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Ningsih, Kurnia. „WOMAN IMAGE IN LITERARY WORKS“. Komposisi: Jurnal Pendidikan Bahasa, Sastra, dan Seni 15, Nr. 1 (10.03.2014): 53. http://dx.doi.org/10.24036/komposisi.v15i1.7156.
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SOSOK PEREMPUAN DALAM KARYA SASTRAAbstractCurrently, women have started to gain access to the public sphere, which was traditionally reserved for men. However, questions remain whether these women have already gained due recognition for their work in the public domain. This phenomena are also present in literature, a creative work which is believed to be able to depict social phenomena with ample clarity. Three short stories published in the Jakarta Posts 2008, and Kompas 2012 chosen to see the reflection of women who entered the public domain which is strongly patriarchal in nature. Ironically, patriarchy still strongly presents in custom, tradition, and religion in which the sanctity of Eastern culture must be kept at all cost.Keywords: image, woman, literary worksAbstrakSaat ini, perempuan sudah mulai mendapatkan akses ke ruang publik, yang secara tradisional untuk laki-laki. Namun, pertanyaannya tetap apakah wanita ini telah memperoleh pengakuan untuk pekerjaan mereka dalam domain publik. Fenomena ini juga hadir dalam sastra, karya kreatif yang diyakini dapat menggambarkan fenomena sosial dengan cukup jelas. Tiga cerita pendek yang diterbitkan di Jakarta Post 2008, dan Kompas 2012 yang dipilih untuk melihat pantulan wanita yang memasuki domain publik yang sangat patriarkal di alam. Ironisnya, patriarki masih sangat hadir dalam adat, tradisi, dan agama di mana kesucian budaya Timur harus disimpan di semua biaya.Keywords: sosok, perempuan, karya sastra
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El-Rumi, Umiarso, und Atiqullah Atiqullah. „KOBHUNG, GENDER, AND RELIGION: HUSBAND AND WIFE POWER RELATIONS IN MADURESE CULTURE“. Harmoni 18, Nr. 2 (31.12.2019): 146–64. http://dx.doi.org/10.32488/harmoni.v18i2.370.
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Salah satu keunikan masyarakat Madura sampai saat ini adalah konsep kobhung yang menjadi tempat penting untuk aktivitas keagamaan maupun mengawasi aktivitas anggota keluarga. Walaupun ada fungsi lain yaitu fungsi ekonomi maupun sosial yang dimainkan oleh kobhung tersebut. Riset ini membahas peran kobhung di tengah kebudayaan Madura; yang posisinya berada di sebelah Barat (kiblat) taneyanlanjheng (halaman panjang) di setiap permukiman penduduk. Ia berfungsi sebagai pusat aktivitas laki-laki (suami) untuk melakukan transfer nilai religi kepada anak-anak atau isteri mereka. Di sisi lain, ia juga sebagai simbol pengawasan dan kontrol (panopticon) keluar-masuk anggota keluarga, terutama laki-laki (suami) atas perempuan (istri). Hal ini terlegitimasi oleh tradisi patriarkal di masyarakat Madura yang tercermin dalam konsep bhupa’, bhabhu, ghuru, rato sangat kental. Konsep ini merupakan sebuah referential standard kepatuhan masyarakat Madura terhadap figur-figur utama secara hirarkis. Oleh sebab itu, riset ini mengurai dinamika budaya dan upaya istri dalam memposisikan diri mereka di tengah budaya patriarkhi. Riset ini lebih masuk pada jenis kualitatif fenomenologi yang meneropong dinamika relasi suami-istri tersebut melalui peran kobhung. Koleksi data yang digunakan adalah tehnik interview dan observasi; sedangkan analisis data memakai analisis interaktif Miles dan Hubermann. Riset ini menemukan bahwa perempuan di panagguan tidak bisa lepas dari konsep “tri aksi”, antara lain: adhandhan, arembi’, dan amassa’(merawat diri, melahirkan, dan memasak). Konsep ini merupakan wujud dari pengabdian dirinya atas keluarga yang diyakini sebagai kodrat (takdir). Karenanya, mereka sama sekali tidak menggugat; bahkan ia menerima dengan lapang dada tentang perannya di dalam rumah tangga.
Kata Kunci: Kobhung, TaneyanLanjheng, Panoptikon
One of the uniqueness of the Madurese community until now is the concept of kobhung which has become an important place for religious activities and oversees the activities of family members. Although there are other functions, namely the economic and social functions played by the kobhung. This research discusses the role of kobhung among Madura culture; whose position is in the west (qibla) taneyan lanjheng (long yard) in each residential area. It functions as a center for male (husband) activity to transfer religious values to their children or their wives. On the other hand it functions as a symbol of supervision and control (panopticon) of family members, especially men (husbands) over women (wives). This is legitimized by the patriarchal tradition in the Madurese community which is reflected in the concepts of bhupa’, bhabhu , ghuru, rato that was very thick. This concept is a referential standard of Madurese compliance with hierarchical main figures. Therefore, this research outlines the cultural dynamics and the efforts of the wives in positioning themselves during patriarchal culture. This research is more into the qualitative type of phenomenology that looks at the dynamics of the husband-wife relationship through the role of kobhung. The data collection used was interview and observation techniques; while data analysis used the interactive analysis by Miles and Hubermann. This research found that women in Panagguan cannot be separated from the concept of “three-action”, among others: adhandhan, arembi’, and amassa’ (taking care of themselves, giving birth, and cooking). This concept is a manifestation of the devotion to the family which is believed to be natural (destiny). Therefore, they don’t sue at all; they even received gracefully about their role in the household.
Keywords: Kobhung, Taneyan Lanjheng, Panopticon
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Roosyidah, Ismiana, und Adi Bayu Mahadian. „Perempuan Muslim dalam Stand Up Comedy Sakdiyah Ma’ruf“. Jurnal Komunikasi Global 9, Nr. 1 (30.06.2020): 1–19. http://dx.doi.org/10.24815/jkg.v9i1.16547.
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Dalam pandangan masyarakat, kultur dan tafsiran agama perempuan masih lekat dengan isu ketidakadilan gender. Khususnya bagi kaum feminisme, pandangan budaya dan keagamaan yang bersifat patriarkis menjadi tantangan untuk kebebasan perempuan dan kesetaraan gender. Dengan menggunakan metode Analisis Wacana Sara Mills, penelitian ini bertujuan untuk mengetahui bagaimana konstruksi wacana perempuan dan Islam dalam stand up comedy Komika Santri oleh Sakdiyah Ma’ruf. Peneliti menganalisis stand up comedy Komika Santri yang dibawakan oleh Sakdiyah Ma’ruf melalui tiga tahapan level analisis yaitu level kata, kalimat, dan wacana. Hasil penelitian menunjukkan bahwa perempuan masih diperbincangkan sebagai korban dalam stand up comedy Komika Santri. Sakdiyah Ma’ruf menegaskan wacana bahwa ketidakadilan terhadap perempuan yang digambarkan dengan adanya pelarangan perempuan dalam beraktivitas di luar dan pembatasan hak perempuan disebabkan oleh ideologi agama yang bersifat patriarki. Melalui wacana tersebut, Sakdiyah Ma’ruf mengesampingkan bahwa diskriminasi terhadap perempuan terjadi karena praktik budaya patriarki yang menjadikan agama sebagai justifikasi untuk melakukannya.In the view of the community, culture and the interpretation of religion is still closely related to the issue of gender injustice. Especially for feminists, patriarchal culture and religion have challenged women's liberation and gender equality. Using Sara Mills’s discourse analysis method, this study sought to understand how Muslim woman was constructed in stand up comedy Komika Santri which was delivered by Sakdiyah Ma'ruf. Researchers analyzed the stand up comedy script through three levels of analysis, including words, sentences, and discourse. The research results showed that women were mainly discussed as victims in the stand up comedy Komika Santri. Sakdiyah Ma'ruf confirms discourse that social injustices against women such as the prohibition of women to perform an outdoor activity and the restrictions of women's rights was caused by religious-based patriarchal ideology. Through such a discourse, Sakdiyah Ma'ruf ignored that discrimination against women occurred because of the practice of patriarchal culture who made religion as a justification for doing so.
