ABSTRACT

This article examines the traditional equestrian sport of tbourida (also known as fantasia) to provide insight into the power and politics that drive tbourida as a sport and demonstrate how exceptional women navigate and assert themselves in this male-dominated equestrian practice. Since 2004, women began riding more frequently in tbourida with their numbers growing in the past sixteen years. The relationship between the emergence of women’s activism followed by women’s rights through the revision of the Mudawwana has influenced women’s participation in sports and helped to define the strategies available to sustain women troupes in tbourida. I examine the implications of tbourida-as-patrimony on the inclusion of women in the sport and finally, conclude by examining five strategies (merging athletics and Islam, gender segregation, adhering to a strict dress code, garnering familial support, and having active lifestyles outside of tbourida) that female riders use to navigate the male sphere of tbourida. Women use what Judith Butler calls appearance of substance by riding in tbourida. Appearances of substance are part of a feminist phenomenological approach that are constructed identities and performative accomplishments that are repeated and constitutes gender identity as an illusion. Thus, the women become the allowed exceptions in this sport. The techniques they use permit the women riders to navigate and hybridise the space for them to become visible exceptions in the male-dominated sport of tbourida.

摘要

本文考察了传统的tbourida马术运动（也称为幻想曲），以深入了解推动tbourida作为一项运动的权力和政治，并展示杰出的女性如何在这种男性主导的马术实践中驾驭和维护自己。自 2004 年以来，女性开始在tbourida更频繁地骑行，她们的人数在过去 16 年中不断增长。妇女行动主义的出现与通过修改穆达瓦纳法案而获得的妇女权利之间的关系影响了妇女参与体育运动，并帮助确定了维持特布里达妇女剧团的可用战略。我检查的含义tbourida -as-a-patritony 关于将女性纳入这项运动，最后，通过研究五种策略（将田径运动和伊斯兰教、性别隔离、遵守严格的着装规范、获得家庭支持以及在tbourida之外拥有积极的生活方式）得出结论。女性骑手用来导航tbourida 的男性领域。女性通过在tbourida骑行来使用 Judith Butler 所说的物质外观. 实质的表象是女性主义现象学方法的一部分，这些方法是构建的身份和重复的表演成就，并将性别认同构成一种幻觉。因此，女性成为这项运动的允许例外。他们使用的技术使女骑手能够驾驭和混合空间，让她们在男性主导的tbourida运动中成为明显的例外。