Thematische Bibliographien / Muslim women education

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Muslim women education“

Autor: Grafiati
Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Muslim women education"

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Hamdan, Amani. „Muslim Women Stereotyped“. American Journal of Islam and Society 31, Nr. 1 (01.01.2014): 70–96. http://dx.doi.org/10.35632/ajis.v31i1.294.

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In this paper, I use global education theories and principles to deconstruct common myths regarding Muslim women and the Islamic treatment of women. This paper demonstrates how global education theory and principles can be used to deconstruct and reframe the myths and misconceptions perpetuated on Muslim women. The three major themes explored – female circumcision, polygamy, and subordination – are embedded in a single case and serve as a rich illustration of the usefulness of applying global education principles. They have been developed over the past thirty years to deconstruct and reframe western myths and misconceptions regarding Muslim women.
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Hamdan, Amani. „Muslim Women Stereotyped“. American Journal of Islamic Social Sciences 31, Nr. 1 (01.01.2014): 70–96. http://dx.doi.org/10.35632/ajiss.v31i1.294.

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In this paper, I use global education theories and principles to deconstruct common myths regarding Muslim women and the Islamic treatment of women. This paper demonstrates how global education theory and principles can be used to deconstruct and reframe the myths and misconceptions perpetuated on Muslim women. The three major themes explored – female circumcision, polygamy, and subordination – are embedded in a single case and serve as a rich illustration of the usefulness of applying global education principles. They have been developed over the past thirty years to deconstruct and reframe western myths and misconceptions regarding Muslim women.
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Garipova, Rozaliya. „Muslim Female Religious Authority in Russia: How Mukhlisa Bubi Became the First Female Qāḍī in the Modern Muslim World“. Die Welt des Islams 57, Nr. 2 (23.06.2017): 135–61. http://dx.doi.org/10.1163/15700607-00572p01.

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On 11 May 1917, the participants of the All-Russia Muslim Congress elected a woman, Mukhlisa Bubi, as a qāḍī (a Muslim judge) to the Central Spiritual Administration of Muslims of Inner Russia and Siberia. Granting legal authority to a woman at a central religious institution was unprecedented in the Muslim world. This article explores how this election was possible in Russia and suggests that it was the outcome of several factors. First, Muslim women of the Volga-Ural region already occupied a well-established place in traditional Muslim education, and many women were part of the Islamic scholarly culture. Second, modernist (Jadīd) religious scholars and intellectuals had brought up the issue of women education and female schooling, and supported the formation of a network of young women who made new claims about women’s education, rights, and active public stance in serving the nation. Among these were Bubi’s brothers. Third, the Russian revolutionary atmosphere worked as a catalyst for promoting the claims of women activists and provided the Jadīds the opportunity to take over the authority at the Central Spiritual Administration. Finally, Mukhlisa’s election seems to be a compromise between conservative and feminist/liberal groups in the society, and seems to have therefore been acceptable to most male congress delegates.
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Scott-Baumann, Alison. „Teacher Education for Muslim Women“. Ethnicities 3, Nr. 2 (Juni 2003): 243–61. http://dx.doi.org/10.1177/1468796803003002004.

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Datta, Rimmi, und Jayanta Mete. „AN AUTHENTIC OVERVIEW OF THE EDUCATIONAL RIGHTS AND PROSPECTS OF MUSLIM WOMEN“. Khazanah Pendidikan Islam 3, Nr. 2 (31.03.2021): 54–62. http://dx.doi.org/10.15575/kp.v3i2.11708.

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Consciousness, knowledge, and understanding in Islam are a fundamental prerequisite for all Muslims to allow them to affirm, think, and behave under the principles of religion. Muslim women and girls have been seen for years as potential objects of modernization and modernity. Popular belief has arisen that, for a nation to be prosperous, girls need to be educated and will raise their nation from its broad range of social issues. Women's education was indispensable to the discourses that pursued to modernize emerging and Muslim societies. Muslim women thought it was just as important to educate girls as it was to educate boys, and that they acknowledged parental and marital influence over the rights of women to be educated and to work. As Muslim women move up the educational ladder, the role of religion as a predictor of academic achievement is dwindling. This emphasis on the experiences of educated Muslim women exacerbates the prevailing narrative of modernity that portrays women's education and gender equality as an expression of individual women's choice and free will against any patriarchal structures of family, culture, and Islam. Use qualitative approach This paper deals with the historical perspective of Muslim woman's education, their educational rights, curriculum development of Muslim education, and the importance of Muslim female education
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Thompson, Katrina Daly. „Educating Muslim Women“. American Journal of Islam and Society 31, Nr. 1 (01.01.2014): 104–7. http://dx.doi.org/10.35632/ajis.v31i1.1023.