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Melançon, Louise. „Je crois en Dieue... La théologie féministe et la question du pouvoir“. Thème 8, Nr. 2 (02.10.2002): 77–97. http://dx.doi.org/10.7202/005016ar.
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RÉSUMÉ En « féminisant » Dieu, la théologie féministe se trouve à confronter lepouvoir masculin et patriarcal comme pouvoir de domination. Dans cetarticle, nous donnons un aperçu d’études sur le patriarcat, particulièrementdans les religions, afin de cerner l’origine et donc les conditions danslesquelles le pouvoir patriarcal s’est développé. Puis dans la présentation desdiscours féministes sur Dieu, dans une perspective critique d’abord, et dansun effort de reconstruction au féminin ensuite, apparaissent des modèles derapports de pouvoir, tout autant qu’une conception du pouvoir. Unquestionnement de fond suit qui engage la poursuite d’une réflexionarticulée sur des pratiques de dire Dieue.
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Natar, Asnath Niwa. „ASNAT: Nabi Surgawi Yang Tersembunyi“. DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 16, Nr. 1 (10.07.2017): 49. http://dx.doi.org/10.26551/diskursus.v16i1.29.
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Abstract: There are some salient female figures who play significant roles in the Bible’s stories. Unfortunately, their stories are not described sufficiently; or in other words, male’s roles have dominated mostly and disguised them. Female figures are conveyed in relation to the men, such as wives, mothers and daughters. Patriarchal culture has abolished women’s roles in history, cultures and religions which give crucial impacts to the exclusion of women in most of their life’s aspects. One of such women who’s deprived is Aseneth, the Joseph’s wife, the Potipherah’s daughter. Aseneth is the significant female figure who plays an outstanding role. Furthermore, she’s an heavenly prophet, to whom the mystery of God’s revealed unspeakably. It’s related to the event when God touched Aseneth’s mouth with the honeycomb, the similar significant story of the calling of the prophets, as it happened upon Jeremiah (Jer 1:9) and Isaiah (Isa 6:6ff). Aseneth’s figure will be able to inspire and strengthen women to come out from their silence and reluctance. Otherwise, she will have encouraged women to struggle against the obstacles of cultures and religion faced for the sake of men’s and women’s equal life.
Keywords: Woman, Patriarchal, Aseneth, Joseph, prophet, Culture, religion, equal.
Abstrak: Ada banyak tokoh-tokoh perempuan yang cukup berperan dalam Alkitab, namun kisah mereka dipotong atau dihilangkan demi menonjolkan peran dan dominasi laki-laki. Kaum perempuan hanya disebut sepintas lalu dalam kaitan dengan laki-laki, yaitu sebagai istri, ibu dan anak perempuan. Budaya patriarkhi telah menyingkirkan perempuan dalam sejarah, budaya dan agama yang berdampak pada penyingkiran kaum perempuan hampir dalam semua bidang kehidupan termasuk dalam kehidupan keagamaan. Salah satu kisah perempuan yang dihilangkan atau disembunyikan adalah kisah Asnat, anak Fotifera dan istri Yusuf. Asnat adalah seorang perempuan yang aktif bahkan seorang nabi Surgawi, dimana kepadanya disingkapkan rahasia Allah yang tak terkatakan. Hal ini dihubungkan dengan peristiwa disentuhnya mulut Asnat dengan sarang lebah, sebagai sebuah kisah pemanggilan nabi-nabi. Peristiwa yang sama terjadi pada pemanggilan Yeremia (Yer 1:9) dan Yesaya (Yes 6:6 dst) sebagai nabi. Kisah Asnat akan memberikan inspirasi dan kekuatan bagi kaum perempuan untuk keluar dari kebungkaman dan kepasifan mereka serta berjuang melawan rintangan-rintangan budaya dan agama yang ada demi kehidupan yang setara antara laki-laki dan perempuan.
Kata-kata Kunci: Perempuan, Patriarki, Asnat, Yusuf, nabi, budaya, agama, kesetaraan.
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Ben-Nun Bloom, Pazit. „State-Level Restriction of Religious Freedom and Women’s Rights: A Global Analysis“. Political Studies 64, Nr. 4 (15.06.2015): 832–53. http://dx.doi.org/10.1111/1467-9248.12212.
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The literature is divided on the nature of the relationship between state-level restriction of religious freedom and women’s rights, as religious freedom can empower members of marginalized groups or advance gender-discriminatory practices. Employing a time-series cross-sectional analysis of data for two decades from 153 nations, this study shows that the relationship between religious regulation and women’s rights depends on the type of regulation, with regulation of the majority religion improving state-level women’s rights and discriminatory regulation specifically targeting minority religions impairing them. Furthermore, the effect of regulation is moderated by the context. Even relatively small regulatory steps promote women’s rights in patriarchal and non-democratic regimes by weakening the religion-state fusion and patriarchal values. However, in liberal democracies, the beneficial effects of regulation wane or even backfire, as religious institutions may rally around the religion. Consequently, this article advocates a multidimensional view of religious freedom, and warns against viewing secularization as inherently promoting gender equality.
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Latifi, Yulia Nasrul, und Wening Udasmoro. „The Big Other Gender, PAtriarki, dan Wacana Agama dalam Karya Sastra Nawāl Al-Sa'dāwī“. Musãwa Jurnal Studi Gender dan Islam 19, Nr. 1 (28.09.2020): 1. http://dx.doi.org/10.14421/musawa.2020.191.1-20.
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Tulisan ini bertujuan untuk mengungkap struktur yang menstrukturkan wacana agama sehingga menjadi patriarkis dan misoginis dalam tiga karya fiksi “Adab Am Qillah Adab?”, “Qiṣṣah Fatḥiyyah al-Miṣriyyah”, dan Zīnah karya Nawāl Al-Sa'dāwī dengan perspektif the big Other dan metode interpretasi. Penelitian ini dinilai penting disebabkan mayoritas kajian gender dan agama masih terfokus pada problem hermeneutik mikro (asbabunnuzul ayat) dan belum mengungkapkan kenapa bahasa kitab suci itu bias. The big Other adalah struktur atau aturan simbolik yang menyebabkan subjek terkungkung sehingga The Symbolic sebagai jangkar subjek semakin tiranik. Sebagai bagian dari teori subjektivitas yang dikenalkan Žižek, the big Other mengandung lack sehingga tidak dapat melakukan totalisasi dan dapat dikritisi subjek. Hasil analisisnya adalah, the big Other internal (irasionalitas dan kontra-faktualitas) dan eksternal (faktor ekonomi dan politik) yang menjadikan konstruksi patriarkis dalam bahasa kitab suci yang kemudian distrukturkan dalam nalar wacana agama. Lack dalam the big Other menjadikannya struktur terbuka sehingga selalu dikritik dan dilawan oleh subjek narasi untuk memperjuangkan otonomi perempuan dalam wacana agama. [The research talks about revealing with religion point of structuralism discourse on patriarchal and misogynic in three works of "Adab Am Qillah Adab?", "Qiṣṣah Fatḥiyyah al-Miṣriyyah" and Zīnah by Nawāl Al-Sa'dāwī which is seeing the Big Other of gender issue and the method of exegeses texts. The value of research takes on gender and religion with focus micro-hermeneutical problems (asbabunnuzul of verses) and language and holy book on reading texts with a biased view. The big Another issue is a case with a symbolic rule to becomes a patriarchal image on perennial discourse. It is to be a traumatic woman incident on religious tyrannies. As part of Žižek's theory, the Big Other issues contain lack meaning with no perfect talk discuss. The points analyses are the internal factor (irrationality and kontra-factuality) and the external factor (the economic and political factors). Perennial discourses make for reading Al-Qur'an with patriarchal power. "Lack" in the Big Other issues makes the open-minded for challenge and critic for women's rights issues in Religion Studies.]
