MARC Record from marc_claremont_school_theology

LEADER: 07440cam a2201441 a 4500
001 ocn670481392
003 OCoLC
005 20200617075632.5
008 101119s2011 ctu b 001 0 eng
010 $a 2010049535
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035 $a(OCoLC)670481392$z(OCoLC)717833922$z(OCoLC)781790278
037 $bYale Univ Pr, C/O Triliteral Llc 100 Maple Ridge Dr, Cumberland, RI, USA, 02864-1769, (401)6584226$nSAN 631-8126
043 $aaw-----$an-us---
050 00 $aBP190.5.H44$bA46 2011
060 4 $a297.576 A286q
072 7 $as1th$2rero
082 00 $a297.5/76$222
049 $aMAIN
100 1 $aAhmed, Leila.
245 12 $aA quiet revolution :$bthe veil's resurgence, from the Middle East to America /$cLeila Ahmed.
260 $aNew Haven :$bYale University Press,$c©2011.
300 $aviii, 352 pages ;$c25 cm
336 $atext$btxt$2rdacontent
337 $aunmediated$bn$2rdamedia
338 $avolume$bnc$2rdacarrier
504 $aIncludes bibliographical references (pages 307-338) and index.
505 0 $aThe islamic resurgence and the veil: from emergence to migration. Unveiling -- The veil's vanishing past -- The 1970s: seeds of the resurgence -- The new veil: converging influences -- The 1980s: exploring women's motivations -- Islamist connections -- Migrations -- The 1990s: a changing climate in America -- After 9/11: new pathways in America. Prologue -- Backlash: the veil, the burkah, and the clamor of war -- Isna and the women of isna -- American Muslim women's activism in the twenty-first century.
520 $aIn Cairo in the 1940s, Leila Ahmed was raised by a generation of women who never dressed in the veils and headscarves their mothers and grandmothers had worn. To them, these coverings seemed irrelevant to both modern life and Islamic piety. Today, however, the majority of Muslim women throughout the Islamic world again wear the veil. Why, Ahmed asks, did this change take root so swiftly, and what does this shift mean for women, Islam, and the West? When she began her study, Ahmed assumed that the veil's return indicated a backward step for Muslim women worldwide. However, the stories of British colonial officials, young Muslim feminists, Arab nationalists, pious Islamic daughters, American Muslim immigrants, violent jihadists, and peaceful Islamic activists, confounded her expectations. Ahmed observed that Islamism, with its commitments to activism in the service of the poor and in pursuit of social justice, is the strain of Islam most easily and naturally merging with western democracies' own tradition of activism in the cause of justice and social change. It is often Islamists, even more than secular Muslims, who are at the forefront of such contemporary activist struggles as civil rights and women's rights. Ahmed's surprising conclusions represent a near reversal of her thinking on this topic. This story of the veil's resurgence, from Egypt through Saudi Arabia and into the West, suggests a dramatically new portrait of contemporary Islam.
590 $bArchive
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856 41 $uhttps://shibboleth2sp.gar.semcs.net/Shibboleth.sso/Login?entityID=https://passport01.leeds.ac.uk/idp/shibboleth&target=https://shibboleth2sp.gar.semcs.net/shib?dest=http%253A%252F%252Fwww.vlebooks.com%252FSHIBBOLETH%253Fdest%253Dhttp%25253A%25252F%25252Fwww.vlebooks.com%25252Fvleweb%25252Fproduct%25252Fopenreader%25253Fid%25253DLeedsUni%252526isbn%25253D9780300175059$zView this book online, via VLeBooks, both on- and off-campus
856 42 $3Contributor biographical information$uhttp://catdir.loc.gov/catdir/enhancements/fy1112/2010049535-b.html
856 42 $3Publisher description$uhttp://catdir.loc.gov/catdir/enhancements/fy1112/2010049535-d.html
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