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Educating Muslim Women is a unique study of Muslim women told throughthe story of Nana Asma’u, a nineteenth-century Fulani woman from NorthernNigeria who became a renowned scholar and greatly impacted Muslim womenin Nigeria and beyond. Drawing on history, literary analysis, and ethnography,the volume’s slimness belies a wealth of material that will interest historians,applied linguists, and even sociologists of contemporary Muslim communities.The book’s main argument is that Muslim women have played a greaterrole in their communities than has previously been understood by historians.While using Nana Asma’u as an example, Boyd and Mack argue that she wasnot unique and offer painstaking details to show that her society supportedand encouraged female Islamic scholarship. In addition, they relate how contemporarywomen continue to follow her example. The book is organizedroughly chronologically, although the chapter titles suggest a thematic organizationthat is not always adhered to.The introduction offers some background on Sufism, which in later chaptersthe authors narrow down to the Qadiriyyah order. They define Sufism as“the prayerful pursuit of knowledge aiming to move an individual closer toGod” (p. 15). Their focus on knowledge allows them to emphasize Islamicscholarship and education: “Education, like Islam itself, was integral to allparts of daily life” (p. 21). Nineteenth-century schools are depicted as placeswhere pupils learned Qur’anic recitation and received religious blessings, aswell as practiced farming, obtained medical treatment, and sought personaladvice. By depicting education as central to Islam and Islam as central toNorthern Nigerian society, their subsequent account of how involved women ...
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Carland, Susan. „‘We’re Islam in Their Eyes’: Using an Interpellation Framework to Understand Why Being a Woman Matters When Countering Islamophobia“. Religions 14, Nr. 5 (15.05.2023): 654. http://dx.doi.org/10.3390/rel14050654.

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Australian Muslim women are far more likely to be the target of Islamophobic attacks than men, and common narratives often paint Muslim women merely as victims of Islamophobia. This article takes a new approach and considers how Muslim women may counter Islamophobia and the various audiences they must contend with in their work. Using de Koning’s interpellation framework, this research investigates why Australian Muslim women believe gender matters in public countering Islamophobia work and proposes new developments to the framework based on the way Australian Muslim women must mediate the ascriptions of both non-Muslims and Muslim men. This research draws on in-depth interviews with Sunni, Shi’i, and Ahmadiyya women from around Australia who are active in public countering Islamophobia education initiatives.
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Jaelani, Juhri, Syahidin Syahidin und Elan Sumarna. „Islam and Women’s Involvement in Education (Abu Syuqqah Thought Study in Taḥrīr al-Mar’ah Fī ‘Aṣr al-Risālah)“. Jurnal Kajian Peradaban Islam 4, Nr. 2 (27.11.2021): 99–110. http://dx.doi.org/10.47076/jkpis.v4i2.93.

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Islam has a view to put things in everything in a balanced position (tawazun). Islam also places men and women as human beings with the same position. However, there are still many who differentiate the position of men and women as creatures of God. One of these differences can be seen from the minimal contribution of a woman or Muslim woman in the field of education. In fact, education is very important because women are the future mothers of their children. After all, education starts from within the family and that is where the role of women as mothers is very significant. This study aims to reveal Abu Syuqqah's thoughts on Islamic acknowledgment of women's involvement in the field of education, which he produced through an effort to reinterpret religious authoritative texts related to women's activities during the prophetic period. This research is also expected to provide understanding and motivation about the balance of roles and contributions of men and women. This study uses a qualitative approach with library research methods. The data collection technique in this study was based on the main source of the book by Abu Syuqqah entitled Taḥrīr al-Mar'ah Fī 'Aṣr al-Risālah, supported by religious authoritative books and scientific journals relevant to the research theme. The results of the study indicate that the call of Islam regarding the obligation to seek knowledge to its adherents is universal, so that there is no legal distinction for both Muslims and Muslim women. Islam also holds that women have the right to get proper education and good teaching as Muslims get. Based on this, according to Abu Syuqqah, the status of women is not an obstacle for Muslim women to have a high spirit in seeking and developing knowledge. The form of women's involvement in education can be in the form of women as students who receive knowledge, or as female teachers who convey knowledge.
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Golkowska, Krystyna. „Muslim women and sport“. Gender and Education 25, Nr. 3 (Mai 2013): 377–78. http://dx.doi.org/10.1080/09540253.2012.755289.