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Kamat, Shefali, und Koshy Tharakan. „The Sacred and the Profane: Menstrual Flow and Religious Values“. Journal of Human Values 27, Nr. 3 (27.04.2021): 261–68. http://dx.doi.org/10.1177/09716858211006529.
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Most religious texts and practices warrant the exclusion of women from religious rituals and public spheres during the menstrual flow. This is seemingly at odds with the very idea of ‘Religion’ which binds the human beings with God without any gender and sexual discrimination. The present article attempts to problematize the ascription of negative values on menstruating women prevalent in both Hinduism and Christianity, two major world religions of the East and the West. After briefly stating the patriarchal values that restrict women from participating in religious rituals and shaming them during menstruation as seen from both these religions, the article highlights the alternate feminist perspectives in beliefs that positively value the menstruating bodies. Thus, the notion of profanity is revalued as sacred in these alternate religious perspectives. Drawing from the writings of Mary Douglas, we then examine the connection between the notion of purity/impurity and menstruation and argue that what makes something pure or impure depends upon the archetype the society chooses to represent itself. In itself, nothing is either pure or impure in the sense of having a value or disvalue. This argument is exemplified through a feministic-hermeneutic approach to the religious practices in two major world religions. The article concludes by uncovering the patriarchal values held by religions as the cause of menstrual taboos in religious practices and argues that the notions of purity/impurity and sacred/profane are the results of the valuations made—from a patriarchal or feministic perspective.
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Nehmé, Hoda. „The Women, Religion and Politics in Middle East“. Caminhos 15, Nr. 1 (18.10.2017): 122. http://dx.doi.org/10.18224/cam.v15i1.5970.
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LA FEMME, LA RELIGION ET LA POLITIQUE AU MOYEN-ORIENT
Resumo: atualmente, a religião não está somente em uma crescente onda de expansão fundamentalista, disfarçada de adversária surreal contra a ocidentalização do globo. Entretanto, assistimos ao desenvolvimento do obscurantismo, como se fosse um tumor em matéria de religiosidade. Neste artigo, pretendemos perceber este processo observando o papel das mulheres. Esta mulher que lutou para encontrar espaço em uma sociedade essencialmente patriarcal e profundamente religiosa encontra-se no jogo de um sistema político-religioso que consome seu meios de sobrevivência social.
Palavras-chave: Religião. Mulheres. Oriente Médio. Patriarcalismo.
Abstract: currently, the religion is not only in a rising tide of fundamentalist expansion, disguised as surreal fight against destroyes the Westernization of the globe. However, we have seen the development of obscurantism, as if were a tumor in terms of religiosity. In this article, we intend to realize this process looking at the role of women. This woman who struggled to find space in an essentially patriarchal society and deeply religious is in game of a politico-religious system that consumes your livelihoods.
Keywords: Religion. Women. Middle East. Patriarchy.
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Columbus, Ogbujah. „Gender in Religious Ethics and Practices“. MELINTAS 33, Nr. 1 (13.07.2018): 1–13. http://dx.doi.org/10.26593/mel.v33i1.2951.1-13.
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There is a somewhat symbiotic relationship between religion and culture: religious practices shape, and are shaped by the culture within which they thrive. When people in a given culture adopt a specifc religion,their culture begins to assimilate only the ethos and practices that are acceptable within that religion; and when a particular religion arises within a given culture, its ethics and rituals are usually grounded on the tenets of that culture. Thus, having strong roots in patriarchal and androcentric cultures, Abrahamic religions cannot shy away from the encumbrances of flawed gender relationships. With the help of feminist studies, we have unearthed the insidious force of gender in the assignment of roles ‘skewed’ to favour men over women not only in politics and commerce but also in religious and social lives. The idea is not to take a knock at the spiritual values represented by these bodies, but to highlight the underlying influence of gender on the various ethics and practices of Judaism, Christianity and Islam.
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Martinez Noriega, Adriana. „Performance a imagen y semejanza de lo ‘indecente’: El evangelio según Santa Rita de Ana Francis Mor“. Arte y Políticas de Identidad 18 (03.11.2018): 17–32. http://dx.doi.org/10.6018/reapi.335981.
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El presente texto plantea un análisis crítico de las estrategias subversivas articuladas en la obra de teatro El evangelio según Santa Rita de Ana Francis Mor. En términos metodológicos, el estudio coloca la obra en el cruce entre teatralidad, religión, “mexicanidad” y re-presentación, y, apoyado en preceptos de los estudios de performance, las “políticas de identidad” y la “teología indecente”, destaca las formas en las que ésta deconstruye y reconfigura el patriarcal imaginario religioso-político nacional. Asimismo, alineada con el tono feminista y queer de la trama, esta investigación resalta la fuerza epistémica del performance como medio para “pervertir” textual y visualmente la Biblia a través de la lectura de un cuerpo marcado por su sexo, género y preferencia sexual. The present text offers a critical analysis of the subversive strategies articulated in the play El evangelio según Santa Rita by Ana Francis Mor. Methodologically speaking, this study centers Mor’s piece at the crossroads between theatricality, religion, “Mexicanness” and re-presentation, and, using performance studies, “identity politics” and “indecent theology” as a platform, it highlights the ways in which the play deconstructs and reconfigures the patriarchal religious-political Mexican imaginary. Also, aligned with the feminist and queer tone of the plot, this research underscores the epistemic strength of the performance as a means to textually and visually ‘pervert’ the Bible by embodying it in a particular sex, gender and sexual preference.
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Mou, Zhongjian. „A study of Chinese traditional patriarchal religion“. Studies in Chinese Religions 2, Nr. 4 (Oktober 2016): 331–65. http://dx.doi.org/10.1080/23729988.2017.1286899.
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Rocha, Abdruschin Schaeffer, und Claudete Beise Ulrich. „A dessacralização da violência contra as mulheres no altar do patriarcado: reflexões a partir dos conceitos desejo mimético e bode expiatório em René Girard“. REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, Nr. 19 (26.06.2018): 15. http://dx.doi.org/10.20890/reflexus.v12i19.718.
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O presente texto reflete sobre a dessacralização da violência contra as mulheres no altar do patriarcado a partir dos conceitos desejo mimético e bode expiatório, expressos no pensamento de René Girard, na relação entre religião e violência. Ele não tratou, especificamente, em seus textos sobre a violência de gênero. No entanto, os conceitos por ele refletidos sobre desejo mimético e bode expiatório podem ser referenciais para entender a sacralização da violência contra as mulheres na sociedade patriarcal e machista brasileira. Uma forma de superar a perspectiva de bode expiatório, a partir do cristianismo, pode ser a releitura bíblica a partir das vítimas, das mulheres violentadas, buscando desconstruir o sistema religioso, machista e patriarcal. Neste sentido, a educação teológica, com referenciais analíticos de gênero na interseção com etnia/raça, classe social, geração e perspectiva feminista, torna-se fundamental no processo de desconstrução de leituras, discursos, práticas religiosas patriarcais, machistas violentas que promovem o desejo concorrente e a criação de bodes expiatórios.The present text reflects on the unsacralization of violence against women on the altar of patriarchy, based on the concepts mimetic desire and scapegoat, expressed in the thought of René Girard, in the relationship between religion and violence. He did not specifically address his writings on gender violence. However, the concepts he reflects on mimetic desire and scapegoat may be benchmarks for understanding the sacralization of violence against women in Brazilian patriarchal and macho society. One way to overcome the scapegoat perspective, starting with Christianity, may be to read the Bible from the victims perspective, from women who have been violated, seeking to deconstruct the religious, macho and patriarchal system. In this sense, theological education, with analytical gender references at the intersection with ethnicity/race, social class, generation and feminist perspective, becomes fundamental in the process of deconstruction of readings, discourses, patriarchal religious practices, violent sexists that promote desire competitor and the creation of scapegoats.
