Open Access (free)
The ‘revolutionary journées’ of 13 May 1958
Neil Macmaster

propaganda success that Psychological Action officers of the Fifth Bureau decided to extend ‘fraternisation’ to include Muslim women, a far more novel and controversial action. On the evening of the following day, Saturday 17 May, the dramatic arrival of the hero of the Algérie française crowds, Jacques Soustelle, after his escape from virtual house-arrest in Paris, was marked by unprecedented scenes as a group of young Algerian women removed and burned their haïks before the General Government. The next day this M1822 - MACMASTER TEXT.indd 115 21/7/09 12:16:16 116

in Burning the veil
Neil Macmaster

appliquées (LSHA) based in Algiers, although completed late in the war, provides an insight into mass media communication and Muslim women. The LSHA was established under the control of the Comité M1822 - MACMASTER TEXT.indd 155 21/7/09 12:16:19 156 Burning the veil d’action scientifique de défense nationale (CASD) in Paris following an exploratory meeting of leading academics at the General Government in March 1960 under the chairmanship of General Guérin.14 Guérin noted that a key objective of the initiative was to ‘better inform the population of the bled’, and the

in Burning the veil
Open Access (free)
Pasts and presents
Joe Turner

Muslim women and the order of British society more broadly (through, for example, the reproduction of terrorism). What this tells us is that whilst categories of the modern family have begun to include homonormative couples and rich (whiter) migrants, this produces numerous categories of perverse others who are categorised as not only without value but also not human enough to have a right to family life in the UK. The power of liberal categories of love is to produce racialised perversions but also cover this up. We should remember, for instance, how the work to

in Bordering intimacy
Neil Macmaster

9 The FLN and the role of women during the war The universally held image of women during the Algerian War is that, made famous by Frantz Fanon and Pontecorvo’s classic film The Battle of Algiers, of Muslim women as heroic resistance fighters. However, this enduring symbol of ‘Third World’ women confronting the might of colonial armies reflects more the propaganda success of the FLN in manipulating the representation of Algerian women than any real or enduring transformation of their position or rights. For the majority of FLN leaders the ‘woman question’ did

in Burning the veil
Massacres, missing corpses, and silence in a Bosnian community
Max Bergholz

/15/2014 12:51:04 PM 26  Max Bergholz on fire, with many fighters drinking heavily while doing so. Soon after, they began murdering the Muslim women and children. Serb insurgents and peasants cut their throats using knives and other farm tools, or simply beat them to death with sticks. Others they chased to the edge of the Una River, and in particular to a bridge over the Una, and watched as the women threw their children and then themselves into the water, where most drowned.52 This meant that a large number of the bodies of these victims soon disappeared without a trace

in Destruction and human remains
Siobhán McIlvanney

The narrator draws attention to the significance the articulation of identity holds for her when she determines to teach her own mother to write her name as soon as she herself learns to write. As Kessas’s dedication highlights, these daughters of first-generation Muslim women, women who are generally illiterate and unable to express themselves in French, seek to speak out against the tradition of silence in order to voice their own sense of identity and to legitimate their own life histories. In all these texts, the female siblings are more educated and fare better

in Women’s writing in contemporary France
Nazima Kadir

exists between squatters and immigrants, especially Muslim women, who are seen as off-limits and entirely Other. Karima symbolized a world, which the squatters saw daily but could not connect to due to gulfs of culture, race, and class. Karima, then, had a good chance of successfully living in the squatters’ community and benefiting from the available support through its networks. Why then did the squatters in her living group ask her to leave despite her diligent participation and contributions to both the

in The autonomous life?
The failure and success of a Swedish film diversity initiative
Mara Lee Gerdén

Swedishness (sports, comedy), but at the same time defying and fighting racial stereotypes (casting an Asian-​looking Swedish woman in the leading role, performing Swedishness perfectly). Artist and art pedagogue Saadia Hussain worked on a project about Muslim women and feminism, turning the tables by displaying religious devotion not as subordination but as strength, community and sisterhood. Music video director Nikeisha Andersson worked on a feature film, a genre movie with strong women in the leading roles. Then there was the artist duo Mahoyo, consisting of Farah Yusuf

in The power of vulnerability
Anti-Islam and anti-Muslim sentiments
Hilary Pilkington

[Muslim women] have to cover their face. Nowhere. … I asked a Muslim guy who’s a dead religious Muslim like and he said ‘No I don’t make my wife, that’s just men who feel like women shouldn’t be seen.’ (Tim) For other respondents, however, the burqa is seen as inherently Islamic and as containing a more sinister meaning. Andrew notes that ‘the Islamic faith forces women to cover up, and … it allows husbands to beat the wives’ and that this is one of ‘many things that they do which are oppressive to women’. This suspicion that Islamic dress can conceal violence towards

in Loud and proud
Neil Macmaster

participant memoirs of combatants to extensive archive sources, to establish the general features of military operations and their impact on local Algerian civil populations. What is singularly lacking, and difficult to research, are first-hand accounts by Algerian peasant women of their experiences of the war and how they related, if at all, to the attempts by the French to extend an emancipation agenda to them.1 Did Muslim women welcome or oppose the French initiative and how did this vary across M1822 - MACMASTER TEXT.indd 209 21/7/09 12:16:22 210 Burning the veil

in Burning the veil