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<\/a>Dr. Lihi Ben Shitrit (photo \u201cWe need to shift our inquiry from why, to <\/span>how<\/span><\/i>, do women support socially-conservative agendas,\u201d Shitrit said; some attendees nodded in approval, others looked inquisitive. Women in these movements are often framed as victims, unwillingly subservient to a structure they would oppose, if given the freedom. Shitrit picked apart the problematic nature of this Western Feminist conception throughout her lecture.<\/span><\/p>\n Shitrit began by challenging the Western scholastic failure to analyze the role of women in these movements as actors, rather than subjects. While there are women who hold roles in social and political representation, the roles of many women are sequestered to the private sphere. To regard the private sphere as separate from society is a failure of Western scholarship; in reality, it is a critical facet of social structure and function in much of the Middle East.<\/span><\/p>\n Shitrit presented on three forms of women\u2019s activism: complementarian, public protest, and formal representation. Complementarian activism is rarely considered activism at all. <\/span>Motherhood, homemaking, modest dress and behavior, and working to spread religiosity amongst other women are considered complementarian action: \u201cfeminine\u201d activity which takes place in mainly \u201csegmented\u201d spheres. Shitrit affirms that complementarian activism is no less valuable or powerful because it appears to comply with a patriarchal structure. These women navigate the structure they exist within to inspire social change. <\/span><\/p>\n Shitrit’s book Righteous Within complementarian action, women have access to other women: they are able to provide education and religious training for children, develop networks of trust and support, and participate in women\u2019s organizations. Each of these efforts is underpinned with the intention of reforming society. Bedouin women have gained authority through religious-political activism. These movements have helped prevent early marriages and other traditions Bedouin women deemed oppressive by arguing that the origins of these practices are in Bedouin culture, <\/span>not<\/span><\/i> Islam. In the West Bank, settlements are made into communities by the women who reside there. Without women and the work they contribute, says Shitrit, these settlements would simply be military outposts.<\/span><\/p>\n Shitrit\u2019s presentation shifted the audience to see women\u2019s activism from a new lens, one that is not obstructed or warped by a Westernized interpretation of gender progression. It is too easy to dismiss the work of women in the private sphere, because a common conception of activism is revolution, protest, and blatant action. Shitrit has shown us that the more subliminal work of women on the religious right is no less valuable or powerful.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Dr. Lihi Ben Shitrit, Assistant Professor of International Affairs at the University of Georgia, presented a chapter summary and lecture drawn from her 2015 book \u201cRighteous Transgressions: Women\u2019s Activism on the Israeli and Palestinian Religious Right.\u201d Dr. Shitrit travelled throughout … Continue reading
courtesy of Univ. of Georgia<\/em>)<\/p><\/div>\n
Transgressions<\/em> (photo courtesy
of Princeton University Press<\/em>)<\/p><\/div>\n