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Ipandang, Ipandang. „Islamic Law and Gender: The Collapse of The Oligarchical-Patriarchal Culture in The Konawe Region of Southeast Sulawesi“. Islam Realitas: Journal of Islamic & Social Studies 6, Nr. 1 (30.06.2020): 1. http://dx.doi.org/10.30983/islam_realitas.v6i1.3247.
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<p class="abstrak">This article focuses on the efforts of women in the Konawe Region of Southeast Sulawesi who seek to gain an egalitarian position in the midst of oligarchical-patriarchal culture. Divorce claims as a trend of regional social become the main discourse on the dynamics of marriage law – in this context of Islamic law perspective. It is ordinarily for this research to use a qualitative approach aimed at forming substantive theories based on the concept of empirical data. The informants of this article were determined using a purposive technique, data collection techniques using in-depth interviews and participant observation, and the interactive model of Miles and Hubermann was used as a data analysis model. This research conclusively found that the power of oligarchic-patriarchal culture lies and legitimized by the interpretation of Islamic religious texts from the Qur’an and Sunnah. This effort also appears massive in the form of "rebellious" actions such as divorce to form an asymmetrical culture. This research examined this pattern in terms of asymmetric gender, namely the movement egalitarian of women who are incompatible with the ideals of male superiority in patriarchal-culture religion.</p><p class="abstrak"><em>Artikel ini fokus pada upaya perempuan masyarakat Daerah Konawe Sulawesi Tenggara yang berusaha mendapatkan posisi egaliter di tengah budaya oligarkis-patriarkis. Gugat cerai sebagai tren kemasyarakatan daerah tersebut menjadi diskursus utama dinamika hukum pernikahan –dalam konteks ini perspektif hukum Islam. Lazim apabila riset ini menggunakan pendekatan kualitatif yang ditujukan pada pembentukan teori substantif berdasarkan konsep data empiris. Informan artikel ini ditentukan dengan teknik purposive, teknik pengumpulkan data menggunakan wawancara mendalam dan observasi partisipan, dan model interaktif Miles dan Hubermann dijadikan sebagai model analisis data. Riset ini secara konklutif menemukan, keperkasaan budaya oligarkis-patriarkis ada serta dilegitimasi oleh penafsiran terhadap teks-teks keagamaan Islam </em><em>dari Qur’an dan S</em><em>unnah. Upaya ini pun masif muncul dalam bentuk tindakan “memberontak” seperti gugat cerai hingga membentuk budaya asimetris. Riset ini mengistilahkan pola tersebut dengan istilah gender asimetris, yaitu gerakan egaliter kaum perempuan yang tidak kesesuaian dengan cita superioritas laki-laki di budaya patriarkis-religius</em></p>
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Duderija, Adis. „Tensions between the Study of Gender and Religion“. Hawwa 15, Nr. 3 (07.12.2017): 257–78. http://dx.doi.org/10.1163/15692086-12341329.
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Abstract In this article, I discuss the tensions between patriarchal and non-patriarchal interpretations of the Islamic tradition and some of the factors which contribute to the engendering of both. In order to contextualize the main discussion in the first part of the article, I outline the historical tensions between the study of religion and gender in general. The question of whether the culturally organizing function of gender is to be inevitably linked to the formation and perpetuation of patriarchal religion in general, and Islam in particular, is explored, or whether religion, including the case of Islam, can be a source of non-patriarchal values and ethics. In the second part, I discuss some of the most prominent factors which contribute to patriarchal interpretations of the Islamic tradition by grouping them, from the perspective of the individual interpreter, into those which pertain to personal opinion regarding the nature of two genders, Sitz im Leben, and interpretational methodology (manhaj). In the context of non-patriarchal interpretations of the Islamic tradition, I discuss its main delineating features and show, by using the work of a contemporary reformist Iranian scholar, H. Y. Eshkevari (b. 1949/1950), how the contemporary non-patriarchal interpretations of the Islamic tradition are sensitive to how both patriarchy and gender influence the process of interpretation.
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Perales, Francisco, und Gary Bouma. „Religion, religiosity and patriarchal gender beliefs: Understanding the Australian experience“. Journal of Sociology 55, Nr. 2 (01.08.2018): 323–41. http://dx.doi.org/10.1177/1440783318791755.
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This study examines diversity in how different religious groups and people with different levels of religiosity see the value and roles of women in Australian society through an examination of their gender beliefs. This addresses a significant gap in knowledge in the Australian scholarship in religious diversity and the impact of religion in family life. Understanding the relationships between religious identity and patriarchal gender attitudes is critical to understanding certain contemporary social problems, such as the links between religion and domestic violence, and devising appropriate intervention. The analyses rely on high-quality panel data from a national sample, the Household, Income and Labour Dynamics in Australia Survey. Identifying with a religion is associated with stronger patriarchal attitudes, but there is remarkable heterogeneity in attitudes across religious groups. Higher religiosity is associated with stronger patriarchal beliefs. Differences in patriarchal beliefs between religious and non-religious people in Australia increased between 2005 and 2015.
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Latifi, Yulia Nasrul, Wening Udasmoro und Juliasih J. „The Subjectivity of Nawāl Al-Sa’dāwī: Critique on Gender Relations in Religious Construction in Adab Am Qillah Adab Work“. Al-Jami'ah: Journal of Islamic Studies 57, Nr. 2 (24.12.2019): 257–86. http://dx.doi.org/10.14421/ajis.2019.572.257-286.
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This writing examines three short stories in the short story anthology of Adab Am Qillah Adab by Nawāl Al-Sa’dāwī, namely: “Adab.Am Qillah Adab”, “al Umm al-Suwisriyyah al-Qātilah”, and “Qiṣṣah Fatḥiyyah al-Miṣriyyah”. The analysis focuses on Nawâl al-Sa’dâwî’s critique of religious constructions of gender relations. The subjectivity of Salvoj Žižek is the theory used and hermeneutics is the method of analysis. The purpose of the study is to find out the reasoning behind the radical acts of Al-Sa’dāwī over her rejection of patriarchal religious constructions in her three short stories. The result of the analysis shows that the literary work is the explanation of the radicalization of the author’s actions, Al-Sa’dāwī, as a subject. Such radicalization is her rejection of the needy Symbolic (patriarchal religion construction) as her attempt to escape the Symbolic. Al-Sa’dāwī continues to move because the subject is split and empty. Therefore, Al-Sa’dāwī makes an effort to seek full self-fulfillment to and approach The Real in order to kill the old tyrannical Symbolic and pick up the new Symbolic, which is the construction of a just religion and liberate women.[Tulisan ini mengkaji tiga cerpen dalam antologi cerpen Adab Am Qillah Adab karya Nawâl al-Sa’dâwî, yaitu: “Adab..Am Qillah Adab”, “al-Umm al-Suwisriyyah al Qātilah”, dan “Qiṣṣah Fatḥiyyah al-Miṣriyyah”. Analisis difokuskan pada kritik Nawāl Al-Sa’dāwī terhadap konstruksi agama atas relasi gender. Subjektivitas Salvoj Žižek adalah teori yang dipakai dan hermeneutik merupakan metode analisisnya. Tujuan penelitian adalah untuk mengetahui alasan di balik tindakan radikal Al-Sa’dāwī atas penolakannya pada konstruksi agama yang patriarkis dalam tiga cerpennya. Hasil analisis menunjukkan bahwa karya sastra menjelaskan radikalisasi tindakan pengarang, Al-Sa’dāwī, sebagai sebuah subjek. Radikalisasi tersebut adalah penolakannya terhadap Yang Simbolik yang berkekurangan (konstruksi agama patriarkis) sebagai usahanya untuk melepaskan diri dari Yang Simbolik. Al-Sa’dāwī akan terus bergerak dikarenakan subjek itu terbelah dan juga kosong. Oleh sebab itu, Al-Sa’dāwī melakukan upaya untuk mencari pemenuhan dirinya secara terus-menerus dan mendekati The Real agar dapat membunuh The Symbolic lama yang tiranik dan menjemput The Symbolic baru, yaitu konstruksi agama yang adil dan membebaskan perempuan.]