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Hossain, Altaf, und Dr Arjun Chandra Das. „Education of marginalized Muslim girls at higher secondary level in Murshidabad district, West Bengal“. International Journal of Multidisciplinary Research and Growth Evaluation 4, Nr. 4 (2023): 1061–67. http://dx.doi.org/10.54660/.ijmrge.2023.4.4.1061-1067.

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Education is the backbone of the nation just as women's education is the main tool for the development of society .Indian society is a traditionally and culturally diverse society. This society is inhabited by people of different classes, different castes, regions and different religions. Muslims are the largest minority group in India but educationally they are one of the most backward people in the country. Muslim women are far behind the boys and girls of other communities in terms of education, money and social status. Education is considered to be the only process that guides the social, economic, cultural and political development of the individual. Education is the only tool for change and development of the society. The main purpose of this research paper is to look at the reasons behind the backwardness of Muslim women in higher education. The main reasons for the backwardness of Muslim women in education are large families, ignorance about the importance of education, lack of connection between Madrasah education and modern education, poverty, negative attitude towards girl’s education, lack of security for girls.
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Dissertationen zum Thema "Muslim women education"

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Fiore, Nicole. „Reading Muslim women: The cultural significance of Muslim women's memoirs“. Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=97094.

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This study looks at a growing trend in literature: memoirs written by women from Islamic countries. It will deal specifically with the cultural significance of these books in North American culture with special consideration of how the Muslim religion is depicted and therefore relayed to the North American audience. Finally, this paper will look at how these memoirs, and other texts like them, can be used in the classroom to teach against Islamophobia.
Cette étude porte sur une tendance de plus en plus importante dans la littérature contemporaine, celles des mémoires écrits par les femmes des pays islamiques. Plus précisement, cette étude se penche sur la portée culturelle de ces livres dans la culture nord-américaine. Une attention particulière est porté à la façon dont la religion musulmane est représentée et, par conséquent, relayée au grand public nord-américain. Enfin, ce document examinera comment ces mémoires et d'autres similaires peuvent être utilisés en classe pour sensibiliser les élèves aux dangers de l'islamophobie.
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Ahmad, Fauzia. „Modern traditions? : British Muslim women, higher education and identities“. Thesis, University of Bristol, 2006. http://hdl.handle.net/1983/81219129-6528-41a0-b0e8-c4e32a9dadbd.

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Beckett-McInroy, Clare Elizabeth. „Bahraini Muslim women and higher education achievement : reproduction or opportunity?“ Thesis, University of Bath, 2006. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500698.

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This research compares and contrasts the life histories of eleven Bahraini Muslim women, aged between twenty five and fifty, who are educationally ‘successful’, defined as having one or more university degree. It analyzes their educational experiences to see if theories of social reproduction apply to their lives. To this end, the work of Pierre Bourdieu and his concept of cultural capital in its institutionalized, objectified and embodied states are applied, where possible, to the women’s life histories, in particular their educational experiences and related areas. This work shows that embodied cultural capital plays a part in the educational success of the women involved in this study, regardless of social class. For some of the women, institutionalized and objectified cultural capital also played a part and the women who possess these tend to come from more affluent families. It also appears that significant others and critical incidents influence their educational successes. Significant others are those people who have encouraged them educationally in different ways: critical incidents include such things as government scholarships for university degree courses within Bahrain and abroad. Having these things may help other Bahraini Muslim women achieve educational ‘success’. Additionally, the women’s innate ability, their ability to juggle their many life projects and roles, other forms of capital (especially economic capital), their marital status, religious obligations and their culture, all influence their educational choices.
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Md, Shahadat Hossain. „Muslim women education in some villages of West Bengal (India) and Bangladesh (a comparative study in aspects of their educational status, problems and prospects)“. Thesis, University of North Bengal, 2011. http://hdl.handle.net/123456789/146.

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Akl, Amira. „Multimodal Expressions of Young Arab Muslim American Women“. Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1404692026.

