In an age when Western feminism is continuously undergoing redefinition, the struggles of women in Muslim countries are often overlooked. This volume illustrates how women in Islamic societies have become more actively involved not only in learning their rights under the sharia (Islamic law) but in rereading this law to improve their status and gain increased equality and freedom. Surveying Iran, Saudi Arabia, Lebanon, Egypt and Arab societies in general, the essays in feminism and Islam focus on such subjects as crimes of honor and the construction of gender in Arab societies; law and the desire for social control; women ad entrepreneurship; family legislation; and the political strategies of feminists in the Islam world.

In an age when Western feminism is continuously undergoing redifinition, the struggles of women in Muslim countries are often overlooked. This volume illustrates how women in Islamic societies have become more actively involved not only in learning their rights under the sharia (Islamic law) but in rereading this law to improve their status and gain increased equality and freedom. Surveying Iran, Saudi Arabia, Lebanon, Egypt and Arab societies in general, the essays in feminism and Islam focus on such subjects as crimes of honor and the construction of gender in Arab societies; law and the desire for social control; women ad entrepreneurship; family legislation; and the political srategies of feminists inb the Islam world. -------------------------------------------------------------------------------- The first Saudi Arabian woman to ean a docorate from Oxford, Mai Yamani is Research associate at the Center of Ixlamic and Middle Eastern law at the School of oriental and African Studies of the University of London.

Is Saudi Arabia really a homogeneous Wahhabi dominated state? In 1932 the Al Saud family incorporated the kingdom of Hijaz, once the cultural hub of the Arabian world, in to the kingdom of Saudi Arabia. The urban, cosmopolitan Hijazis were absorbed in to a new state whose codes of behavior and rules were determined by the Najdis, an ascetic desert people, from whom the Al Saud family came. But the Saudi rulers failed to fully integrate the Hijaz, which retains a distinctive identity to this day. In "Cradle of Islam", the product of years spent in Mecca, Medina, Jeddah and Taif, Mai Yamani traces the fortunes of the distinctive and resilient culture of the Hijazis, from the golden age of Hashemite Mecca to Saudi domination to its current resurgence. The Hijazis today emphasise their regional heritage in religious ritual, food, dress and language as a response to the 'Najdification' of everyday life. The Hijazi experience shows the vitality of cultural diversity in the face of political repression in the Arab world.

In 1932, the Al Saud family officially incorporated the Kingdom of the Hijaz into the new Kingdom of Saudi Arabia. The Hijazis became a people without a country of their own. Cradle of Islam focuses on contemporary Hijazi life and culture made subservient to the dominant national rules of Saudi Arabia, as dictated by a political and religious elite rooted in the central Najd region of the country. But centralisation was not enough to assimilate or tame Saudi Arabia's distinct regional cultures. The Al Saud family could rule but not fully integrate. This book is an insider's account of the hidden world of the Hijazis including their rituals which have helped to preserve Hijazi identity until now.