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Raday, Frances. „Sacralising the patriarchal family in the monotheistic religions: ‘To no form of religion is woman indebted for one impulse of freedom’“. International Journal of Law in Context 8, Nr. 2 (30.04.2012): 211–30. http://dx.doi.org/10.1017/s1744552312000055.
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AbstractThis article attempts to unravel the universal human rights implications of family law in the three monotheisms – Jewish, Christian and Muslim. At issue is the requirement of gender equality as justice in the family. This requirement is inherent in the human rights agenda, a novel point of departure in political philosophy and antithetical to the patriarchal family sacralised in the monotheistic religions.
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Anam, Haikal Fadhil. „Poligami dalam Hermeneutika Feminis Amina Wadud“. Musãwa Jurnal Studi Gender dan Islam 19, Nr. 1 (28.09.2020): 43. http://dx.doi.org/10.14421/musawa.2020.191.43-56.
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Artikel ini menelaah poligami dalam perspektif hermeneutika feminisme ala Amina Wadud. Buku Qur’an and Woman Rereading the Sacred Text from a Woman’s Perspective adalah landasan dasar dalam perwakilan pandangan Amina Wadud pada tiga pembahasan penting dalam pemikiran pada konsep pembebasan, konsep patriarkhi, dan klasifikasi makna feminis. Penulisan ini membedah hakikat pemikiran Amina Wadud pada hak perempuan dan kebebasan poligami dengan syarat. Islam adalah agama kebebasan dalam menata muamalat dalam pola pernikahan yang rahmatan lilalamin.[The article talks about polygamy in Amina Wadud's hermeneutic feminism theory. The base paper, the Qur'an and Woman Rereading the Sacred Text from a Woman's Perspective, is an essential root in Amina Wadud's thought view. Three meaningful discussions are in Amina Wadud's thoughts on freedom concepts in human rights, patriarchal concepts inhabit rule and classification of feminist meaning in the text Qur'an. This paper examines Amina Wadud's thoughts on women's rights and the polygamy perspective with the rule. Islam is a peaceful religion in engaging relationships in a pattern of marriage.]
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Joy, Morny. „Et la chair s’est faite verbe“. Articles 3, Nr. 2 (12.04.2005): 113–25. http://dx.doi.org/10.7202/057607ar.
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L'oeuvre de Julia Kristeva, surtout ses descriptions récentes de la religion, est à la fois compliquée et provocante. Cet article examine ses recherches à travers trois thèmes : la maternité, le «père de la préhistoire personnelle» et la religion. Quoique Kristeva anime nos pensées de façon merveilleuse, sa thèse principale reste fidèle à une interprétation freudienne des thèmes choisis qui nous laisse dans un monde patriarcal.
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Dildar, Yasemin. „Patriarchal Norms, Religion, and Female Labor Supply: Evidence from Turkey“. World Development 76 (Dezember 2015): 40–61. http://dx.doi.org/10.1016/j.worlddev.2015.06.010.
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Neitz, Mary Jo. „Queering the Dragonfest: Changing Sexualities in a Post-Patriarchal Religion“. Sociology of Religion 61, Nr. 4 (2000): 369. http://dx.doi.org/10.2307/3712521.
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Lelwica, Michelle. „The religion of thinness“. Scripta Instituti Donneriani Aboensis 23 (01.01.2011): 257–85. http://dx.doi.org/10.30674/scripta.67400.
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This paper examines the almost religious-like devotion of especially women in pursuing the goal of a thinner body. The quest for a slender body is analysed as a ‘cultural religion’, which the author calls the ‘Religion of Thinness’. The analysis revolves around four observations. The first is that for many women in the US today, the quest for a slender body serves what has historically been a ‘religious’ function: providing a sense of purpose that orients and gives meaning to their lives, especially in times of suffering and uncertainty. Second, this quest has many features in common with traditional religions, including beliefs, myths, rituals, moral codes, and sacred images—all of which encourage women to find ‘salvation’ (i.e., happiness and well-being) through the pursuit of a ‘better’ (i.e., thinner) body.Third, this secular faith draws so many adherents in large part because it appeals to and addresses what might be referred to as spiritual needs—including the need for a sense of purpose, inspiration, security, virtue, love, and well-being—even though it shortchanges these needs, and, in the long run, fails to deliver the salvation it promises. Fourth, a number of traditional religious ideas, paradigms and motifs tacitly inform and support the Religion of Thinness. More specifically, its soteriology resurrects and recycles the misogynist, anti-body, other-worldly, and exclusivist aspects of patriarchal religion. Ultimately, the analysis is not only critical of the Religion of Thinness; it also raises suspicions about any clear-cut divisions between ‘religion’, ‘culture’, and ‘the body’. In fact, examining the functions, features, and ideologies embedded in this secular devotion gives us insight into the constitutive role of the body in the production and apprehension of religious and cultural meanings.
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Maddock, Peter. „Mammai Mataji“. Fieldwork in Religion 2, Nr. 2 (12.04.2008): 100–126. http://dx.doi.org/10.1558/fiel2008v2i2.100.
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The theological and sociological implications associated with the existence (or non-existence) of ancient Great Goddess religions have been hotly debated for more than half a century, even prior the rise of recognizable feminist approaches to Archaeology and Religious Studies. This rare, if not unique, ethnographic account of such a theology as practised today is therefore a significant intervention, hopefully putting some clothes on otherwise naked speculation. The Sorathiya Rabari pastoralists of Saurastra, western India, hold Mammai Mataji as their Godhead. Mammai Dharma (religion) provides their path to salvation and a guide to right action in the world. It is a vital ingredient of Sorathiya Rabari identity and offers a structure for intra-caste political organization. Like most other Hindus, Rabari social values are unambiguously patriarchal, so how this coexists with belief in an omnipotent feminine Divine is explored throughout the article.
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Rei, Pedro Silva. „Religious leadership in Portugal between dictatorship and democracy. António Ribeiro: a patriarch in times of rupture“. Revista de História das Ideias 36 (2018): 221–43. http://dx.doi.org/10.14195/2183-1718_36_10.
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Wood, Hannelie. „REVISITING MARY DALY: HER VIEWS ON THE TRINITY, MARIOLOGY AND THE FALL AS POST-CHRISTIAN MYTHS“. Studia Historiae Ecclesiasticae 41, Nr. 1 (03.08.2015): 138–55. http://dx.doi.org/10.25159/2412-4265/98.
