You spend time on Twitter? I confess that I’ve had an account for years but only started using it heavily in the past few months (@el_donaldo if you like). Didn’t really get it at first. Now I’m fascinated.
This blew up as a trend yesterday: #SolidarityIsForWhiteWomen. I’m not entirely clear what started it – apparently something to do with Hugo Schwyzer, a porn and gender studies professor who has written for Jezebel and other popular outfits that I’ve never heard of. (And I read Jezebel.) Some sort of public confession and meltdown, a history of dismissal of feminists from non-European backgrounds, and maybe some more stuff I’m missing, but whatever sent the tag out there tapped into something pretty massive. There is apparently a great deal of resentment among many people working on women’s issues about a bias within feminist discourse to see white, Eurocentric, bourgeois women’s issues as definitive for the movement, and furthermore a bias toward working with those issues as if they were exclusively gender issues divorced from any context of race, class, history, and geopolitics. Watching the hashtag grow was very exciting and illuminating.
This article from Al Jazeera English describes the groundswell of protest and some of its content pretty well. What I was struck with, and this ties into a lot of my previous posts about Islam and the West, was that a critique of a feminism that imagines itself to be above or beyond issues of race and ethnicity is also a critique of a specifically Western secularism. I don’t think that the hashtag covers feminist voices that are explicitly anti-secular, though it is entirely possible that those voices are out there; I do think that the blowback against an ideologically deracinated feminism is also a critique against a secularism that does not recognize its own religious stakes.
One of the repeated objections revealed by the hashtag is anger generated by the opposition of Western feminists to the headscarf. That headscarf, or hijab, or whichever manifestation we’re discussing, is seen by many in the West as oppressive, and many women in countries where female modesty is strictly enforced also agree, and yet many feminists from Islamic cultures view these obligations much more complexly. I don’t think the objection from Muslim feminists to be anti-secular, though, whatever it may be, as the headscarf also has its secular competent as I discussed in the last post: modesty may obscure, but it also permits. The problem I believe is that a Euro-centric feminism looks at the headscarf and sees misplaced and oppressive religiosity where religion and secularity are actually both present and deeply entwined. And that perspective also views itself as fully appropriately secular, not recognizing that it is as well deeply entwined with assumptions about the appropriateness of religious practice and the public sphere.
Anyway, last post on secularism for a while, as I’m back to writing about nature and writing about writing about nature.