Women & Islamic Cultures Family, Law and Politics

fered∆aas symbols of backwardness, lack of educa-
tion, and inequality. The actions led to the passing
of the law banning the wearing of the zarand
fered∆a.
Studies dealing with women’s experience of
unveiling have drawn attention to the culture shock
experienced by women. The abrupt shift from one
form of outward appearance to another was ac-
companied by adverse feelings, including confusion,
disorientation, and the sense of being exposed to
external pressure – these were particularly marked
among the uneducated rural female population.
In conclusion, it can be said that the zarand
fered∆awere the symbols on which appeals for
changes to the rights and status of Muslim women
in society were focused. Although it was not pri-
marily a women’s protest, from the very outset it
altered the way of life of Muslim women in the re-
gion, and met with resistance from both women
and men. Among men, resistance took the form of
attempting to retain the traditional, male-domi-
nated society. Among women, it was an expression
of their disorientation and confusion when con-
fronted with changes to their way of life. The
outcome was that women emerged from the pri-
vate sphere, becoming involved in the economic
domain and education, and made themselves heard
in public.

The mothers of Srebrenica
The movement launched by the mothers of
Srebrenica began following the fall of the United
Nations safe area of Srebrenica and the mass
killings of men and boys in 1995. It brought to-
gether Muslim women, mainly from rural areas
and with little education, in their efforts to find
out the truth about the atrocities committed in
Srebrenica and the fate of their missing family
members. This women’s organization should be
viewed not only through the lens of the reasons for
their coming together and protesting, but also as
a new political phenomenon. It was not part of
Muslim tradition in this part of the world for
women to come together and protest openly, in
public. Just as their unveiling was seen, in its day, as
showing themselves in public contrary to their cul-
ture and tradition, so their public protest and reve-
lation of their feelings were forms of expression
inappropriate to the cultural tradition of Muslim
women. Brought together by shared tragedy, they
went beyond the traditional reaction to tragedy – a
dignified silence, in the home, with the least possi-
ble outward manifestations – and came out on the
streets with placards calling for the truth and
accountability. By making their presence felt and

the caucasus and central asia 633

constantly reminding the public of what had hap-

pened, they made sure that the tragedy of Sre-

brenica was not relegated to the sidelines.

Compared with women in the early years of the

twentieth century, who had no right to speak out in

public and political life, the women of today (with

all their limitations in regard to political and public

experience, level of education, and civic participa-

tion) have become a political factor. They are call-

ing for local and international politicians to be held

to account, and showing themselves willing and

able to become actively involved in matters that

affect their own lives. These activities have been

supported by other women’s and human rights

groups in the region.

Bibliography

Primary Sources

M. Begoviƒ, On the position and responsibilities of

Muslim women with regard to Islamic teachings and

the spirit of the times[in Bosnian], Sarajevo 1931.

S. Penava, Sources and references for problems concern-

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Herzegovina [in Croatian], in Prilozi18 (Sarajevo

1981), 273–84.

Secondary Sources

V. Bogi∑eviƒ, Literacy in Bosnia-Herzegovina from the

origins of Slav literacy to the end of Austro-Hungarian

rule in 1918[in Bosnian], Sarajevo 1975.

For or against unveiling [in Serbo-Croatian], in Reforma,

a periodical launched by young people in early 1928

which campaigned for the unveiling and emancipation

of women.

O. N. Had∆iƒ, The Muslim issue in Bosnia-Herzegovina

[in Serbo-Croatian], part 1, repr. from Obzor, Zagreb

1902.

A. Hotiƒ, Causes of the decline of the Islamic peoples[in

Serbo-Croatian], Bos. Novi 1913.

S. Ka∑ar, Women’s narratives[in Serbian], Podgorica 2000.

A. Studni∑ka, What do the Muslims of Bosnia-Herze-

govina need to secure a better future?[in Bosnian],

Sarajevo 1906.

——,Record of Islamic educational survey [in Bosnian],

Sarajevo 1911.

;D. beg Sulejmanpa∑iƒ, A proposal for the resolution of the

question of our Muslim women [in Bosnian], Sarajevo

1918.

Newspapers

Novo doba(published by the Muslim Central Com-

mittee), Nova ∆ena(published by the Antifascist Front

of the Women of Bosnia-Herzegovina), Sarajevski

dnevnik, Oslobodenje, Borba,Ôenski svijet.

Jasna Bak«i¶Mufti¶

The Caucasus and Central Asia

Women’s protests in Central Asia and the Cauca-

sus are embedded in the context of history, socio-

economics, politics, and gender. In spite of women’s