Do Muslim Women Need Saving? is an indictment of a mindset that has justified all manner of foreign interference, including military invasion, in the name of rescuing women from Islam. It offers a detailed, moving portrait of the actual experiences of ordinary Muslim women, and of the contingencies with which they live.

First published in 1986, Lila Abu-Lughod’s Veiled Sentiments has become a classic ethnography in the field of anthropology. During the late 1970s and early 1980s, Abu-Lughod lived with a community of Bedouins in the Western Desert of Egypt for nearly two years, studying gender relations, morality, and the oral lyric poetry through which women and young men express personal feelings. The poems are haunting, the evocation of emotional life vivid. But Abu-Lughod’s analysis also reveals how deeply implicated poetry and sentiment are in the play of power and the maintenance of social hierarchy. What begins as a puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the complexity of culture. This thirtieth anniversary edition includes a new afterword that reflects on developments both in anthropology and in the lives of this community of Awlad 'Ali Bedouins, who find themselves increasingly enmeshed in national political and social formations. The afterword ends with a personal meditation on the meaning—for all involved—of the radical experience of anthropological fieldwork and the responsibilities it entails for ethnographers.

For many Westerners, the veil is the ultimate sign of women’s oppression. But Elizabeth Bucar’s take on Muslim women’s clothing is a far cry from this attitude. She invites readers to join her in three Muslim-majority nations as she surveys pious fashion from head to toe and shows how Muslim women approach the question “What to wear?” with style.

Muslims have been major targets of hate crimes and discrimination in the US since 9/11. Anti-Muslim resentment increased again after Donald Trump won the U.S. presidency and revitalized far-right politics. In this hostile environment, why do many young Muslim women choose to wear a headscarf and publicly display their Islamic identity? This book unravels this puzzle by drawing on sociological insights and three years of ethnographic study with Muslim adolescents in New York during the post-9/11 backlash. It finds that young, American-born Muslim women choose to cover their hair and bodies not simply out of spiritual devotion to Islamic fundamentalism, but also, and primarily, to cope with social adversity rooted in sexism, racism, and patriarchy in both their ethnic community and the larger Western society. This book will appeal to scholars, students and other readers interested in the Muslim diaspora, gender, race and ethnicity, youth, immigration, and social movements.

How do people come to think of themselves as part of a nation? Dramas of Nationhood identifies a fantastic cultural form that binds together the Egyptian nation—television serials. These melodramatic programs—like soap operas but more closely tied to political and social issues than their Western counterparts—have been shown on television in Egypt for more than thirty years. In this book, Lila Abu-Lughod examines the shifting politics of these serials and the way their contents both reflect and seek to direct the changing course of Islam, gender relations, and everyday life in this Middle Eastern nation. Representing a decade's worth of research, Dramas of Nationhood makes a case for the importance of studying television to answer larger questions about culture, power, and modern self-fashionings. Abu-Lughod explores the elements of developmentalist ideology and the visions of national progress that once dominated Egyptian television—now experiencing a crisis. She discusses the broadcasts in rich detail, from the generic emotional qualities of TV serials and the depictions of authentic national culture, to the debates inflamed by their deliberate strategies for combating religious extremism.

Khadija was the first believer, to whom the Prophet Muhammad often turned for advice. At a time when strongmen quickly seized power from any female Muslim ruler, Arwa of Yemen reigned alone for five decades. In nineteenth-century Russia, Mukhlisa Bubi championed the rights of women and girls, and became the first Muslim woman judge in modern history. After the Gestapo took down a Resistance network in Paris, British spy Noor Inayat Khan found herself the only undercover radio operator left in that city. In this unique history, Hossein Kamaly celebrates the lives and achievements of twenty-one extraordinary women in the story of Islam, from the formative days of the religion to the present.

In The Fantasy of Feminist History, Joan Wallach Scott argues that feminist perspectives on history are enriched by psychoanalytic concepts, particularly fantasy. Tracing the evolution of her thinking about gender over the course of her career, the pioneering historian explains how her search for ways to more forcefully insist on gender as mutable rather than fixed or stable led her to psychoanalytic theory, which posits sexual difference as an insoluble dilemma. Scott suggests that it is the futile struggle to hold meaning in place that makes gender such an interesting historical object, an object that includes not only regimes of truth about sex and sexuality but also fantasies and transgressions that refuse to be regulated or categorized. Fantasy undermines any notion of psychic immutability or fixed identity, infuses rational motives with desire, and contributes to the actions and events that come to be narrated as history. Questioning the standard parameters of historiography and feminist politics, Scott advocates fantasy as a useful, even necessary, concept for feminist historical analysis.