Gender and Islam in Southeast Asia

Emerging from a 2005 conference at the University of Passau (Germany),Susanne Schroter’s edited volume brings together an interdisciplinary groupof scholars, from anthropologists and historians to literary scholars and Muslimfemale activists, to examine this complex subject. The book is organizedinto four country-specific sections on Indonesia, Malaysia, the Philippines,and Thailand, respectively. The fifth and final section, consisting of only onechapter, adds a transnational dimension by analyzing the Tablighi Jama‘at.Despite the volume’s breadth of disciplinary and geographic contributions,its authors share a common project: the recuperation of Muslim women’s history,and especially female Muslim agency, amidst the rise of Islamization inSoutheast Asia.In her introductory essay, Schroter works to unite the country-specificcontributions under a broader regional framework. She argues that whereasIslam in Southeast Asia has traditionally been “moderate, especially with regardto its gender orders” (p. 7), the recent “upsurge of neo-orthodox Islamposes a threat” (p. 37) to women’s rights. With characterizations of conservativeMuslims as “religious zealots” (p. 16) and “hardliners” (p. 19), shepresents Islamization as a process in which “orthodox” Muslims, often withinternational ties, have imperiled the moderate Islam of traditional SoutheastAsia and the liberal Islam of Muslim reformers. The majority of the volume’scontributors embrace this framing narrative. On the one hand, this globalstory enables them to shine new light on the region’s pressing debates overIslam and gender. Yet, on the other hand, the framework consistently placesfemale agency in absolute distinction with so-called orthodox Islam, therebyeclipsing a more complicated landscape of ethical contestation and culturaldifference.Building on Schroter’s framework, the book’s opening section on Indonesiafeatures four chapters, each of which emphasizes challenges Muslimwomen face in asserting their rights an identities in various Indonesian Islamicspheres. To begin, Nelly van Doorn-Harder investigates the Harmonious FamilyProgram of ‘Aisyiyah, Muhammadiyah’s sister organization, as “a tool totransmit the reformist views on gender and women’s position within marriage” ...