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Whitcher, Rochelle S. „The effects of western feminist ideology on Muslim feminists“. Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Mar%5FWhitcher.pdf.

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Mahama, Katumi. „A good education? : the value of formal education in the lives of Muslim women in Ghana“. Thesis, University of Birmingham, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532171.

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The uptake of formal education has been comparatively low for Ghanaian Muslim women and girls since the inception of formal education in Ghana. Consequently, few Muslim women in Ghana occupy key administrative and political positions because they lack formal qualifications which are acquired through formal education. The Ghanaian Government is working towards the achievement of universal primary education and the promotion of gender equality by 2015 as a means to improving the situation of Ghanaian women. This research investigates Ghanaian Muslim women's experiences and perceptions of formal education and the links between their levels of education and their participation in paid employment and local and national decision-making. It applies multi-method approaches based on a framework of Islamic feminism and social justice. Fifty-four Muslim women selected from three districts of the Eastern Region of Ghana participated in the study. Data were collected through semIstructured individual and group interviews and from observations in the field. Findings from the study reveal that perceived poor quality and lack of relevance of formal education on offer, the effect of commitment to social networks, hegemonic structures, fear of cultural shifts resulting from colonial influence, and lack of female-friendly school environments constituted barriers to Muslim women's education. Other findings suggest that poverty, gender inequality, and unresponsive administrative, political and educational structures impact on Ghanaian Muslim (and other) women's educational opportunities. The implications of the findings are discussed in relation to structures and opportunities for education and participation in decision-making at local-government and national levels. The study argues for the importance of addressing these issues if Muslim female participation in formal education is to increase. This, in tum, may enhance women's capacity and willingness to take up key administrative and political responsibilities, improve Muslim women's status and promote social justice in Ghana.
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Rida, A. „Non English speaking background migrant Muslim women and migrant English language provision“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1996. https://ro.ecu.edu.au/theses/945.

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The purpose of this study is to define and delineate the factors which influence the decision by non-English speaking background migrant Muslim women to access or not access their eligibility for English language tuition, as set out by current policies governing the eligibility of migrants to participate in Adult Migrant Education programs. As such, the study is of particular interest to both key informants: teachers, community workers, coordinators, and to the target population themselves-Migrant Muslim women. It is also of benefit to those who are concerned with implementing language programs as it will provide them with an understanding of the issues facing Muslim women that may prevent them from accessing such classes. It is also of particular interest because it delves into and explores an• area where much speculation has taken place, but where little research of significance has been directed. The target population is defined as adult (over age 16) Muslim women from a non-English speaking background who are currently residing in the Perth metropolitan area. Two groups within this target population have been included in the study, the first being those women who have accessed migrant language tuition in a formal class setting (excluding those who have accessed the home tutor scheme). The second being those women who have not, with the objective of drawing a typology of the kind of Muslim women accessing classes-age, country of birth, family, socio-economic status, perceived need to learn English, level of education and aspirations and other relevant variables that were brought to light through the research process. Data was collected using both quantitative and qualitative research methods which involved the analysis of figures pertaining to the numbers of women from Muslim countries of birth who have accessed English language classes through the Adult Migrant Education Program in order to arrive at conclusions about the relative absence of Muslim women in these programs. Qualitative data was collected using a structured interview with twenty three women from the target population as well as interviews with three key informants. The purpose of the key informant interviews was to gain an understanding of the external factors accessibility, availability of information and practical considerations such as child care transport and provision of special arrangements that may affect the decision or the ability of Muslim women to attend classes.
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Madhani, Taslim. „Constructions of Muslim identity : women and the education reform movement in colonial India“. Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98555.

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This thesis examines educational reforms initiated by British colonial officials in late nineteenth/early twentieth century India and the responses they ensued from Indian Muslim reformers. Focusing on the "woman question," British colonizers came to the conviction that the best method to "civilize" Indian society was to educate women according to modern Western standards. Muslim reformers sought to resolve the "woman question" for themselves by combining their own ideologies of appropriate female education with Western ones. Muslim reformers were also deeply concerned with the disappearance of Islamic identity owing to colonial educational policies. Reformers placed the responsibility of maintaining Islamic culture on the shoulders of women so as to both resolve the debate over the proper place of women in society and retain a distinct Islamic identity in the changing Indian context. This resolution limited Indian Muslim women's access to education as well as their participation in Indian society at large.
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Bashir, Humaira. „Rural females’ perceptions on the attitudes and barriers to education : an ethnographic case study“. Thesis, Staffordshire University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599892.