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According to Daly, the church doctrines on the Triune God, Christology, Mariology and the Fall are all myths, originated from, and as a result of, patriarchy. Daly deals with many topics from a woman’s viewpoint such as deity, evil, Christology, morality and the church. Daly contends throughout her works that women’s power has been stolen from them through the ingrained structures of patriarchy and that women have to reclaim what is theirs. Daly believes that this means the castration of patriarchal language and images that are part of the structures of a sexist world. She sees patriarchy as a world religion and believes that all religions are subjects of patriarchy − living off female energy. Without any doubt, historically women were marginalised: not only in society but also within the church. However with this said, this article will contend that Daly has succumbed to her anger and rage against the patriarchal structures that oppressed her – and other women – placing the blame squarely on God. Daly rejected God as divine omnipotent, divine immutable and divine providence and objected to the fact that God is viewed as being changeless. The wrong ideas of God’s existence were a result of androcentric theological teachings and doctrines, and she turned away from the Christian faith altogether.
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Aslam, Rabbia. „Women Subordination Through Patriarchal Discursive Practices Regarding Inheritance“. Pakistan Journal of Gender Studies 1, Nr. 1 (08.03.2008): 35–46. http://dx.doi.org/10.46568/pjgs.v1i1.254.
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This paper examines socio-cultural practices that deter women from claiming their rights to inherit family property although it is given to them by their religion and is upheld by law. The first section of the research is a brief discussion of research setting and methods. The second section analysis of the data depicts discursive practices such as, patriarchal socialization, decision-making, and customs. It particularly looks at dowry as a custom and as a tool for maintaining women’s subordination. The third section examines the legal hindrances women face to get their inheritance. Finally, this paper presents a brief appraisal of patriarchy as it works for the perpetuation of women’s subordination.
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Henking, Susan E. „Rejected, Reclaimed, Renamed: Mary Daly on Psychology and Religion“. Journal of Psychology and Theology 21, Nr. 3 (September 1993): 199–207. http://dx.doi.org/10.1177/009164719302100301.
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This article reviews Mary Daly's five books published between 1968 and 1987. Mary Daly is a key contributor to the feminist view of religion. The focus of this discussion is her intellectual trajectory that includes critique and reconstruction of both psychology and religion. As she moves from reform to radical feminism and from Christianity to postchristian feminist spirituality, Daly increasingly views both psychology and religion as aspects of oppressively patriarchal culture. Simultaneously, her own work includes psychological insights and envisions psychic integrity as a goal of the spiritual revolution of feminism. Daly's work sponsors a psychology of religion and dialogue between psychology and religion that opposes sexism.
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White, Cindy L., und Catherine A. Dobris. „A chorus of discordant voices: Radical feminist confrontations with patriarchal religion“. Southern Communication Journal 58, Nr. 3 (September 1993): 239–46. http://dx.doi.org/10.1080/10417949309372905.
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Foster, David. „Taming the Father: John Locke's Critique of Patriarchal Fatherhood“. Review of Politics 56, Nr. 4 (1994): 641–70. http://dx.doi.org/10.1017/s0034670500019112.
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This article demonstrates the radical character of Locke's attack on patriarchalism in the TwoTreatises of Government, in part by showing that that attack implies the rejection of the natural and divine order to which patriarchalism appealed to justify itself. In this way, Locke's attack on patriarchalism, which prepared the way for his individualistic liberal politics, is also shown to be an important part of his solution to the political problem of religion. Special attention is given to Locke's disagreement with the Bible concerning the family and its place in political life.
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Fauziyah, Yayuk. „Ulama Perempuan dan Dekonstruksi Fiqih Patriarkis“. ISLAMICA: Jurnal Studi Keislaman 5, Nr. 1 (22.01.2014): 161. http://dx.doi.org/10.15642/islamica.2010.5.1.161-174.
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In the historiography of Islam, female ulama did not as yet receive a sufficient attention from both the historians and the masses. It is this unfortunate thing that this paper is concerned with. It traces the origin of this marginalization—as it were—and finds out that all this is due to the domination of male ulama in the whole history of Islamic thought. While this domination might be acceptable for some, the unfortunate thing is that the male ulama in their turn will offer the patriarchal interpretation of Islam often at the expenses of women. This paper challenges this form of interpretation and calls for the necessity of methodological deconstruction toward a better and more humane understanding of Islam. It supports the efforts of Muhammad Arkoun whose critical method focuses on four stages of analysis in relation to the interpretation of religious text. These are historical analysis, anthropological, sociological and linguistic analysis. The first three are contextual while the fourth is textual. In its analysis, the paper employs an approach that represents a sound and acceptable balance between patriarchy and matriarchy. It believes that gender-based prejudices must be eradicated if we are to produce enlightened discourses of religion.
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Clark, Anna. „The Sexual Crisis and Popular Religion in London, 1770–1820“. International Labor and Working-Class History 34 (1988): 56–69. http://dx.doi.org/10.1017/s0147547900005032.
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Religion is becoming a crucial issue in women's history. Tired of portraying women as misguided victims, historians have begun to show how women have used religion, especially radical religion, to gain added status or at least impart meaning to their lives.l But in this new portrayal we must be careful to untangle the threads of female religious symbolism from the realities of women's lives, to examine the contrast between the opportunities for women in radical religion and the restrictions placed upon them by established churches and chapels. Furthermore, we must consider that religion is vital to the construction of masculinity in strengthening patriarchal power but also in revealing the needs of men, especially plebeian and working-class men, to cope with their lack of power.
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Asnawi, Habib Shulton. „MEMBONGKAR PATRIARKHISME ISLAM SEBAGAI KEARIFAN BUDAYA LOKAL: Sebuah Kritik Terhadap UU. No. 1 Tahun 1974 Tentang Perkawinan“. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, Nr. 2 (22.07.2012): 223. http://dx.doi.org/10.14421/esensia.v13i2.739.
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Patriarchism’s Islam is not a form of accusation that Islam is a patriarchal religion. Patriarchism’s Islam here is a way of interpretation by certain circles, because of its cultural, political, social and historical role of specific, resulting in the claim that Islam is a religion that favor the ideology of patriarchy. This patriarchal ideology that considers women as inferior beings position than men. This forms a negative paradigm to the framers of the law in particular is the law. No. 1 Year 1974 About Marriage. As a result of the UUP, women in Indonesia, suffered discrimination and injustice, this is certainly a violation of human rights. The protection of women's rights is the duty of the government of Indonesia. Therefore, reform/amendment UUP is a necessity that should be done, in order of justice, equality and protection of human rights, especially as indigenous efforts in Indonesia.
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Pranoto, Minggus Minarto. „SELAYANG PANDANG TENTANG TEOLOGI FEMINIS DAN METODE BERTEOLOGINYA“. Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, Nr. 1 (12.04.2018): 1–18. http://dx.doi.org/10.37368/ja.v2i1.57.
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The rise of women's movement and feminist theology show to us about the critical consciousness of women‟s experiences in the patriarchal society. They have fought against the patriarchal society supported by culture and religion. Many women have struggled for their self-respect, justice, and freedom. They have wanted to have an equal right and obligation with man either in church or in society. The aim of this paper is to describe the background of the rise offeminist theology and the richness of Feminist theological method.
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Hacker, Daphna. „Religious Tribunals in Democratic States: Lessons from the Israeli Rabbinical Courts“. Journal of Law and Religion 27, Nr. 1 (Januar 2012): 59–81. http://dx.doi.org/10.1017/s0748081400000527.
