The debates over the relationship between a Western secular modernity associated with specific historical practices and secular modernity as a universal category have never lost their momentum as a controversial topic in the discourse of modernization and the nature of both the modern society and individual. While according to the prevailing discourse in the West a universal secularism is based on a universal reason valid to all cultures, other Western as well as non-Western thinkers and sociologists, in particular postcolonial scholars, refute the possibility of a singular secular paradigm valid for all times. They argue that such a universal paradigm with its Western ideals negates non-Western histories and philosophies and thus is a hegemonic model of modernity.
This paper is a critique of the unveiled secular modern / veiled religious traditional divide in the modernist discourse in light of current debates of both postmodernists and neo-secularists. Following the secularization process in postcolonial Tunisia as part of the state´s modernization movement, this paper sheds light on the suppression of the non-Western religious actor under the narrative of a universal rational modernity in the modern age.
Table of Contents
1. Introduction
2. Chapter I: A Critique of the Universal Rational Modernity
3. Chapter II: Secular Modernization and the Middle Eastern Elite
4. Chapter III: Modern Secular Tunisia and the “Pre-modern” Religious Veil
5. Conclusion
6. Biography
Objectives and Research Themes
This thesis provides a critical analysis of the dichotomy between "unveiled secular" modernity and "veiled religious" traditions within modernist discourse. It examines the secularization process in postcolonial Tunisia to challenge the notion of a universal, rational modernization model, arguing that such paradigms often suppress non-Western religious actors and ignore local historical and cultural contexts.
- Critique of Western-centric universalism in modernization theory.
- Examination of the political instrumentalization of the Islamic headscarf.
- Analysis of the secularization process as a top-down imposition in Tunisia.
- Exploration of the post-secular discourse and the survival of religious practices.
Excerpt from the Book
The Veil in the Tunisian Context
After Tunisians had converted to Islam after the Arab invasion of Tunisia in 660 A.D., the practice of women veiling was embraced not only for religious reasons but also was shaped by kin-grouping. According to Monira Charrad, a Tunisian sociologist , in Tunisian culture, kin-grouping played a vital role where families controlled marriages through keeping women within the private sphere or veiling them in the public sphere; since “family reputation depends on the virginity of daughters and sisters, the fidelity of wives, and the continence of widowed and divorced daughters or sisters. Accordingly, norms of chastity and modesty apply to women’s behaviour in public.”(Charrad 2001, 62) Women wore a traditional white cloth called the safsari that covered their head and body and was “held in women’s teeth or hands” in cities, towns, and villages. The practice of veiling, however, was not required for Bedouin women whose nature prevented them from indecent behaviour. Therefore, it is seems clear that women´s veiling was not only adopted for religious reasons but also for ethical and social reasons. This practice was embraced until political independence in 1956. (Cf.Charred 2001, 62)
Summary of Chapters
1. Introduction: This chapter outlines the association between the secularization movement in postcolonial Tunisia and the suppression of religious practices, specifically focusing on the controversy surrounding the Islamic headscarf.
2. Chapter I: A Critique of the Universal Rational Modernity: This chapter explores the philosophical development of secular thinking in the West and challenges the universal applicability of Western modernization paradigms.
3. Chapter II: Secular Modernization and the Middle Eastern Elite: This chapter examines how Western-oriented elites in the Middle East implemented top-down secular reforms, often clashing with the traditional conservative culture of the masses.
4. Chapter III: Modern Secular Tunisia and the “Pre-modern” Religious Veil: This chapter provides a detailed study of the specific sociopolitical struggle regarding the Islamic headscarf in postcolonial Tunisia under the regimes of Bourguiba and Bin Ali.
5. Conclusion: The conclusion synthesizes the findings, arguing that secularization should not necessarily imply the disappearance of religion and advocating for a post-secular approach that accommodates religious practices.
6. Biography: A comprehensive list of references used throughout the thesis.
Keywords
Modernity, Secularization, Tunisia, Islamic Veil, Postcolonialism, Rationalism, Religious Practice, Identity, Middle Eastern Elite, Bourguiba, Bin Ali, Modernization, Religious Consciousness, Liberalism, Post-secular.
Frequently Asked Questions
What is the core focus of this thesis?
The thesis focuses on a critique of Western-centric secular modernity by examining the case of the Islamic headscarf in postcolonial Tunisia.
What are the central thematic fields?
The core themes include the intersection of political ideology and religion, the history of secularization in Tunisia, and the cultural identity of postcolonial subjects.
What is the primary research goal?
The goal is to dismantle the narrative that "veiled" religious practices are inherently "pre-modern" and incompatible with progress in a modern state.
Which scientific methodology is utilized?
The work employs a qualitative analysis of postcolonial theory, sociology of religion, and historical political discourse to evaluate modernization policies.
What does the main body of the work cover?
The main body investigates the historical roots of secularism, the role of local elites in driving top-down reforms, and the persistent practice of veiling despite state-sanctioned bans.
Which keywords best characterize this work?
Key terms include Secularization, Postcolonialism, Tunisia, Modernity, and Religious Practice.
How does the author interpret the Tunisian "Jasmine Revolution" in the context of this study?
The author views the post-revolutionary era as a move towards a "post-secular" reality where religious and secular actors coexist, ending the era of one-sided, state-imposed ideological exclusion.
How did Habib Bourguiba’s reforms impact the perception of the veil?
Bourguiba framed the veil as an "odious rag" and a sign of backwardness, turning the act of veiling into a site of political contestation rather than merely a religious choice.
What distinguishes this research from standard Western modernization theories?
Unlike standard theories that predict the eventual disappearance of religion, this research argues that religious consciousness remains a vital part of cultural identity in modern postcolonial societies.
- Quote paper
- Amany Abdelrazik (Author), 2015, Religion in a Secular Age. The Case of Tunisia, Munich, GRIN Verlag, https://www.grin.com/document/337808
