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View all search resultsFeminism and the critical reading of ‘hijra’
However, the construction of hijra mostly engages with the narratives of Islamic brotherhood.
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s a phenomenon of contemporary urban Muslim societies, the concept of hijra (migration) has left some questions. One of these is the feminist question regarding the common sense of hijra, including the imagination of Islamic brotherhood.
Although the recent concept of hijra is considered an alternative for those who need the more “fun” lifestyle that is considered to be un-Islamic, it, in fact, brings another category of being religious, pious or pure. Furthermore, hijra is becoming an emerging culture that is constantly reconstructed by the urban middle-class society or (young) celebrities in particular.
On the other hand, not all women find it easy to interpret the meaning of hijra beyond the existing definition, although the dominant discourse is conflicting with their lived experiences. This situation will create a dilemma for women: the alternative reading will be considered disobedience resulting in hardship, while following the common truth means being willing to be disconnected from reality.
Hijra is closely related to the spirit of ethical puritanism. Accordingly, it appears as a response to urban life which is full of immorality and worldly temptations. Hence, for those who embark on hijra, getting closer to God and religion is the best way to seek the glory of life.
At first glance, the concept of hijra is gender-neutral. However, the construction of hijra mostly engages with the narratives of Islamic brotherhood. In Arabic, the term is ukhuwah Islamiyah, but in English, it becomes the Islamic brotherhood. Lexically, the term “brotherhood” contains the biased meaning, in the sense that fellow Muslims are only men.
Moreover, the Islamic brotherhood agenda includes the political struggle, seizing influence, domination and power which are masculine. Thus, it is not surprising that the strengthening of Islamism has an impact on calls for the establishment of an Islamic political order and strengthens the idea of umma, or a single Muslim community (Hasan, 2009).
Even in Arabic terms, if ukhuwah develops in three concepts, namely fellow Muslims, fellow citizens and fellow humans, it still provokes further questions about who the citizens and humans are. Especially for humanity as an elementary matter, it often finds gender neglect and bias.
