The Transformation of Ideological Paradigms via the Integral Framework for Regenerative Ecofeminist Economy (IFREE)

• In Event: Gender and Global Citizenship Education in the Middle East and North Africa Region

Proposal

This paper promotes a culturally rooted approach to gender justice and ecological renewal in Jordan through the proposal of the Integral Framework for a Regenerative Ecofeminist Economy (IFREE). Moving away from deficit narratives that view feminism as an imported ideology, the study demonstrates how feminist values are deeply embedded in Bedouin ways of life—such as mutual care, shared stewardship of land and water, dialogue-based dispute resolution, and women’s visible moral authority—and shows how these values can be reactivated to reshape modern socio-economic systems. The main argument is that women’s marginalization in Jordan is not an inevitable part of history but results from neo-patriarchal distortions, colonial and imperial misrepresentations, and male-centered research frameworks that have obscured indigenous institutions. IFREE seeks to address this by linking feminist theory with Bedouin practices, implementing regeneration through a four-pronged, comprehensive design that aligns with Hima (nature/community), Ihya via Diwan/Madafa (cultural revival through civic dialogue), Ficr (inquiry/knowledge), and Athar (enterprise/impact).
Empirically, the paper is based on a Feminist Participatory Action Research (FPAR) design that positions women as co-researchers rather than research subjects. Fourteen Ficr circles—community learning and dialogue sessions—took place across seven governorates (Balqa, Zarqa, Madaba, Irbid, Ajloun, Jerash, and Ma’an), engaging 174 participants (155 women; 19 men) from a range of ages (20–60), marital statuses, education levels, and livelihoods. The method focused on women’s lived experiences and triangulated them with oral histories, engagements with tribal leaders, and observations of current Diwan/Madafa practices. Ethical safeguards were essential: informed consent, protection of anonymity, and participant control over audio recording. This approach generated rich, localized knowledge while demonstrating the power shifts the framework aims to establish.
The analysis uncovers three interconnected findings. First, contemporary Jordan exemplifies what Sharabi described as neo-patriarchy: the visible signs of modernity masking deeply rooted patriarchal authority. This “schizophrenic” social structure becomes evident in the suppression of women’s public presence and the shrinking of legitimate spaces for women to speak. Nonetheless, participants’ stories also recall a recent past when Bedouin tribal leaders proudly bore kinship nicknames from their sisters and aunts, symbolizing women’s honor and moral standing within the tribe. Second, Orientalist perspectives have long infantilized and sexualized “Oriental women,” fueling reactionary local controls justified as protecting family honor. These perspectives are not merely external misperceptions; they become internalized and institutionalized, affecting school curricula, government routines, and household practices that limit women’s agency. Third, the decline of self-sufficiency and community reciprocity—once maintained through Hima and formalized in Diwan/Madafa—has damaged both ecological stability and social bonds. Participants mourn the loss of barakeh (blessing) as land becomes fragmented, communal lands are privatized, and solidarity weakens amid the pressures of wage labor, consumerism, and limited time.Against this backdrop, the research documents latent assets for transformation. Many communities still engage in forms of mutual aid, such as sharing and caring for livestock, and Diwan/Madafa remain recognized spaces of legitimacy, especially during elections or collective crises. Women more frequently express equality as a normal expectation—“to build a community, you must invest in both the man and the woman”—and describe emerging role renegotiations (men sharing care work; women entering paid employment) as understandable and, sometimes, desirable. These dynamics suggest that social meanings are evolving and that cultural institutions can be adapted for feminist goals when communities are encouraged to reflect collectively on their histories, values, and goals.
IFREE translates these insights into a practical change framework by aligning Lessem & Schieffer’s Integral Worlds with Arab/Bedouin institutions. The Southern realm (Hima) focuses on ecological care and community sovereignty over natural capital; the Eastern realm (Ihya via Diwan/Madafa) revives dialogic culture, trust, and inclusive governance; the Northern realm (Ficr) institutionalizes feminist inquiry through ongoing learning circles, research, and knowledge co-creation; and the Western realm (Athar) channels cultural revival and ecological stewardship into feminist initiatives that foster dignified, green livelihoods for women. This cyclical, mutually reinforcing design ensures that shifts in identity and meaning (East) are undergirded by ecological practice (South), validated through knowledge and accountability (North), and realized through economic impact (West). Essentially, IFREE functions as both a diagnostic tool and an implementation roadmap.
In summary, the transformation of ideological paradigms through IFREE is more than just a theoretical shift; it is a culturally aligned program aimed at rebuilding the moral, ecological, and economic foundations of gender equality. By activating Hima, Diwan/Madafa, Ficr, and Athar as a coherent system, IFREE reconnects past strengths with future opportunities. The paper concludes that sustainable change in Jordan will not come from copying external models but from revitalizing indigenous feminist legacies and integrating them—through a comprehensive approach—into current institutions, policies, and markets. This process addresses historical misrepresentations, counteracts neo-patriarchal trends, and empowers communities to craft regenerative livelihoods where women’s agency and nature’s integrity serve as the foundation of shared prosperity.

Author

• Mayyada Abu Jaber, World of Letters