Mapping Women, Making Politics: Feminist Perspectives on by Lynn Staeheli, Eleonore Kofman, Linda Peake

By Lynn Staeheli, Eleonore Kofman, Linda Peake

Mapping ladies, Making Politics demonstrates the a number of ways that gender impacts political strategies and the politics of house. The publication starts by means of addressing feminism's theoretical and conceptual demanding situations to standard political geography and than applies those views to a number of settings and themes together with nationalism, migration, improvement, diplomacy, elections, social routine, governance and the surroundings within the international North and South.

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The period of mut’a can be as long or short as the partners wish. 3 The popularization of mut’a among Asian Ithnasheri men in Dar-es-Salaam occurred as part of the religious revival and growing identification with Shi’ite Iran in the 1980s. Religious publications and preachers from overseas stressed its relevance to modern Shi’ite societies “as an Islamic substitute for the ‘decadent’ western style of ‘free’ [heterosexual] relations” (Haeri 1989, 8). 4 Many Ithnasheri women were enraged by the frequency of such unions and the prominence that mut’a acquired as a topic of discussion in religious gatherings.

The Policing and Crossing of Gendered Communal Frontiers [Asians] accept it when men have affairs. But they think that . . [for women] sex is just a duty to procreate. . A lot of Asian men here have . . a “respectable” wife who is Asian—the visible wife. And then there is always an invisible [African] wife. . The Asian wife is not supposed to satisfy you in bed, so you go for the African woman. It is a myth here that they are all very good in bed. (Interview, Farida Jaffer, an Ithnasheri journalist, 26 January 1993) The heteronormative gendered boundaries of Asian communities in Tanzania constitute an all-too-familiar racialized double standard.

No, thank you. I already have a position in my society. (Interview, 31 July 1993) Mapping Feminisms and Difference • 43 Farida Jaffer, a divorced feminist journalist who distanced herself from the Ithnasheri community, also opposed mut’a. She saw mut’a as prostitution legitimated by religion and observed that all the religious scholars who promoted mut’a were men who had reinterpreted religion to serve their own interests (interview, 26 January 1993). Similarly, Nargis argued that Shia leaders could choose which hadiths they wanted to promote: “Why have they picked up a hadith like this one?

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