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In democratic countries where the law might be influenced by religious communities, family law cases can present one of the most sensitive and complex challenges. Religious laws governing personal status and the supervision of family relations are vital components of many religions and, in some cases, crucial to the cultural survival of the religious community. However, the family laws of some religions are discriminatory towards women, same-sex couples, people of other religions, and other groups. Currently, there is heated political and scholarly debate about the tension between the norms of multiculturalism, which dictate that religious communities be allowed to preserve their values and culture, including through autonomy over family law, and liberal norms prohibiting the discrimination that religious family law can perpetrate.One of the best known liberal advocates for restricting discriminatory cultural practices of minority groups was Susan Moller Okin. Okin maintained that many cultural minorities are more patriarchal than the surrounding culture and that the female members of the patriarchal culture might be much better off were the culture into which they were born to become extinct, if, that is, it could not be altered so as to uphold women's equality. She pointed to religious personal law as one example of a sphere in which patriarchal cultures strive to maintain autonomy at the cost of women's and girls' freedom and basic rights. Consistent with her view, nation states should not give legal autonomy over family matters to patriarchal minorities unless these minorities reform their religious laws so as not to discriminate against or impair the rights of women and girls.
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Ghosh, Ratul. „Battles Against the Body: Reconstructing Femininity in Patriarchal Religio-social Spaces“. Society and Culture in South Asia 2, Nr. 1 (Januar 2016): 103–26. http://dx.doi.org/10.1177/2393861715609825.
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Muhtador, Moh. „GAGASAN RIFFAT HASAN TENTANG KRITIK GENDER ATAS HADIS MISOGINIS“. Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, Nr. 1 (05.02.2018): 73–95. http://dx.doi.org/10.24239/rsy.v13i1.91.
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Riffat Hasan is one of the Muslim feminists against the strong patriarchal culture in his environment. Riffat Hasan's idea of ​​equality is a breath of fresh air for women who have been embraced by a growing patriarchal culture. As a Muslim feminist, Riffat hasan uses gender as an analysis to dismantle the construction of patriarchal culture wrapped with a religious message, especially the hadith of the prophet. The development of religious patriarchism is the result of interpretation of religious teachings that have the impression of gender bias (missoginis), gender bias interpretation model is one of the relations that shows the interaction of patriarchal culture with religion. The relationship forms a mutually supportive argument between religious teachings and patriarchal culture. So that both regions are understood as one-unit. But as a critical effort on the development of religious patriarchism, Riffat Hasan's idea of ​​gender can be used as a medium for finding ideological constructs, and the use of epistemology in the understanding of religious teachings. Thus, patriarchal religious and cultural relations are no longer seen as a whole that must be thoroughly replicated.
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Engin, Ceylan, und Heili Pals. „Patriarchal Attitudes in Turkey 1990–2011: The Influence of Religion and Political Conservatism“. Social Politics: International Studies in Gender, State & Society 25, Nr. 3 (2018): 383–409. http://dx.doi.org/10.1093/sp/jxx021.
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Beaman, Lori G., und Lisa Smith. „« Dans leur propre intérêt » : La Charte des valeurs québécoises, ou du danger de la religion pour les femmes“. Recherche 57, Nr. 2-3 (14.12.2016): 475–504. http://dx.doi.org/10.7202/1038436ar.
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Au cours des dix dernières années, plusieurs rapports et débats publics ont exposé clairement la relation entre la laïcité et l’égalité entre les femmes et les hommes. Dans de nombreux cas, l’égalité hommes-femmes ne semble être envisagée que dans un contexte laïque. Les récents débats publics sur la religion et la diversité au Québec illustrent bien la manière dont laïcité et égalité des femmes sont mises en parallèle. Dans cet article, nous examinons comment le principe d’égalité hommes-femmes ressort de certains des mémoires présentés devant la Commission Bouchard-Taylor, du rapport des commissaires, ainsi que des discussions publiques ultérieures qui ont été menées sur le sujet. Nous explorons ensuite les modalités selon lesquelles l’égalité hommes-femmes a émergé comme thème central des mémoires présentés à l’Assemblée nationale à l’occasion du débat sur la Charte des valeurs québécoises. Notre analyse révèle que ces mémoires présentent les femmes, croyantes ou non, pratiquantes ou non (religious or non-religious) comme des êtres en mal de protection : c’est en effet le cas pour les femmes qui le sont, si l’on part du principe qu’elles n’ont aucune capacité à agir par soi-même (agency); c’est également celui des femmes qui ne le sont pas dans l’optique où elles ne devraient pas être exposées aux dogmes religieux. Dans notre perspective, ces deux postures s’inscrivent dans la lignée d’une attitude patriarcale qui nie la capacité des femmes à agir selon leur propre volonté. En outre, nous remettons en cause l’idée selon laquelle l’égalité des femmes relève de la laïcité, elle-même impliquée dans le patriarcat et emprisonnée dans la question de l’inégalité des femmes.
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Trevett, Christine. „Patriarchal Structures and Religious Education“. British Journal of Religious Education 12, Nr. 1 (September 1989): 6–10. http://dx.doi.org/10.1080/0141620890120102.
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Weisman, Z. „National Consciousness in the Patriarchal Promises“. Journal for the Study of the Old Testament 10, Nr. 31 (Februar 1985): 55–73. http://dx.doi.org/10.1177/030908928501003103.
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Yaqoob, Munazza. „Narratives of Confession: Religion and Patriarchy in the Fiction of Shahraz and Hosseini“. Pakistan Journal of Women's Studies: Alam-e-Niswan 25, Nr. 2 (19.12.2018): 01–17. http://dx.doi.org/10.46521/pjws.025.02.0043.
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This paper discusses Khalid Hosseini‘s novel A Thousand Splendid Suns and Qaisra Shahraz‘s novel Typhoon as social commentaries on the socio-cultural oppressive structures both established and perpetuated by patriarchy, and by patriarchal interpretations of religion to subordinate and victimise women in Pakistani and Afghani societies. The paper also examines these texts as narratives of confession, unfolding crimes and injustices as committed in the name of religion and culture against weak and vulnerable members of the society. Both of these narratives, as forms of confession, voice through, not only their female characters but also men, that ‗the sacred‘ is an effective patriarchal apparatus centred on justifying male control and dominance while denying basic human rights to women, thus relegating them to a secondary position. Through a critical examination of centuries-old socio-cultural norms, which have achieved the status of ‗sacred‘ in such societies, these texts reveal various practices of domestic and structural violence through which the sins of injustice, cruelty, oppression and victimisation of women in the name of culture and religion are justified and exercised in daily life. Both Typhoon and A Thousand Splendid Suns, as narratives of confession, document emotional, psychological, physical, sexual and structural violence committed against women and voice resistance against the oppressive social practices of their respective societies. As narratives of confession, these two texts authenticate the truth presented in the form of fiction.
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Asiyah, Udji, Ratna Azis Prasetyo und Sudjak Sudjak. „JIHAD PEREMPUAN DAN TERORISME“. Jurnal Sosiologi Agama 14, Nr. 1 (01.06.2020): 199. http://dx.doi.org/10.14421/jsa.2020.141-08.
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The wrong meaning in understanding religious commands like jihad, has an impact on the orientation of one’s actions that can lead to evil both to himself and to others. Similarly, the rampant suicide bombing cases involving women covered in various media. This article seeks to examine the extent to which the involvement of women in suicide cases is determined by how he interpreted the jihad and the orientation of his actions and the patriarchal dominance that surrounds him. The cases of female suicide bombs related to terrorism are reported from various media can provide information about the relationship between religious concepts, action orientation and patriarchal domination. This paper reveals that the involvement of women in the case of terrorism is not off the related theme of giving meaning to the concept of religion and the orientation of action and patriarchal domination.
