Donne,  siasa ... ovvero la politica

Dalle Donne di Piazza Tahrir a Amina Wadud, volto afroamericano del femminismo islamico

Le notizie egiziane non sono confortanti.
Anzi a leggere questa analisi di Wael Nawar sembra che il Paese sia prossimo al collasso.
Nella conclusione si traccia un panorama allarmante che vi riportiamo.

With the continued disarray of the political scene, Egypt may be approaching a point of “no-return” to becoming a failed state on several dimensions. Lack of political consensus is dragging the economy, preventing a much needed return to normalcy. Tourism is badly hit. Foreign investment, business and consumer confidence are at record lows. The Egyptian pound is losing ground fast and could go to a free fall if a political deal is not reached soon. This will in turn send prices of many basic commodities soaring, which will further increase suffering of many people. What is worse is the general disintegration of law and order. Militias are being formed and smuggling of arms from Libya has provided Jihadist organizations with ample supply of heavy ammunitions. If the political forces do not reach that deal soon, more street fights will erupt and intensify and the country will descend into chaos at which point the army, supported by local and international demands for intervention, will almost certainly seize power to prevent further disintegration of the state.

A preoccupare, è anche il ritorno alla violenza femminile. Il 25 gennaio almeno 26 donne sono state violentate,anche con oggetti appuntiti, nel dintorno di piazza Tahrir. Raccogliendo varie testimonianze … capiamo che il punto più pericolo è quello tra Mohammed Mahmoud e la piazza, all’altezza del fast food Hardess. Cogliamo quindi l’occasione per dedicare il post di oggi a una donna, non egiziana, ma ugualmente pilastro portante del femminismo islamico.

Ancor prima della nostra intervista, ResetDoc ne tracciava il profilo.

Da anni Amina Wadud è in prima linea nella lotta per i diritti delle donne musulmane; non a caso ha dedicato gran parte dei suoi studi a una rilettura del Corano in chiave femminista. Proprio per queste ragioni, Wadud viene considerata oggi una pietra angolare nel movimento delle teologhe femministe musulmane.

Il Corano e la donna, pubblicato in Indonesia nel 1992 e poi dalla Oxford University Press nel 1999 con il titolo Qur’an and Women. Rereading the Sacred Texts from a Women’s perspective, è il primo libro di Wadud e affronta la questione di una riforma dell’Islam «dall’interno», dal punto di vista femminile. L’islamologa, figlia di un prete metodista afroamericano, si è convertita all’Islam negli Usa, dove insegna e vive attualmente. Il suo grande coraggio si riconosce non solo dal libro, in cui dichiara guerra a fondamentalisti, ma anche da un atto molto provocatorio: l’autrice è stata la prima donna imam a guidare i fedeli in preghiera a New York nel 2004, sotto le minacce e le proteste di indignazione dei tradizionalisti.

Noi l’abbiamo incontrata a Londra, durante un congresso sulla leadership femminile nel cristianesimo e nell’Islam.
L’intervista in inglese pubblicata ora da ResetDoc traccia il suo profilo di Afroamericana convertita all’Islam e dedita alla lotta di genere. Ricordo che Amina ha guidato una delle prime preghiere miste..uomini e donne. Un’azione coraggiosa nel contesto.

From a Methodist Afro-American family to your conversion to Islam. How did it happen?

My father was a Methodist minister and he always talked to me about the importance of independent choice. He often stressed the relevance of the relation between religion and justice. He was the one who inspired me to study other religions. I became a Muslim in 1972, but before that I was practicing Buddhism. Travelling all over the world, I discover the existence of different faiths and the relations they have. When I started reading about Islam, I felt that this religion has an important sense and relation with the universe.

Some might say it must be hard enough to be African-American in U.S. society, why add Islam as an additional oddity or difficulty or burden?

This is just a way to look at it. There is another way. If you take statistics, you find out that Afro-Americans form 44% of Muslims in the US. The majority are converts. Islam appeals to U.S. families, because it calls for a defense of justice. When I was 11-years-old, my father took me to Martin Luther King’s march in Washington. At that time, the idea that religion and justice cannot be divided started to circulate. The relationship between God and justice is more articulated in Islam. This is one of the reasons why Islam had such great appeal to me.

When and why did you decide to lead mixed gender prayers?

In 1994, I was attending a conference in South Africa and I was invited to give a qutba, (the Friday sermon) in Cape Town. Both those who invited me and I knew that this was a landmark event because it could change the idea of Islamic leadership. From that moment, I spent ten years doing research, in order to better understand how women could become prayer leaders. Over the years, I understood the importance of equality in Islam. This is the reason why, in 2005, I accepted the invitation to lead a mixed prayer in the Synod House, New York. I wanted to prove that human beings are on an horizontal line of reciprocity, that means that there is no role that is fixed by gender unless determined by biology. The Quran never says that the imam cannot be a woman and must be a man. Whenever there is a difference in the ijtihad (interpretation) of the Holy Books we have to use our intelligence to understand the real meaning of Islam.

L’intervista integrale la trovate su ResetDoc.

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