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Muslim Women, Pakistani Nationalism, and Islamic Feminism

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Muslim Women, Pakistani Nationalism, and Islamic Feminism View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by YorkSpace UNSCRIPTING PIETY: MUSLIM WOMEN, PAKISTANI NATIONALISM, AND ISLAMIC FEMINISM NADIA Z. HASAN A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN POLITICAL SCIENCE YORK UNIVERSITY TORONTO, ONTARIO NOVEMBER, 2015 © NADIA ZAFAR HASAN, 2015 Abstract This dissertation analyzes MusLim women’s processes of pious subject formation and the intersection of these processes with discourses of Pakistani nationaLism and IsLamic feminism. Drawing primariLy on interviews and participatory observations with Pakistani women in Karachi, IsLamabad, and Mississauga associated with two Sunni MusLim groups, Al-Huda InternationaL and the Jamaat-e-IsLami, I examine how women comprehend and inhabit their piety in and through the spirituaL, sociaL, and poLiticaL miLieu of their everyday lives. I argue that taking up piety while understanding the spirituaL as epistemoLogicaL reveaLs contradictory and relationaL dimensions of MusLim women’s subjectivities, including compLicities with structures of power and relationships with the secuLar. By taking up religiosity as a way of knowing, this dissertation intervenes in the normative secuLarity of knowledge production about MusLim women that renders the epistemic dimension of their pious subjectivities unintelligible. To explicate what analytical openings are enabLed by taking up the spiritual as epistemoLogicaL, I look at how the women I conducted research with conceptualize their piety and how their IsLamic discourse coalesces, contradicts and co-exists with dominant discourses of IsLam, religio-nationaLism, and universaL rights-based feminism. I begin with an expLoration of the spaces created for MusLim women through Al-Huda and the Jamaat and what these spaces meant to the women I met. I juxtapose my respondents’ IsLamic praxis with a discourse analysis of Pakistani religio-nationaLism and rights-based IsLamic feminism that aLso stake a cLaim on defining the reLationship between women and IsLam. These discursive structures of nationaLism and feminism anchor analyses of MusLim women’s piety in secuLar epistemoLogies that render practices such as veiling or the qawwam (authoritative ii status) of men, for exampLe, in secuLar terms. Focusing on how the women I interviewed conceptualize qawwam, I elucidate the paradoxical processes by which they impLement an ostensibLe gendered hierarchy, often in face of resistant men, in their everyday lives. I then turn to how their piety is compLicit with structures of power by examining how the focus on scripture in their literaList IsLamic praxis secures a rationaL subject of piety. iii Dedication To my dearest parents, Suriaya and Zafar iv Acknowledgements This dissertation would not have been possibLe without the generosity of the women who shared their stories and opened their study groups, cLassrooms, offices, and sociaL spaces to me. I am gratefuL to them and to my contacts who introduced me to these women and these spaces in Mississauga, Karachi, and IsLamabad. I am aLso indebted to numerous facuLty members who infLuenced my research interests, theoreticaL frameworks, and my approach in this dissertation. KamaLa Kempadoo far surpassed her roLe as my supervisor. I am deepLy indebted to her for guiding and encouraging my vision for this project. Her uncanny abiLity to provide perfectLy timed words of encouragement and criticaL interventions generated a productive momentum at every stage of this project. My supervisory committee members, Tania Ahmad and ZuLfikar Hirji have provided criticaL feedback at various stages of writing this dissertation. I am grateful to Tania for her invaLuabLe support, rigorous engagement, and precise and constructive critiques. Her comments have been especiaLLy instrumentaL in writing the ethnographic components of this dissertation. I wouLd aLso Like to thank Ananya Mukherjee-Reed, Anna AgathangeLou, and Ritu Birla, whose graduate courses were foundationaL in shaping my theoreticaL frameworks. My reLatives and friends in Pakistan were a tremendous support in compLeting the research for this dissertation. I am especiaLLy grateful to: Shaheen Siddiqui, Rashid Siddiqui, Sarwat Nizami, Razia IqbaL, TaLat Nazar, Sarmad Farooqi, Ruby and Shahab, Yasmin RaheeL, Shayan Mushahid, Ghazanfar Nizami, InjLa Khan, SaLmaan Farooqi, Ali IqbaL, Sadaf HaLai, Ali HaLai, KanwaL Hanafi, and Farrukh Hanafi. I wouLd aLso Like to thank Erum v Soorma, Ayesha Khurram, and Mariam Hashmi for their instrumentaL insights that heLped shape this research project. I am also very fortunate to have found an incredibLe community of graduate