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Bücher zum Thema "Muslim women education"

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Zubairī, Muḥammad Amīn. Muslim k̲h̲avātīn kī taʻlīm. Karācī: Idārah-yi Taṣnīf o Tālīf, Akaiḍamī Āf Ejūkeshanal Kānfarins, 1997.

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Education of Muslim women and girls in India. [Gurgaon: Published by Institute for Social Sector Management in association with] Women Press, Delhi, 2010.

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Nayar, Usha. Education of Muslim women and girls in India. Delhi: Women Press, 2011.

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All, India Muslim Women's Education Conference (1996 Madras India). All India Muslim Women's Education Conference: Souvenir. [Chennai: s.n., 1996.

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Muslim female education: Veil to moon. New Delhi, India: Reference Press, 2014.

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Nuamah, Ishaak Ibrahim. A case for educating the Muslim girl-child. [Ghana]: [publisher not identified], 2005.

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Rachel, Silver, Hrsg. Educated for change?: Muslim women in the west. Charlotte, N.C: Information Age Pub., 2011.

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Saeeda, Shah, und Hanifa Maria, Hrsg. Educating Muslim girls: Shifting discourses. Buckingham [England]: Open University Press, 1998.

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Islam, women, education and social change. Islamabad: PFI and Margalla Voices, 2005.

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Callaway, Barbara. Education and the emancipation of Hausa Muslim women in Nigeria. [East Lansing, MI, USA]: Women in International Development, Michigan State University, 1986.

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Buchteile zum Thema "Muslim women education"

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Hafez, Sherine. „Women and Education in Muslim Context“. In Springer International Handbooks of Education, 1–11. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53620-0_14-1.

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Hafez, Sherine. „Women and Education in Muslim Context“. In International Handbooks of Religion and Education, 251–61. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-64683-1_14.

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Saiyid, Dushka. „Education in a Changing Environment“. In Muslim Women of the British Punjab, 42–61. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26885-6_4.

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Daniels, Doria, und Nazreen Dasoo. „Muslim Women Academics in Higher Education: Reflections from South Africa“. In Women in Islam, 185–95. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_13.

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Sakai, Minako, und Bhirawa Anoraga. „Education, digital enterprise and Islam in the Indonesian modern embedded economy“. In Muslim Women in the Economy, 214–28. New York : Routledge, 2020. | Series: Routledge research in religion and development: Routledge, 2020. http://dx.doi.org/10.4324/9780429263194-13.

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Gross, Zehavit. „Muslim Women in Higher Education: Reflections on Literacy and Modernization in Israel“. In Women in Islam, 149–64. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_11.

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Trevor, Jean. „Western Education and Muslim Fulani/Hausa Women in Sokoto, Northern Nigeria1“. In Conflict and Harmony in Education in Tropical Africa, 247–70. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003243526-18.

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Mirza, Heidi Safia. „Embodying the Veil: Muslim Women and Gendered Islamophobia in ‘New Times’“. In Gender, Religion and Education in a Chaotic Postmodern World, 303–16. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5270-2_20.

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Vatuk, Sylvia. „Schooling for What? The Cultural and Social Context of Women's Education in a South Indian Muslim Family“. In Women, Education, and Family Structure in India, 135–64. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429268649-8.

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Abdugafurov, Rahimjon. „Islam, Women, and Genderization in Professions: The Case of Uzbekistan“. In The Steppe and Beyond: Studies on Central Asia, 79–95. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-8517-3_5.

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AbstractThis chapter investigates how religious discourses construct women’s participation in higher education and the genderization of professions in Uzbekistan. Qualitative in nature, it analyzes primary sources, namely the texts of four contemporary Uzbekistani Muslim religious figures who enjoy a large audience in the country and, to some extent, in the region. Despite having significant dissimilarities, all four figures share one key element—a male-centered approach to women’s participation in higher education and in choosing professions. The chapter employs Peter Glick and Susan Fiske’s “Ambivalent Sexism Theory” to discuss its findings. While the current chapter does not claim a direct correlation between existing Islamic discourses about women’s participation in higher education and the genderization of professions, it argues that the views of the four selected religious figures are reflective of the Uzbekistani society’s values and that they are mutually constitutive.
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Konferenzberichte zum Thema "Muslim women education"

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Malallah GAHAZAL, Maryam, und Shaymaa Harith MUHAMMAD. „Education is a Right to Empower Women for a Better Life“. In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-9.

