Feminism vs. Fundamentalisms

Berlín, 09 Sep. (CIMAC).-Religious fundamentalism is on the global agenda perceived now as one major threat to democratic and emancipatory efforts in society all over the world. No wonder that questions about the relation between feminist movement and religious fundamentalisms gathered strong interest during a discussion on Friday morning within the scope of the three-day congress femme globale in Berlin, Germany, organized by Heinrich Boell Foundation. More than 400 participants filled the Audimax of Humboldt University, its main lecture hall facing this political challenge from a feminist perspective. Questions arose like: Should we fight religion itself as the main legitimatory background of traditionalist anti-woman policies? Or might it be better to differ properly between religion and fundamentalism in trying to find a way to incorporate the religious realm of ideas into women’s worldwide battle for emancipation?

Marieluise Beck, a high official of the German federal department of family, seniors, women and youth (Bundesministerium für Familie, Senioren, Frauen und Jugend) warned of easy interpretation of fundamentalisms, like: poverty may be the breading ground of fundamentalism. She pointed out that we know now that islamistic terror recruitment in England for example rather happens at colleges than in very the poor areas of migrant society. Also she asked for careful interpretations of young muslim women in Germany wearing headscarfs for religious reasins. This could either be a sign for a rejection of modern society and its emancipatory efforts, but also part of a newly and proud expression of a different way of lifestyle of second and third generation women in a multicultural society. Instead of thinking in biased terms of religious/fundamentalistic versus emancipatory politics she sought for ways in addressing Muslim communities to walk an extra mile together in seeking and strengthening emancipatory progress in society, leaving behind islamistic interpreations of their holy book, the coran, which don’t want to give up 12^th century concepts of society.

Nigerian activist Joy Ngozi Ezeilo of the Women's Aid collective (WACOL) interprets fundamentalism as an anti-modern movement seeking political and cultural dominance in society by playing the religious card, just to legitimate their political struggle by means of abusing religions and their traditional concepts of explaining human society. This is way feminist movement’s fight in Nigeria is always related with a strong demand of introducing women in public debates trying to be accepted in public spaces.

She laments about the Holy Alliance of christian churches, especially the roman catholic church, and muslim fundamentalisms in denying reproductive rights to women. Their bodys not only an ideological battleground but also a battleground in realistic terms: In Nigeria still exists the longstanding tradition of mutilating women before being married with the purpose of not feeling sexual pleasure when having sexual intercourse.

Another member of the platform nearly had entered a catholic convent as a young woman, due to her catholic education. But, she flinched from doing so and entered the social and political struggles of their time. Today Frances Kissling, from the us-organisation Catholics for a Free Choice is defining herself as feminist but also catholic activist. She recommends a wider view on the relation between religion and fundamentalism. She is stressing that fundamentalisms not only exploit religions as legitimatory basis but that there are as well certain religious narrations which are definitely fundamentalistic and anti-emancipatory. This is why she’s asking for an open debate over fundamentalistic ideas inside religious systems of believe.

She explains the success story of Christian fundamentalism in the US with its strategy of the 1970s and 1980s struggeling for a cultural basis for its ideas on private grounds, always mentioning that the political is evil. Today Christian fundamentalistic churches in the US dominate wide parts of the popular culture. With this strong basis, she says they conquered first the political space and than the government, with it also influencing international politics. In search for a strategic answer she proposes the built up of a feminist cultural basis within society, merging secular and religious feminists and emphasizing questions of body politics as well as spiritual issues.

One answer in avoiding fundamentalism could be the multidimensional picture of religious life in India, claims Madhu Purnima Kishwar. The indian publicist explained that there doesn’t exist the one and only spiritual authority in Hinduism and everyone would be allowed to rewrite sacred texts to make them fit with daily needs and experiences. This daily construction and reconstruction might be a good way of preventing society from believing that there could be a correct or incorrect way of living.