...Suad Joseph SUAD JOSEPH GH 79 LEARNING DESIRE Relational Pedagogies and the Desiring Female Subject in Lebanon SUAD JOSEPH GH...

...Nina Abdul Razzak Faculty at Bahrain Teachers’ College were concerned that their students lacked the ability to succeed in educational contexts designed to promote deep, or active, student-centered, learning. Deep learning is an educational approach that involves critical analysis, the linking...

... out, is the generational aspect of her study. The women she studied came of age in 1979, around the time of the revolution, which changed the religious landscape in Iran. Before religion became imposed in public life, these women had spent their childhood learning the classical poetry of Islamic...

... up in parts of the Arab world where poverty and conservative social values made it difficult for many of them to complete even a high-school education. A small proportion never learned to read or write in Arabic, let alone English, so they are illiterate in both. Starting in the 1990s, because...

...Fatma Belkis; İz Öztat Copyright © 2018 by the Association for Middle East Women’s Studies 2018 Do you think a tree knows how many leaves it has? For sure, it has to. —Latife Tekin ( 2013 , 69) Following the Gezi Uprising in 2013, we felt the need to learn from grassroots struggles...

... for Islamic learning, but for helping to sort out what she described as “the topsy-turviness” of life—the uncertainties and difficulties noncitizens experience—in the Gulf. The halaqa Amina organized were attended by a wide variety of foreign resident women from throughout Asia and the Middle East (e.g...

... with the excruciatingly naive desire to learn about the other captured in the questions: What is homosexuality? What is masculinity? I was unsure how to read al-Daif’s parade of intolerance disguised as tradition or his dated triangulation of tradition, modernity, and sexuality in the wake of postcolonial, feminist...

... Copyright © 2018 by the Association for Middle East Women’s Studies 2018 Following the Gezi Uprising, my friend Fatma Belkis and I felt the need to learn from the grassroots struggle against the construction of run-of-the-river-type hydroelectric power plants in various valleys...

... to mark a variety of occasions), as well as Salafi-run madrasas (Qur’anic schools), nadwas (clubs), and halaqas (informal Qur’anic learning circles). Susanne Dahlgren’s (2010) study on social dynamics in Aden, a city in South Yemen, focuses on the ways in which people deal...

... to a sinister policy of silencing all dissenting voices. However, women in the driver’s seat are better equipped to continue the struggle for equal citizenship, as I learned at age seventeen. Both men and women need a secure environment free of the threat of arrest to continue the struggle for real...

..., raising questions about author motivations and reliability (ibid.). Amin’s parents, Hajj Sayyid Muhammad ʿAli Amin al-Tujjar and Banu Zahra Sadat, sent their four-year-old daughter to a Quran school ( maktab ) to learn how to read and write and to read the Quran. 10 Amin developed a strong...

... Parliament member and minister of health—said that as an adolescent, prior to joining the Zionist movement in Iraq, “I didn’t know how to read Hebrew. Again and again it was said to me that girls weren’t [supposed to] learn the Torah.” The patriarchal worldview dictating that girls should be prevented from...

... women’s movements; feminism and nationalism; war, violence, and state-building; critical-feminist review of learning theories; and skill- ing and de-skilling of immigrant women. She is currently conducting SSHRC-funded comparative research on war, diaspora, and learning; women political...

... critique of modern ways. Al-Rawi’s journey across the Middle East can be read as an allegory, like a Sufi path that takes the individual from selfh ood toward selfl ess- ness, as she learns about societies and cultures that make her forget her early selfi sh orientation, obsessions, and concerns...

... “Leisurely Islam: Negotiating Place and Morality in Shi῾ite South Beirut,” funded by the Wenner Gren Founda- tion and the American Council of Learned Societies. Pardis Mahdavi is Associate Professor of Anthropology at Pomona College. Her research interests include gendered labor...

... and lamentably, perpetrated by making public and open discussion on (healthy) sexuality a taboo to the point that sexual education is not only banned from school curricula but also banished from discussion in many homes. Instead, boys learn about sex and gender relations “on the streets, with playmates...

... in Fantasia concerns a little Arab girl on her way to school, “hand in hand with her father.” This girl will learn how to write, and the implications of her writing will be unexpected. She attends a French school, where she learns not only how to write but also how to speak a foreign language, the enemy’s...

... to learn simultaneously the Persian and French alpha- bets, consequently mix up the pronunciation. (Dawlatabadi 1923, 21)1 he above account by journalist and educator Sidiqah Dawlatabadi Tdocuments the novelty of one of the first modern-style girls’ schools in Iran, offering a European...

.... Weaving back and forth from the moment of the wedding to other ex- periences and scenes, Drouart provides a textured sense of life in Jordan and of the intricate process of learning to live in another culture. Yet, although dense with cultural data, the book is not an anthropological expose. Rather...