Sahar Amer – författare

The Islamic veil in all its forms – from the headscarf to the full body garment – is one of the most visible signs of Islam as a religion. It is also one of its most controversial and misunderstood traditions among both Muslims and non-Muslims. In an environment of increasing conservatism in both Euro-American and Muslim-majority societies, in a world where a woman’s right to wear the headscarf has become a touchstone for issues of all sorts, and at a time when racial and religious profiling has become commonplace, it is our political and social responsibility to gain a deeper understanding of veiling.This concise, easy-to-read and even-handed introduction is organised around three main topics: the historical, religious and cultural background; contemporary debates about the veil; and the varied, shifting meanings the veil has had for Muslim women over the past century.

The Islamic veil in all its forms – from the headscarf to the full body garment – is one of the most visible signs of Islam as a religion. It is also one of its most controversial and misunderstood traditions among both Muslims and non-Muslims. In an environment of increasing conservatism in both Euro-American and Muslim-majority societies, in a world where a woman’s right to wear the headscarf has become a touchstone for issues of all sorts, and at a time when racial and religious profiling has become commonplace, it is our political and social responsibility to gain a deeper understanding of veiling.This concise, easy-to-read and even-handed introduction is organised around three main topics: the historical, religious and cultural background; contemporary debates about the veil; and the varied, shifting meanings the veil has had for Muslim women over the past century.

Given Christianity's valuation of celibacy and its persistent association of sexuality with the Fall and of women with sin, Western medieval attitudes toward the erotic could not help but be vexed. In contrast, eroticism is explicitly celebrated in a large number of theological, scientific, and literary texts of the medieval Arab Islamicate tradition, where sexuality was positioned at the very heart of religious piety.In Crossing Borders, Sahar Amer turns to the rich body of Arabic sexological writings to focus, in particular, on their open attitude toward erotic love between women. By juxtaposing these Arabic texts with French works, she reveals a medieval French literary discourse on same-sex desire and sexual practices that has gone all but unnoticed. The Arabic tradition on eroticism breaks through into French literary writings on gender and sexuality in often surprising ways, she argues, and she demonstrates how strategies of gender representation deployed in Arabic texts came to be models to imitate, contest, subvert, and at times censor in the West.Amer's analysis reveals Western literary representations of gender in the Middle Ages as cross-cultural, hybrid discourses as she reexamines borders-cultural, linguistic, historical, geographic-not as elements of separation and division but as fluid spaces of cultural exchange, adaptation, and collaboration. Crossing these borders, she salvages key Arabic and French writings on alternative sexual practices from oblivion to give voice to a group that has long been silenced.

Given Christianity's valuation of celibacy and its persistent association of sexuality with the Fall and of women with sin, Western medieval attitudes toward the erotic could not help but be vexed. In contrast, eroticism is explicitly celebrated in a large number of theological, scientific, and literary texts of the medieval Arab Islamicate tradition, where sexuality was positioned at the very heart of religious piety.In Crossing Borders, Sahar Amer turns to the rich body of Arabic sexological writings to focus, in particular, on their open attitude toward erotic love between women. By juxtaposing these Arabic texts with French works, she reveals a medieval French literary discourse on same-sex desire and sexual practices that has gone all but unnoticed. The Arabic tradition on eroticism breaks through into French literary writings on gender and sexuality in often surprising ways, she argues, and she demonstrates how strategies of gender representation deployed in Arabic texts came to be models to imitate, contest, subvert, and at times censor in the West.Amer's analysis reveals Western literary representations of gender in the Middle Ages as cross-cultural, hybrid discourses as she reexamines borders-cultural, linguistic, historical, geographic-not as elements of separation and division but as fluid spaces of cultural exchange, adaptation, and collaboration. Crossing these borders, she salvages key Arabic and French writings on alternative sexual practices from oblivion to give voice to a group that has long been silenced.