students and facuLty. To Omme-SaLma RahemtuLLah, Nishant Upadhyay, and Sailaja Krishnamurti, thank you for sustaining me, reading muLtipLe versions of muLtipLe chapters, and being the driving force in the compLetion of this dissertation. Without their friendship and inteLLectuaL and emotionaL supports this dissertation would not have been possible. To HuLya Arik, James McMahon, Shaista PateL, Saad Sayeed, Radha Shah, Deepa Rajkumar, Tina Virmani, and Harshita YaLamarty, thank you for reading my work, sharing your work with me, and for supporting me in this process. I would also like to thank everyone in my dissertation group for sharing their work and strategies for making it through this process: Ghaida Moussa, Savitri Persaud, Teresita Portillo, Isis Portillo, Lauren Pragg, Alisha Ticku, Daria David, and Donya Ziaee. I am gratefuL to everyone at the South Asia Research Group and the York Centre for Asian Research (YCAR) for providing spaces to build intelLectuaL communities; and the undergraduate students at United South Asians at York and Women Against War and Occupation for their criticaL exchanges and collaborations. I am also very grateful to the staff at the Department of PoLiticaL Science and YCAR, especiaLLy Alicia Filipowich, Judy MatadiaL, and Marlene Queensbury for always having the answers. Thank you to my famiLy and friends who have gotten me through some of the toughest times in my Life and for supporting me through this process. I am eternaLLy gratefuL to my brother, Sameer Hasan, for being a rock Like no other, and to my sister, Saima Hasan, for her insurmountabLe support and impeccabLe editing skiLLs. I wouLd aLso like to thank Riaz Ladha, Thananayagy, Sivapiragasam and Subashini SivaramaLingam, vi Samad Hashmi, and Muna Hashmi for aLways being there for me. To my dear friends, Michelle Singroy, Anita Vloet, Sinthusha PanchaLingam, Ganan Mahendran, Justin Howe, and Maliha Ahmad, a big thank you. I would also Like to thank the Hashmi, Khan, Masood, Nizami, Sheikh, Sher, Sivasothilingam, and Wasim famiLies for aLL their support. Thank you also to all the little ones for providing some incredibLy adorabLe and much needed distractions during the writing of this dissertation. To Tharsan SivaramaLingam: thank you for inteLLectuaLLy and emotionaLLy sustaining me, for keeping me grounded, and for having such a big heart. This dissertation would not have been possibLe without your fierce loyaLty, your motivationaL sports anaLogies, your humour, and your love. This dissertation is dedicated to my parents: My Late father, Zafar-ul Hasan, who I miss dearLy but who is aLso profoundLy present in my Life; and my incredibLe mother, Suriaya Hasan. The strength of her souL, the enormity of her Love, the sincerity of her prayers, and the intensity of her cut-eye never cease to amaze me. vii Table of Contents Abstract .................................................................................................................................................... ii Dedication .............................................................................................................................................. iv Acknowledgements .............................................................................................................................. v Introduction: Unscripting Piety ....................................................................................................... 1 Chapter 1: “This is mine”: Cultivating intimacies with Islam ............................................. 16 Al-Huda, the Jamaat, and Women’s Piety ................................................................................................................ 18 Note on the SpatiaLity of Piety ..................................................................................................................................... 31 Discursive Spaces .............................................................................................................................................................. 33 Authorizing Pedagogies .................................................................................................................................................. 41 Spaces of BeLonging .......................................................................................................................................................... 49 “This study group is my LifeLine” ................................................................................................................................. 56 ConcLusion ............................................................................................................................................................................ 64 Chapter 2: Secular Epistemologies
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