, hijab has multivalent meanings for Muslim women that do not typically accord with non-Muslim assumptions of its oppressiveness. So hijab is not the point here. My point is that the use of repetitive behaviors and rituals, which are capable of transforming a person’s the inner life, may also act as methods of social control that may not result in the desired peace of mind.

Continue reading “Muslim Ritual Prayer, Social Submission, and Embodied Dissonance by Laury Silvers”

I came to live in India after having already lived in other parts of Asia. Naively, I anticipated that the best of my Asian living experiences would be manifest in India and this centered on a dynamic encounter with diverse religious communities. I have thus been disappointed that the ideals of diversity have given way to exceptionalism and exclusivity.

For example, members of one religion are not encouraged to or interested in visiting the sacred spaces of other religions. In fact, in most cases, they are prohibited. To be sensitive to these constraints I do not visit any sacred place, no matter how much I have wanted, unless I am given permission as a Muslim. (Coincidentally, I am also prohibited as a woman from entering some of the sacred Muslim spaces!)

As a (retired) professor of religious studies I would like to think I can be a respectful observer. Nevertheless, I have little ability to internalize the notion of taboo. That is, I cannot understand that any space constructed by human beings would be deﬁled by the entry of another human being. My history of social and political advocacy against all forms of oppression just cannot ﬁnd a space to accept this notion that one person is irredeemably taboo. Continue reading “When Some People Say “Religion” They Mean “My” Religion by amina wadud”