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Argues that patriarchy is the reason that human civilization has not succumbed to fertility declines & is resurging. The implications of the relationship between patriarchy, population, and power are looked at. The characteristics of patriarchal societies are identified before looking at some of the system's pitfalls. With the fall of patriarchy, it is contended that civilization does not fail, but rather transforms. Further, societies that are the most secular & most generous with underfunded welfare states are most prone to religious revivals & reemergence of the patriarchal family.

Public debate in Germany, particularly in the western Germanmedia, grew heated in 1991 and 1992 over the role of intellectuals inEast German society and their collaboration with or resistance to theStasi. Sparks flew with particular intensity when Wolf Biermann,former East German dissident musician and poet, accused SaschaAnderson, erstwhile East German dissident poet, of being a Stasiinformant and an "asshole" (while there was some disagreementover the latter charge, the former, at least, turned out to be accurate).As the debate raged, some observers commented that it seemedmore a clash of male egos than a serious attempt to analyze the past.In a 1993 book on the dissident literary community, a West Germancommentator suggested the Stasi debate was a conflict among "threeegomaniacs … [Wolf] Biermann, [writer Lutz] Rathenow, [Sascha]Anderson." East German author Gabriele Stötzer-Kachold hadmade a similar suggestion in 1992.

1948 and 1989 were turning points in Czech society. In forty years under communism, men and women were equalized by the regime's totalitarianism and egalitarianism. I argue that these forces, as well as concomitant changes in the public and private spheres, dictate that women's situation should not be interpreted in terms of patriarchy. Women's issues and the problem of patriarchy, which under communism seemed irrelevant in Czech society, may now come to the fore because the postcommunist period requires women to undertake an essential rethinking of their identity.

Argues that patriarchy is the reason that human civilization has not succumbed to fertility declines & is resurging. The implications of the relationship between patriarchy, population, and power are looked at. The characteristics of patriarchal societies are identified before looking at some of the system's pitfalls. With the fall of patriarchy, it is contended that civilization does not fail, but rather transforms. Further, societies that are the most secular & most generous with underfunded welfare states are most prone to religious revivals & reemergence of the patriarchal family.

Examines women's agency in Turkish Islamic revivalism, focusing on the 1980s new veiling movement. The Islamist women's movement is situated along the continuum of Turkish women's activism before scrutinizing how Islamist women's identity is defined in terms of the Kemalist idea of the new Turkish woman & the Islamist construct of the traditional woman. It is argued that Islamist women's veiling in the public sphere confronts the legitimacy of the secular republic & stands in contention with secular women's groups. In addition, some Islamic women are redefining their identity with reference to Islamic sources to challenge the elite patriarchy. Together, these actions, termed "double patriarchy," curtail the possibility of Islamist women's political equality. Thus, demonstrated is how the identity claims of Islamist women are inhibited by the patriarchal Islamist elite & secular, Kemalist women. J. Zendejas

Examines women's agency in Turkish Islamic revivalism, focusing on the 1980s new veiling movement. The Islamist women's movement is situated along the continuum of Turkish women's activism before scrutinizing how Islamist women's identity is defined in terms of the Kemalist idea of the new Turkish woman & the Islamist construct of the traditional woman. It is argued that Islamist women's veiling in the public sphere confronts the legitimacy of the secular republic & stands in contention with secular women's groups. In addition, some Islamic women are redefining their identity with reference to Islamic sources to challenge the elite patriarchy. Together, these actions, termed "double patriarchy," curtail the possibility of Islamist women's political equality. Thus, demonstrated is how the identity claims of Islamist women are inhibited by the patriarchal Islamist elite & secular, Kemalist women. J. Zendejas