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P A R T 4 Resources Pakistani writing on women: Nadeem Aslam’s poignant novel Maps for Lost Lovers takes up the issue of violence against women in Pakistani culture through the representation of love and marriage. We can thus place Malala’s memoir in its larger literary context of Pakistani, and more broadly South Asian, literature by reading it alongside works like Aslam’s novel, Bapsi Sidhwa’s novels The Bride and Cracking India, Talat Abbasi’s short stories in Bitter Gourd and Other Short Stories, Kamila Shamsie’s novel Salt and Saffron, Sara Suleri’s memoir Meatless Days, and others. Historical and cultural works: Women’s organizations: • The Sarhad Rural Support Program • Women Media Center • Aurat Foundation • All Pakistan Women’s Association • Blue Veins • Sindhiani Tahreek • Society for Appraisal and Women Empowerment in Rural Areas • The Revolutionary Association of the Women of Afghanistan Irfan Husain, Fatal Faultlines: Pakistan, Islam, and the West Vazira Fazila-Yacoobali Zamindar, The Long Partition and the Making of Modern South Asia: Refugees, Boundaries, Histories Ayesha Jalal, “The Convenience of Subservience: Women and the State of Pakistan,” in Women, Islam and the State, edited by Deniz Kandiyoti Prominent activists: • Munawar Khan • Muneeza Shamsie • Asma Jahangir • Mukhtar Mai • Tehmina Durrani • Samar Minallah • Shad Begum • Malalai Joya • Sakena Yacoobi For more information about the resource guide, visit malala.gwu.edu or www.malala.org. CULTURAL POLITICS, GENDER, AND HISTORY IN MALALA YOUSAFZAI’S I AM MALALA 16
RELIGION AND RELIGIOUS EXTREMISM BY KELLY PEMBERTON P A R T 1 Introduction Islam in Its Religious and Cultural Manifestations Characterized alternately as a religion of peace, ecumenism, and gender egalitarianism, or as a faith predisposed to intolerance, extremism, and misogyny, Islam is arguably the most misunderstood religion of the 21st century. Discussions of Islam are rarely informed by a grounded understanding of its foundations or of its varied manifestations in different cultural, political, and religious contexts. While Islam is often cited in the mass media as the cause of the oppression of women in Muslim-majority nations, it is much less explored as a force for progressive change in the world. Yet when examined critically, both in its foundational context and in light of major developments taking place among religiously observant Muslims today, it is clear that Islam can, and does, operate as such a force. The theme “Religion and Religious Extremism” addresses the challenges of assessing Islam in its religious, sociocultural, and political manifestations. By religion we mean the faith-based beliefs and practices that Muslims observe. By sociocultural we mean the variety of social relationships and customary practices that are associated with Muslim communities. These practices are controversial among Muslims because some, such as pilgrimage to the tombs of deceased holy men and women other than the tomb of the Prophet Muhammad, 1 festive celebrations of the Prophet Muhammad’s birthday (milad), or hiring a female dancer to perform at a wedding, are considered to be outside the pale of Islamic faith and within the realm of extra-Islamic regional or local cultural observations. Operating from the assumption that it is impossible to speak of a single, monolithic Islam, yet that there is something about Islam as a religion (belief, practice) and culture (moral guide, way of living) that has the power to unite the majority of the world’s 1.6 billion Muslims as a community of believers, we will discuss • the problematics of defining Islam • the varied forms that Islam takes in different social and cultural contexts, • the question of extremism in Islam • how Muslim girls and women (and the men who support them) have been transforming Islam into a force for progressive change in the world today These themes are all evident in Malala Yousafzai’s memoir, I Am Malala: The Girl Who Stood Up for Education and Was Shot by the Taliban. Through Malala’s story we learn about the ways in which Islam is expressed, lived, interpreted, and manipulated. 1 The salawat, “salah allahu alaihi wa sallam,” is a phrase that Muslims use to pronounce blessings upon the Prophet Muhammad. Sometimes the phrase is abbreviated as SAW or PBUH for “peace be upon him,” but these abbreviations are controversial and, to some, suggest a lack of respect. With this in mind, we have used the full salawat in Arabic, as a superscript, in line with contemporary literary conventions seen in texts about Islam. RELIGION AND RELIGIOUS EXTREMISM 17
Page 1 and 2: I AM MALALA: A RESOURCE GUIDE FOR E
Page 3 and 4: To expand the reach of Malala’s m
Page 5 and 6: MEMOIR AS LITERATURE AND HISTORY BY
Page 7 and 8: P A R T 2 Individual Activities 1.
Page 9 and 10: EDUCATION: A HUMAN RIGHT FOR GIRLS
Page 11 and 12: The Challenges of Educating Girls
Page 13 and 14: Power and Decision Making This doma
Page 15 and 16: million Hindus and Sikhs left Pakis
Page 17: P A R T 2 Individual Activities 1.
Page 21 and 22: governments’ pandering to the age
Page 23 and 24: P A R T 4 Resources Abdellatif, Oma
Page 25 and 26: The World as We Know It: Violence A
Page 27 and 28: P A R T 2 Individual Activities “
Page 29 and 30: MALALA LEADERSHIP ESSAY BY MARY BUC
Page 31 and 32: 2. Skills leadership theory, first
Page 33 and 34: 4. Community Engagement List commun
Page 35 and 36: MALALA AND THE MEDIA BY SEAN ADAY &
Page 37 and 38: Whereas some movements refuse to en
Page 39 and 40: GLOBAL FEMINISMS: SPEAKING AND ACTI
Page 41 and 42: Afghanistan, and elsewhere. Malala
Page 43: A Memoir by the Youngest Recipient

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