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8 Iranian feminist groups in Sweden are well organized and very active. Stödkommittén för kvinnor i Iran (Support Committee for Women in Iran) is a Swedish-Iranian network, which, alongside mobilization for various activities, publishes the monthly Kvinnor mot fundamentalism (Women against Fundamentalism). Sadaye Zanan (Women's Voice) and Radio Zanan (Women's Radio) are two local radio stations that broadcast programs several hours a week in Persian in Stockholm.

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19 Fanon, F., Black Skin, White Masks (London, 1952 [1986]): 160.Google Scholar The issue of the power of gaze is multifaceted and ambivalent. In/visibility of a group can bring them powerlessness and leave them overexposed and fragile but it can bring them agency and power. In his analysis of the colonial male gaze and women's veil in “Algeria Unveiled,” Veil: Veiling, Representation and Contemporary Art (Massachusetts, [1959] 2003)Google Scholar, Fanon shows how Algerian women manipulated the gaze of French soldiers—to be visible unveiled women with French “look” and invisible as Algerian Muslims—in order to resist the colonial power.

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25 Ibid:183. A series of honor killings among immigrant groups from the Middle East generated a hot debate in Sweden between those who claimed that the honor killing had nothing to do with immigrants' culture and those who emphasized the role of their culture in the incident.

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28 Butler, “Endangered/Endangering”:19.

29 Dagens Nyheter, 28 October 1998.

30 Aftonbladet 25 October 1998.

31 Aftonbladet 25 October 1998.

32 Fanon, Black Skin, White Masks, 165.

33 H. Naficy, “Mediating the Other,” 84.

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42 Abu-Lughod, L., “Do Muslim Women Really Need Saving?” American Anthropologist 104 (2002): 3.CrossRefGoogle Scholar See also Weber, C., “Not Without My Sister(s),” International Feminist Journal of Politics 3 (2005): 358–377.CrossRefGoogle Scholar

43 Brune, “Invandrare i mediearkivets typgalleri,” 178. Needless to say the fear of Muslim men is not specific to Sweden. Pope John Paul II, no less, warned Catholic women on Friday, 14 May 2004 to “think hard before marrying a Muslim man.” He mentioned “profound cultural and religious differences” between the two faiths, particularly concerning the rights of women who are referred to as “the least protected member of the Muslim family” which lead to the “bitter experience” Western Catholics have with Muslim husbands (http://www.vaticanpost.com. Accessed 16 May 2004).

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57 Ibid: 254.

56 Ambjörnsson, I en klass för sig: 246.

58 Ibid: 267.

59 Cf. Frankenberg, R., White Women, Race Matters: The Social Construction of Whiteness (London, 1993): 77.CrossRefGoogle Scholar

60 Ambjörnsson, I en klass för sig: 257.