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“You Don't Need a Fatwa”: Muslim Feminist Blogging As Religious

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“You Don't Need a Fatwa”: Muslim Feminist Blogging As Religious “You Don’t Need a Fatwa”: Muslim Feminist Blogging as Religious Interpretation Krista Melanie Riley A Thesis in the Department of Communication Studies Presented in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy (Communication Studies) at Concordia University Montreal, Quebec, Canada July 2016 © Krista Melanie Riley, 2016 CONCORDIA UNIVERSITY SCHOOL OF GRADUATE STUDIES This is to certify that the thesis prepared By: Krista Melanie Riley Entitled: “You Don’t Need a Fatwa”: Muslim Feminist Blogging as Religious Interpretation and submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Communication Studies) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final examining committee: ________________________________________ Chair Dr. B. Gabrial ________________________________________ External Examiner Dr. J. Hammer ________________________________________ External to Program Dr. G. Mahrouse ________________________________________ Examiner Dr. M. Kin Gagnon ________________________________________ Examiner Dr. Y. Jiwani ________________________________________ Thesis Supervisor Dr. J. Stolow Approved by ________________________________________ Dr. Y Jiwani, Graduate Program Director September 9, 2016 _______________________________ Dr. A. Roy, Dean Faculty of Arts and Science ABSTRACT “You Don’t Need a Fatwa”: Muslim Feminist Blogging as Religious Interpretation Krista Melanie Riley, Ph.D. Concordia University, 2016 Through an examination of four prominent blogs written by self-identified Muslim feminists in North America, this dissertation looks at blogging as it relates to Islam, gender, sexuality, religious interpretations, community, and the public sphere. I begin by locating blogging in relation to literature on the public sphere, counterpublics, and alternative media, looking at issues including the divisions between public and private, questions of self-disclosure and anonymity, and the different shapes that audiences and communities may take in response to a blog. Using Sa’diyya Shaikh’s (2007) notion of “tafsir through praxis” – a lens through which she considers Muslim women’s lived experiences as sources of religious interpretation – I propose the concept of “tafsir through blogging.” I argue that blogging shapes the development of religious interpretation online in a number of ways as it weaves together personal narratives, textual interpretations, short episodic posts, audiovisual elements, and public discussions with an audience of readers. The investigation of this practice through a focus on the topics of menstruation, queer issues, and gendered prayer spaces offers insights into how the bloggers’ writing practices challenge dominant discourses about women’s bodies, construct online interpretive communities, and provide new perspectives on Muslim feminist work. My examination of the bloggers’ discussion of menstruation looks at how the writers challenge expectations that menstruation should be kept private and conceptions of menstruating bodies as contaminated. Next, I look at how the bloggers use their writing to point to the iii limitations of dominant Muslim discourses on queer sexualities and relationships. Through an examination of blog posts and comments related to women’s prayer spaces in mosques, I consider the collective, public, and counterpublic dimensions of tafsir through blogging. The dissertation concludes by considering what the format of blogging means for questions of authority and legitimacy among Muslim feminists, suggesting that for these women writers whose ideas and online writing styles may be seen as far outside of the religious mainstream, blogging provides them an alternate avenue for establishing legitimacy as participants in public conversations about gender and Islam. iv Acknowledgements This dissertation would have looked very different were it not for the four women whose blogs are featured within it. I am indebted to Kirstin Dane, Shehnaz Haqqani, Ify Okoye, and Nahida Nisa for the thoughts and reflections they have shared online, and for their generous participation with interviews and follow-up conversations. I am deeply grateful to my supervisor, Dr. Jeremy Stolow, for his careful attention to the project, his insightful comments and suggestions, and his kind support throughout the writing process. I am grateful also for the thoughtful edits of Dr. Yasmin Jiwani, who played a major role in encouraging me to undertake this project from the beginning. Dr. Monika Kin Gagnon was also a supportive voice during the very early stages of this project, and I am thankful to her and to Dr. Gada Mahrouse