Moreover, it is important to analyse the cause of this disjuncture in order to consider its effects. Abu-Lughod is very clear that identifying these hypocrisies is not an attempt to exonerate the perpetrators of violence and marginalisation.
Follow her on Twitter NaazRashid. The style of the book is accessible and largely free of academic jargon, making it suitable for a wide readership; Abu-Lughod declares she wants her audience to comprise those she perceives as having little understanding of women from the Middle East but who nonetheless hold strong views on them.
Equally, she highlights how in the West such discourses are unashamedly linked to xenophobic immigration policies. Muslim women need to be rescued. Whilst this book will therefore clearly resonate with those interested in understanding the nuances of the Arab Spring, her overall analytical approach can easily be applied to any discussion about Muslim women and culture anywhere in the world.
She shows, for example, how debates on the veil and discussions of honour crimes are deployed as 21st century political projects. This book represents a necessary if uncomfortable intervention for those who may uncritically engage in the diverse range of clarion calls to save Muslim women.
Read more reviews by Naaz. As with other postcolonial feminists such as Mohanty and Narayan her approach represents a useful analytical tool to explore contemporary controversies about the experiences of Muslim and other Other women in all their complexity.
She is currently working on a book: For example, in debates about Afghanistan, there is an overemphasis on cultural practices and little discussion about the effects of the injustices of war and militarization. Abu-Lughod recognises the constant apologism involved in taking the stand she does and is adamant that drawing attention to inconsistencies in which campaigns involving Muslim women are supported and which not, is not to support that oppression.
Do Muslim Women Need Saving? Her research interests lie in the field of race, gender and religion and she has a background in policy.As a result, Abu-Lughod aims to deconstruct popular characterisations of Muslim women through a process of ‘writing against culture’, by which she endeavours to bring forces and influences other than culture to the fore.
As Abu-Lughod writes, “gendered orientalism has taken on a new life and new forms in our feminist twenty first century” (p.
), and this book catalogues an extensive range of informative. Abu-Lughod, Lila - writing against ultimedescente.com - Download as PDF File .pdf), Text File .txt) or read online.
My second book, Writing Women’s Worlds, framed as a feminist ethnography, used individual stories to make a larger argument about “writing against culture” (writing against typifications of social structure and cultural form by attending to internal argument, individual lives, and complex social dynamics) as a means of intervening in vexed discourses about a maligned region as well as challenging transnational.
43 Writing Against Culture Lila Abu-Lughod Writing Culture (Clifford and Marcus ), the collection that marked a major new form of critique of cultural anthropology's premises, more or less. 43 Writing Against Culture. following Abu Lughod, who famously argued for anthropologists to 'write against culture' (Abu-Lughod ), International Marketing Review,Article.
Anthropology after culture: an Abu-Lughod’s “Writing Against Culture” review Lila Abu-Lughod is an American anthropologist. She currently is a professor of Anthropology, Women‟s and Gender Studies at Columbia University in New York.5/5(1).Download