RAFIAH AL-TALEI, journalist, Oman
As a journalist, it has not been hard for me to work among men, but it has been hard for some of my colleagues whose families told them this was not "appropriate" work for them.
The biggest difficulties are the social and cultural factors, and some aspects of law. For example, women who marry a foreigner cannot pass on their nationality to their children, whereas men in that situation can.
Feminists in general have to face up to political and cultural obstacles, to achieve our objectives of women's rights. Even Western feminists have had a similar history - having to engage with certain religious beliefs not conducive to gender equality.
Perhaps the only distinctive difference peculiar to Muslim feminists is that we are caught in the cross-currents of modernisation and a changing society, due to a modern economy on the one hand and the global resurgence of political Islam on the other.
Political Islam wants to impose a world view about the gender order that is not consistent with the realities and the lived experiences of Muslim men and women in contemporary society.
In my experience, I find that it is very difficult to make Indonesian Muslim women aware that politics is their right.
In Indonesian society, politics is always conceived as cruel and dirty, so not many women want to get involved, they think it is just for men.We try to make women understand that politics is one of our duties and rights and they can become involved without losing their femininity.
Personally, I'm non-partisan, I'm not linked to one political party because, in Indonesia, the political parties often discriminate against women.
I struggle from outside the political sphere to make it women-friendly, to reform political parties and the political system.
In Indonesia, some groups support us, but some radical groups oppose what we are trying to achieve. They accuse me, accuse feminist Muslims, of being infidels, of wanting to damage Islamic affairs.
According to their Islamic understanding, women should be confined to the home, and the domestic sphere alone.
We have a lot of information about men's interpretations of Islam, and of what it means to be a woman in Islam. We don't have equal amounts of information about what women say it means to be a good woman in Islam.
Now it's time for men to be active listeners, and after listening, to be active participants in bringing about reform.
There is a tendency to say that it is Islam that prohibits women from driving a car, for example, when women drive cars all over the world except in one country. So then you know it is not Islam. Islam has much more flexibility, but patriarchy tends to have the same objective, and that is to limit our ability to understand ourselves as Muslims.
I have always defined myself as pro-faith and pro-feminism.
I do not wish to sacrifice my faith for anybody's conception of feminism, nor do I sacrifice the struggle and actions for full equality of women, Muslim and non-Muslim women, for any religion. Islamic feminism is not an either/or, you can be Muslim and feminist and strive for women's rights and not call yourself a feminist.
They have their own idea of women's rights in Islam - that is, patriarchal, still limiting opportunities for women. But women have been receiving this concept for ages, through the radio, TV, mosques, so the challenge is how to give them another view, of enlightened Islam, that talks about changing gender roles. It's not an easy job.
With family law, we're aiming to change the philosophy of the law itself. Traditional family law puts women down. I can see this whole notion of "women do not have control over their bodies" in so many laws, in the penal code and family law. For example, sexual harassment is happening because men think the control of women's bodies is a matter for them. Even the decision whether to have children is the decision of men. This whole notion has to be changed in a dramatic way if we are really going to talk about women's rights in Egypt.