for being part of my committee. Along with her brilliant and relevant published work, Dr. Juliane Hammer has long stood out as someone who goes out of her way to support junior scholars, and I am honoured to have her as my external examiner. I am grateful also to so many others at Concordia who have taught me and supported me throughout my time as a doctoral student, including Dr. Kim Sawchuk, Dr. Krista Geneviève Lynes, and fellow students such as Kenza Oumlil, Mariam Esseghaier and many others. Nermeen Mouftah, provided much-needed motivation, encouragement, and company during our morning online writing sessions, without which this dissertation might never have been finished. Farah Kashem has been a constant source of friendship and support through the process of writing this dissertation, and her insightful reflections on Islam, gender, and tradition have contributed significantly to the ideas within it. Sajida Jalalzai’s intelligent critiques have also enriched this work, as has her caring and compassionate presence during visits across the border when I needed to get away. Kristi Kouchakji read through the entire dissertation and helped tone down my “impressively” long sentences; I am so lucky to have had her wonderful support and presence in my life during the final stretch of the project. My impetus to conduct this project comes in part from my own involvement with Muslimah Media Watch, a website and community to which I am so proud to belong. I am grateful to all of the MMW writers for inspiring me in this research. Particular thanks go to Tasnim Qutait, not only for stepping in as editor when I needed time away but also for her care and friendship during that time. Eren Cervantes-Altamirano and Shireen Ahmed also offered support and reassurance in so many ways. v I have been inspired while writing this dissertation by the work of local Muslim feminist activists. The Montreal Unity Mosque has been a particularly nourishing spiritual community, and I am especially grateful to my fellow co-founders Bariza Umar and Farah Kashem. I have learned so much from the dedicated and principled feminist engagement of Délice Mugabo, Leila Bdeir, Sarah Malik, and Leïla Benhadjoudja, among others. The Collective des féministes musulmanes du Québec provided an important base of solidarity and activism during a particularly difficult time to be a Muslim woman. A number of people who may not have contributed directly to this dissertation but nonetheless deserve credit for helping hold me together during what was often a difficult process. My ongoing exchanges with Shazia Peer continue to remind me of hidden gifts, connections, and possibilities. Monique Woolnough unexpectedly reappeared in my life exactly when I needed her, and held me from afar as we talked about healing and resilience. Although my days as her Arabic student are long past, Seemi Ghazi continues to teach me about love and faith. Friends from jazz classes at Cadance and tap classes at Klaxson – especially my fellow claquetteers, Rachel Santos and Nadine Benny – kept me moving and giggling when I was otherwise feeling isolated. Daïna Michaud of Cirquantique and other friends at aerial silks classes taught me to climb and helped me find strength and bravery. My parents, Barb and Brian Riley, have given me love and support in more ways than I could ever count or thank them for. There are so many people who contributed to this research in large and small ways, including those listed here and many I have not named. May the echoes of your insight and generosity continue to find their way back to you. This research was supported by the Social Sciences and Humanities Research Council of Canada. vi Table of Contents List of Figures x Glossary xi Prefatory note xiii Introduction 1 Muslim women in North America 5 Racism and sexism in the lives of Muslim women 8 Muslim activism for gender justice 10 Blogging Muslim feminism 14 wood turtle 16 the fatal feminist 20 Freedom from the Forbidden 25 Ify Okoye 29 Outline of the dissertation 33 Chapter 1: Situating Muslim Feminist Bloggers in the Public Sphere 37 Public sphere and counterpublics 38 Alternative media 40 Alternative media and online activism 44 Defining blogs 48 Blogging demographics 51 Personal blogging 54 Online publics and counterpublics 55 Between private and public 57 Online blogging communities 59 Levels of participation: Audiences, readers, networks, and communities 62 Anonymity and self-disclosure 63 Gender, blogging, and women’s writing practices 67 Religion, media, and the public sphere 70 Muslims online 74 Islamic religious authority online 79 Looking more closely at Muslim blogs 82 Locating this research in relation to other Muslim blogs 84 Some observations upon analysing the four blogs 92 Chapter 2: Tafsir through
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