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By Minoo Moallem

Minoo Moallem demanding situations the mainstream stereotypical illustration of Islam and Muslims as backward, fanatical, and premodern by means of displaying how Islamic nationalism and fundamentalism are by-products of modernity. Writing with a deep own and scholarly main issue for fresh Iranian historical past, Moallem refers back to the gendered notions of brother and sister as keys to realizing the discovery of the Islamic ummat as a latest fraternal group. utilizing magazines, novels, and flicks, she deals a feminist transnational research of up to date Iranian tradition that questions dominant binaries of contemporary and conventional, West and East, secular and spiritual, and civilized and barbaric. among Warrior Brother and Veiled Sister responds to a couple of very important questions raised in reference to Sep 11. the writer considers how veiling intersects with different identification markers in countryside construction and smooth formations of gendered citizenship. She indicates how Islamic nationalism and fundamentalism are fed by way of a hybrid mixture of pictures and myths of either pre-Islamic and Islamic Iran, in addition to globally circulated patriarchal ideologies.

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Extra resources for Between Warrior Brother and Veiled Sister: Islamic Fundamentalism and the Politics of Patriarchy in Iran

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26 The dichotomous notions of “civilized” and “barbaric” are essential in the historical construction of colonialist racism, and in the production and reproduction of both Eurocentrism and masculinist citizenship in the context of colonial modernity and postcolonial nationalisms. By not engaging with colonial modernity, Middle Eastern and Iranian feminist studies have in fact supported the very modernist structures that contribute to the othering of non-Western women. While some recent postcolonial feminist scholarship elaborates on the “woman question” by locating it in the context of modernity and colonialism in the Middle East, there is still no discussion of the speciWcity of modernity—the distinctive ways modernity was imagined, materialized, and experienced—in Middle Eastern societies.

In this context, I argue that in order to understand Islamic nationalism and fundamentalism, one must examine various forms of governmentality and citizenship as typical of modern nation-state formations and postmodern circuits of goods, technologies, and ideas. The theoretical contributions of transnational cultural studies are useful in delineating how modern Islamic forms of governmentality incorporate information technologies, consumer culture, and transnational media in both national and diasporic spaces.

At the same time however, hegemonic notions of masculinity and femininity have deWned the creation of a normative Persian culture for both civilized and barbaric conceptions of the culture. Balibar describes the function of difference in colonialism in the following terms: We must, however, observe that the exteriority of the “native” population in colonization, or rather the representation of that state as racial exteriority, though it recuperates and assimilates into its discourse very old images of “difference,” is by no means a given state of affairs.

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