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The preparation of women is based on providing them with education skills and skills that enable them to accomplish their tasks in a better way and reflect positively on all areas of life and promote the efforts of women in the homeland. Education is one of the most important and prominent rights that must be granted to man regardless of his gender. The importance of women is no less important than the education of men, as both are complementary Society’s tools for progress. Science enhances awareness and develops the ability to establish a correct family upbringing based on sound societal principles that call for love and peace. Therefore, this involves bringing out a conscious generation free from complexes based on division and violence. This is what societies should secure in terms of providing opportunities for women ،supporting them, and providing Ways and tools of education, as education increases women’s awareness of their rights, introduces them to their duties, and guarantees them a healthy and sound life. Islam has made education a duty obligatory for every Muslim man and woman, and here the role of education emerges as an essential aspect of empowering women in acquiring this legitimate right, which is a guarantor that gives them a greater ability to a decent life is one of the basic rights stipulated in many international agreements.
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Abdullatif, Bashir. „Muslim Women Education And Izālah Movement In Kaduna State Of Nigeria“. In International Conference on Humanities. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.10.02.2.

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Handini Listyani, Refti, FX Sri Sadewo und Martinus Legowo. „The Social Body of Muslim Women, An Analysis of Hijab and Beauty“. In 2nd Social Sciences, Humanities and Education Conference: Establishing Identities through Language, Culture, and Education (SOSHEC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/soshec-18.2018.66.

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Pawitan, Zakiah, und Ramadita Fetrianggi. „Representation of Muslim Women in Indonesian Film Posters With Islamic Nuance“. In 3rd International Conference on Arts and Design Education (ICADE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210203.027.

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Sinsuat, Dr Bai Soraya Quesada. „Muslim Women Leaders as Agency Executives in Mindanao: Their Capabilities and Challenges“. In International Conference on Responsive Education and Socio-Economic Transformation. Sons and Daughters Publishing House Inc., 2018. http://dx.doi.org/10.21016/icreset.2018.au14ef26o.

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Gonzalez, Evelyn T., und Alia Salam. „Abstract C06: Adapting a breast cancer education program to reach Arab Muslim women“. In Abstracts: Tenth AACR Conference on The Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; September 25-28, 2017; Atlanta, GA. American Association for Cancer Research, 2018. http://dx.doi.org/10.1158/1538-7755.disp17-c06.

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Graskemper, Michael David. „A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Muhtifah, L., und Z. Prasojo. „Career Muslim Women and Religiosity in Indonesia’s Digital Era: A Perspective of Islamic Education“. In Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291755.

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Swastika, Inden, und Wiyatmi. „The Muslim Women Figure in the Sibel Eraslan’s Khadijah: Ketika Rahasia Mim Tersingkap“. In 1st International Conference on Language, Literature, and Arts Education (ICLLAE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200804.068.

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Aslandogan, Y. Alp, und Bekir Cinar. „A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.

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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Berichte der Organisationen zum Thema "Muslim women education"

1

M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), Dezember 2020. http://dx.doi.org/10.19088/creid.2020.014.

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Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.
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Sultan, Sadiqa, Maryam Kanwer und Jaffer Mirza. A Multi-layered Minority: Hazara Shia Women in Pakistan. Institute of Development Studies (IDS), Dezember 2020. http://dx.doi.org/10.19088/creid.2020.011.

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Shia account for approximately 10–15 per cent of the Muslim population in Pakistan, which has a largely Sunni Muslim population. Anti-Shia violence, led by extremist militant groups, dates to 1979 and has resulted in thousands killed and injured in terrorist attacks over the years. Hazara Shia, who are both an ethnic and a religious minority, make an easy target for extremist groups as they are physically distinctive. The majority live in Quetta, the provincial capital of Balochistan in central Pakistan, where they have become largely ghettoised into two areas as result of ongoing attacks. Studies on the Hazara Shia persecution have mostly focused on the killings of Hazara men and paid little attention to the nature and impact of religious persecution of Shias on Hazara women. Poor Hazara women in particular face multi-layered marginalisation, due to the intersection of their gender, religious-ethnic affiliation and class, and face limited opportunities in education and jobs, restricted mobility, mental and psychological health issues, and gender-based discrimination.
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