Abstract
Gender Based Explosions explores the role of masculine construction within Islamic contexts and terrorism. A pilot survey and interview study of young Pakistani men offers both qualitative and quantitative data to the expanding literature of Muslim masculinities. Aslam lays the foundation for understanding how young Pakistani men locate themselves within post-9/11 global masculinities.
The book is structured in three parts. In section one, Aslam reviews the discourse of counterterrorism strategies and their effect on jihadist movements. She cautions that counterterrorism tactics are securitized at the cost of humanitarian tactics. Part two lays the theoretical foundation for the role of Islamist masculinities in jihadist and terrorist phenomena. The book’s premise is based on Butler’s gender performativity and Connell’s concept of multiple masculinities. In chapters four and five, Aslam clarifies the distinctions between Islamic, referring to the uncontested basic tenants of the faith, Islamism as a political ideology (like Wahhabism of Saudi Arabia), and finally Islamists, whom she divides into “preachers” who develop and advocate militant ideology and “Jihadists” who engage in national and international acts of violence. This historical discourse is a valuable tool for teaching about global masculinities and men of color. Aslam makes the case for inclusion of gender performativity in any discourse of jihadism and terrorism, paying particular attention to the notion of “honour” in Muslim men’s socialization.
Part three covers her sample of young Pakistani men. She explores the role of socioeconomic conditions in their life choices and if they impact men’s tendency toward suicide bombing. She uses Connell’s notion of multiple masculinities of marginalization, hegemony, complicity, and subordination and divides her sample of 118 men into low socioeconomic status, socially stigmatized and distressed, and university students and professionals. This chapter also delivers a detailed history of the geographical economy of Pakistan in general and Waziristan and KP province, in particular. She places the construction of Pakistani Muslim masculinities within the sociohistorical economy of the region. Those interested in masculinity among ethnic Pukhtunwalis, a large segment of Pakistan and Afghanistan ethnic composition, will find this chapter of special importance.
Chapters seven and eight deliver the results of her case study. What appears from the participants’ comments is that despite their patriarchal privileges, men feel overwhelmed by their obligations to women and family. Not surprisingly, men used biological essentialism in explaining Pakistan’s patriarchal system and the lower positions accorded women. Nevertheless, they felt the pressure of patriarchy as heavy and burdensome and acknowledged the role of custom and tradition. Pakistani men are similar to the majority of men in MENA region who recognize the need for more social and economic engagement of women as long as men remain the acknowledged head of household. With regard to terrorism, she discerns that the notion of honor plays a more complex role as a response to frustrated performativity of masculinity. Aslam confirms that there is no direct measurable relationship between poverty and the desire for martyrdom, though poverty can feed into the cycle of violence, powerlessness, and failed masculinities, making heroism a desirable escape.
Finally, in her quantitative section, she tests two hypotheses measuring the relationship of (1) stereotypical “masculine traits” and (2) religious affiliation on offering one for jihad. Her analysis of 95 respondents presents a connection between masculinity traits and jihadist tendency, but religious beliefs are not significantly connected to suicide bombing. The author’s summation is that frustrated masculinities reflected in aggressive or emasculated masculinities can feed into support or inclination for jihadism. When other avenues of masculine performativity fail, a collective masculinity emerges that is an umbrella for many forms of collective “Muslim masculinities” (p. 272).
Despite building her research on gender theory, Aslam is at times dismissive of gender scholars “who are only starting to debate terrorism” (p. 6), ignoring the ways gender scholars have deliberated terrorism as a form of gendered violence. Second, while claiming to be dispassionate, she takes an apologetic approach to Islam where drawing a cartoon of the prophet or similar Western media coverage constitute “socially irresponsible behavior and presumptuousness” (p. 18) that incites actions against the west. This is the same excuse made by religious and political leaders who fail to promote a civilized discourse among Muslims. She counters the Western media’s “gibberish of Talibanized Shariah” (p. 20) by quoting Muslim scholars who perceive gender equality in Shariah. Such scholars declare that the status of man as quwwam (guardian) of woman does not mean men are superior (p. 92).
Nevertheless, this book is a must for any study of gender within terrorism discourse. Aslam delivers a book for many users. Those teaching gender relations will find the section on Muslim masculinities well suited for any college discussion of masculinity. Students of violent masculinities may find her report on frustrated performance of masculine expectations suitable for any study of gendered violence. Her historical accounts of global jihadist trends are well done and very useful for any student of current discourse of global jihadism.