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Patil, Ramesh H. „The Social Status of Indian Women of Different Periods in the Patriarchal Society“. Research Ambition An International Multidisciplinary e-Journal 5, Nr. 4 (28.02.2021): 23. http://dx.doi.org/10.53724/ambition/v5n4.06.
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This study seeks to study the social status of women in India from ancient times to the present day. It mainly studies the social status of women in each era. The findings of this study show that in every age, the status of women has always been secondary to that of men and in patriarchal societies. At the same time, the social, economic, educational, marital, cultural and religious status of women in our society is inferior to that of men. Even today, in the 21st century Indian patriarchal society, women do not have the same status as men. The findings of this study attempt to analyze the social status of women in all areas of a patriarchal society. In Indian society, the role of women is secondary in all aspects of society, such as family, religion, law and media. Everything like reproduction, labor force, sexuality, means of production are under the control of culture. This is why in all these cases woman is left behind in the social position as a man. Considering the social relations between men and women at different levels of social life, it is seen that women do not get equal status with men in all aspects of social life like family, religion, caste and culture. She thinks of men as slaves, possessions, and possessions. In social life, women have been deprived of political, religious, cultural and family rights. “Chool and Mool”,”Muki Bichari- Kunihi Haka” is the attitude towards women which is found to be sexually motivated.
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Whitehead, Andrew L., und Samuel L. Perry. „Is a “Christian America” a More Patriarchal America? Religion, Politics, and Traditionalist Gender Ideology“. Canadian Review of Sociology/Revue canadienne de sociologie 56, Nr. 2 (30.04.2019): 151–77. http://dx.doi.org/10.1111/cars.12241.
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Yusuf, M. „Menggugat Peran Wali Nikah: Potret Bias Gender & Analisa Fikih Egalitas“. Musãwa Jurnal Studi Gender dan Islam 5, Nr. 2 (30.04.2007): 227. http://dx.doi.org/10.14421/musawa.2007.52.227-257.
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Islamic society will always be practically encircled by patriarchal culture and male domination if the body of Islamic laws does not offer the solution to the problem. As long as the patriarchal values dominate all legal considerations taken into account the formulation of law produced will be male biased and subordinate women. As a result, Islam as a religion will appear to be unfriendly to women -a situation which is against its own spirit. This present article aims to discuss the issue of wali in a marriage contract by applying a structuralism method within linguistic paradigm and critical historical approach. Using these methods, the author argues that the mainstream views of Islamic law on wali are gender,biased and unfair to women. Because gender injustice is against the spirit of Islam, the patriarchal fiqh should be re-examined and replaced by the egalitarian Islamic law.
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Glas, Saskia, Niels Spierings und Peer Scheepers. „Re-Understanding Religion and Support for Gender Equality in Arab Countries“. Gender & Society 32, Nr. 5 (13.07.2018): 686–712. http://dx.doi.org/10.1177/0891243218783670.
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Much is said about Middle Eastern and North African (MENA) publics opposing gender equality, often referring to patriarchal Islam. However, nuanced large-scale studies addressing which specific aspects of religiosity affect support for gender equality across the MENA are conspicuously absent. This study develops and tests a gendered agentic socialization framework that proposes that MENA citizens are not only passively socialized by religion but also have agency (within their religiosity). This disaggregates the influence of religiosity, highlights its multifacetedness, and theorizes the moderating roles that gender and sociocognitive empowerment play via gendered processes of agentic dissociations. Using 15 World Values Surveys and multilevel models, our analyses show that most dimensions of religiosity fuel opposition to gender equality. However, the salience of religion in daily life is found to increase women’s support for gender equality and cushion the negative impact of religious service attendance. Also, gender and education moderate the impacts of several religiosity dimensions; for instance, women’s (initially greater) support for gender equality more sharply declines with increased service attendance than men’s. Altogether, this study finds that religious socialization is multifaceted and gendered, and that certain men and women are inclined and equipped to deviate from dominant patriarchal religious interpretations.
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Rook, John. „Making Widows: The Patriarchal Guardian at Work“. Biblical Theology Bulletin: Journal of Bible and Culture 27, Nr. 1 (Februar 1997): 10–15. http://dx.doi.org/10.1177/014610799702700103.
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Taringa, Nisbert, und Clifford Mushishi. „Mainline Christianity and Gender in Zimbabwe“. Fieldwork in Religion 10, Nr. 2 (29.03.2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.
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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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Latifi, Yulia Nasrul. „REKONSTRUKSI PEMIKIRAN GENDER DAN ISLAM DALAM SASTRA: Analisis Kritik Sastra Feminis Terhadap Novel Zaynah Karya Nawal As-Sa’dawi“. Musãwa Jurnal Studi Gender dan Islam 15, Nr. 2 (17.07.2016): 249. http://dx.doi.org/10.14421/musawa.v15i2.1308.
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The material object of this research is a modern Egyptian novel entitled “Zaynah” written by Nawal as-Sa’dawi. The formal object is feminism literary criticism focused on reconstruction of gender and islamic thought in literature. This novel describes the opression of women by religious legitimation and the efforts of the heroines to release them selves from it and also their obsession for getting the ideality of islamic feminism on future . This research aims to describes the opression of women by patriarchal system and its ambivalency, and to describes the deconstruction on it and gets the description of the ideality of future islamic feminism. The result of this analysis reveals : (1) the opression religiously of the heroines based on the theologic assumtion that the woman had created from the man, so she is the second creation; (2) there are so many ambivalency on that opression. The religion is the resourches of ethics and also the opression, the heroes have opressed the heroines by love and hate in the same time, they are very obedient to God; (3) the heroines deconstruct that patriarchal system by showing that the woman stronger than man, the woman can become the subject not object; (4) the ideality of islamic feminisme on future is described as islamic sosialism. This idea have get from Zaynah figure that characterized by: developing androgyni character as tawhid value that feminity and masculinity are important, doing the revolution for changing to good human life, and loving the own culture and local wisdom (eastern).[Objek material penelitian ini adalah novel modern Mesir yang berjudul Zaynah karya Nawal as- Sa’dawi. Objek formal nya adalah kritik sastra feminis yang difokuskan pada rekonstruksi pemikiran gender dan Islam dalam sastra. Novel ini menggambarkan penindasan yang dialami para tokoh perempuan novel dengan dalih agama dan perjuangan mereka untuk membebaskan diri, juga obsesi mereka untuk mewujudkan feminisme Islam ideal masa depan. Penelitian ini bertujuan untuk mendeskripsikan penindasan patriarkis tersebut dan ambivalensinya, dekonstruksi dan gambaran feminisme Islam ideal masa depan. Hasil penelitian menunjukkan bahwa : (1) opresi perempuan berdalih agama didasarkan pada asumsi teologis bahwa perempuan berasal dari laki-laki dan diciptakan untuk laki-laki, sehingga perempuan adalah makhluk sekunder (derivatif); (2) terdapat banyak ambivalensi dalam penindasan tersebut. Agama dipakai sebagai sumber etika juga sumber penindasan, mereka menindas perempuan dengan suka sekaligus benci, mereka senang menindas tapi sangat patuh beragama; (3) para tokoh perempuan novel mendekonstruksi patriarkis tersebut dengan menunjukkan bahwa perempuan lebih kuat dari laki-laki, perempuan dapat menjadi subjek tidak objek; (4) idealisasi feminisme Islam masa depan digambarkan dalam pandangan sosialisme Islam. Ini tersimbolkan dalam figur Zaynah yang bercirikan: mengembangkan sifat androgini sebagai nilai tawhid bahwa feminitas dan maskulinitas sama-sama penting, melakukan revolusi untuk perubahan bagi kebaikan hidup manusia (tidak hanya bagi perempuan), dan mencintai budaya dan kearifan lokal sendiri (dunia Timur)]