On the basis of a wide variety of printed sources as well as verbal accounts, Sara Borrillo analyzes the many forms of Moroccan women's agency today : from the laical militants, inspired by universal principles and international declarations of human rights, to feminist theologians, engaged in a critical review of sacred books that criticizes the traditional, patriarchal interpretations, up to the sermonizers supported by the Moroccan monarchy, promoting a «modernity without democracy» among women, particularly in the rural areas. ; Sulla base di un'ampia varietà di fonti a stampa e testimonianze orali, oltre che di una vastissima letteratura, Sara Borrillo analizza le molteplici forme di attivismo delle donne marocchine di oggi: dalle militanti laiche, ispirate a principi universali e alle dichiarazioni internazionali dei diritti umani, alle teologhe femministe, impegnate in un'interpretazione critica dei testi sacri che metta in discussione i contenuti patriarcali delle interpretazioni tradizionali, alle predicatrici che, sostenute dal regime marocchino, promuovono tra le donne una "modernità senza democrazia", in particolare nei ceti rurali.
The purpose of this thesis is to analyze the phenomenon of Islamic feminism and, more precisely, its emergence in the Egyptian and Moroccan context. The motivations that have led me to delve into this issue have a dual nature. Firstly, my interest in Islamic feminism was certainly influenced by attendance at a university course focused on the history of Islamic countries; At the same time, it was encouraged by a personal curiosity that aimed to redefine that – erroneous – belief that in the Arab-Islamic world there would be no room for feminism. When it comes to women's rights, it seems almost natural to think of those Western feminists who fought tenaciously to win their place in the world. In the typical Western imagination, Muslim women are still "discriminated" against, considered victims of their religion, who have never fought to assert their rights; but the story, in fact, is quite different. In this analysis, I try to put into perspective the commonplace of female subordination. There is no denying that gender inequality is more pronounced in certain countries and that women live with restrictions on their personal freedom and face legal discrimination. However, their experiences and challenges tell us a story that goes beyond the stereotype that classifies them as simply "oppressed". In fact, throughout the history of these countries it is possible to confront the presence of numerous activists who have struggled to obtain emancipation and greater rights. Therefore, it is possible, as well as dutiful, to talk about the female activism present in these countries. In the specific case of my work, Islamic feminism, it's important to highlight this phenomenon, which despite commonalities with other feminisms, presents a whole series of peculiarities. Arab women have had to, and still have to, confront a very different social and cultural context. Their status in Muslim societies, patriarchal structures, and gender relations are also the product of multiple factors, within which religion is present. This has always played a key role in Arab society, both in the private and public spheres, but most of the principles that govern society have been misinterpreted and applied. This is where the debate is about the alleged incompatibility between Islam and modernity as well as between religious principles and the status and role of women in Arab-Muslim society. However, the widespread narrative that portrays the female gender as being "worn out" by a misogynistic and unjust Islam is opposed by the efforts of the female activists who, using to their advantage the reinterpretation of the Holy Texts, seek to promote gender equality, considering Islam an ally of the female issue. These activists try to show that since the dawn of Islam there has been a significant female presence where, women not only played important roles in the political and social sphere, enjoying different rights, but were also very active in the family sphere. However, at the death of the Prophet Muhammad, those religious foundations that preached gender equality and the protection of women's rights gradually disappeared, obscured by centuries of misinterpretations produced by the male elite, which was the responsibility of the Koranic exegesis. The great problem of female marginalization and gender inequality would therefore stem from the deep interference that had arisen between religion and society, which had inherited thoughts and practices that aimed to discredit the role of women and their political participation. The purpose of my work is therefore to explore, firstly, the history of female activism that has developed in the Egyptian and Moroccan context, demonstrating its strength and vitality. Through the analysis of the political participation of Arab women at different times of the last century, I record the successes achieved and the challenges they have faced. Lastly, I try to deepen the phenomenon of Islamic feminism particularly active in these countries, tracing its developments and potential.
Starting from the study of the definition and concept of law this work intends to investigate the construction of the '"other" through the use of a stereotyped idea of the rule of law, defined as the principle of legality. Orientalism is the definition of studies and researches upon non-European cultures. The modern Western society is, according to "our" vision, due to the process of secularization of institutions, made now able to offer to their citizens the legal and social model of coexistence based on democratic principles of tolerance and non-discrimination, recognition and protection of civil, political and religious values. It thus becomes difficult to understand an "other" legal and social system such as that of Islam for which the link between religion and politics is inseparable, since Islam is at the same time a religion, a model of legal and political plans, a proposal of civil society. The research is essentially structured in three sections. Firstly, starting from the study of E. Said (Orientalism) that documents and submits to criticism the use of the East that the West has done in reconstructing its legal, cultural and ideological aims. The purpose is the investigation of the construction of the '"other" through the use of thenstereotyped idea of Understanding the law as the principle of legality.The second part of the work takes the form of a legal system "other" away from the Western legal tradition, which is the Islamic law. Regarding the second part of this study, the aim is to analyse the connection between human rights (as explained in "system" of international protection) and the Koran, the light of the Universal Islamic Declaration of Human Rights of 1981, the Declaration Cairo's human Rights in Islam, the Arab Charter of Human Right of 1994. The third section takes the form of a research activity designed to adress the issue of protection of women's rights in the institutional practice of a Muslim country, Morocco, in light of the recent reform of the Moudawana, the Moroccan Family Code. In light of this new code the rights of women will be analyzed both in there specific "regional" Islam and in the global context or in terms of application of the principles enshrined in international conventions.
