Academic literature on the topic 'Family violence Religious aspects Islam'
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Journal articles on the topic "Family violence Religious aspects Islam"
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Indrawati, Triana, Wirayudha Pramana, and Ambar Hermawan. "Peningkatan Pendidikan Keluarga Melalui Pengembangan Parenting Berbasis Islami." DEDIKASI: Jurnal Pengabdian Masyarakat 2, no. 1 (June 8, 2020): 55. http://dx.doi.org/10.32332/d.v2i1.1931.
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This research is motivated by the level of violence that is often done by parents against children who are involved in inappropriate families, this is caused by the knowledge and understanding of parents in the process of educating and caring for children in the family. The purpose of this research is to analyze and describe the improvement of family education through the development of Islamic-based parenting. Parenting results can build good communication between institutions and parents. Related to the pattern of care carried out at the institution and applied by parents at home in harmony, through parenting activities also parents can find out the achievements of the child's development, what basic rights must be completed by parents in the development of children, and provide assistance to parents . Then, continue to be friendly to children, take part in parenting child-friendly activities in educating, guiding and caring within the family, increasing in various aspects. This must be instilled the values of Islamic religious education in the framework of forming the character of good teenagers. In essence, parents are role models for children as real teachers for children. If parents show a good example, then the child will also have a good temperament and vice versa.
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Syalviana, Evie, Ririn Musdalifah, and Syahrul Syahrul. "Resiliensi Keluarga dalam Islam." TASAMUH: Jurnal Studi Islam 14, no. 2 (October 12, 2022): 213–19. http://dx.doi.org/10.47945/tasamuh.v14i2.709.
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The current phenomenon of sexual violence cannot be denied giving special attention in various sectors. Cases of sexual violence that often occur in the West Papua region itself has become a concern for the community. Family resilience is certainly very important to be implemented and considered as an effort to prevent and protect sexual violence against women and children. The purpose of this article is to find out the form of family resilience as a preventive and protection effort from acts of sexual violence in the Papua region. The research methodology used is descriptive qualitative method. The results showed that there were three forms of family resilience, namely physical resilience, social and religious resilience, and psychological resilience. Papua is known for its traditional religion and culture. In solving every problem, it is also inseparable from the involvement of customary rules, so there is a need for views and strategies for family resilience that are related to the customary rules themselves. Therefore, the 3 components described by the researcher in this article are considered important as a form of family resilience, so as to prevent and protect families, especially women and children, from sexual violence
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Abidin, Zaenal. "Konsep Islam dalam Mengendalikan PerilakuAntisosial Remaja." KOMUNIKA: Jurnal Dakwah dan Komunikasi 2, no. 1 (December 22, 2016): 99–112. http://dx.doi.org/10.24090/komunika.v2i1.813.
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family life in modern era indicated erosion of parent's role, responsibility, ond core to educate teenager through their maturity. Therefore, mo/adoptive (ontisociol) teenager od ond behavior that con harm other people. It is because their psychological condition is unstable ond influence of amoral culture, cruelty, violence, ond lock of attention ond control of family, school, ond society. If didn't give much core, its con deprive teenager future, so we need urgent alternative solution, namely: return to fundioning family, school ond society to enhance ond educate positive religious values of teenager, involved teenogeron off socio/ religious odivity ond toke advocated ond consultative odion on every trouble ond their life problems.
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Reda, Amir Abdul. "Framing Political Islam." American Journal of Islamic Social Sciences 33, no. 4 (October 1, 2016): 1–22. http://dx.doi.org/10.35632/ajiss.v33i4.236.
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What aspects of the Syrian Muslim Brotherhood’s (a.k.a. the Ikhwan) cultural/ideological framing contributed to its failure to gather opponents of the Assad regime around its leadership during the 2011uprising? What does this reveal about why some Islamist political parties failed in situations of high political contention, such as the Syrian civil war? I argue that despite considerable evolution in the Syrian Brotherhood’s cultural/ideological framing since its first uprising (1977-82), it failed to target three crucial aspects of the 2011 uprising: the military struggle, the masses, and the religious minorities. My research outlines how the movement’s ideological shift toward non-violence and post-1982 reorientation toward democratic elections (ironically) prevented its members from playing a leadership role in what was mainly an armed struggle. At the same time, my research outlines how this evolution and its related changes attracted neither the masses, which remained oriented toward the traditional economic elites, nor the Sunni-oriented religious minorities. I argue that these three crucial aspects undermined the Ikhwan’s efforts and illustrate how poor cultural/ideological framing can doom even those Islamist political parties with the strongest resource mobilization capacities and previously unmatched situationsof political opportunity structures.
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Amatul, Amatul Jadidah. "KONSEP KETAHANAN KELUARGA DALAM ISLAM." MAQASHID Jurnal Hukum Islam 4, no. 2 (December 30, 2021): 65–77. http://dx.doi.org/10.35897/maqashid.v4i2.723.
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Islam pays its great attention towards family life by putting the fundamental sources of familyhood in daily life activities. These fundamental sources have to be emphasized in some form of aspects such as educational aspect, biological, religious, caring, social, economic, and entertaining aspect. Family life qualities certainly depend on the relation with the society. These qualities literally influenced the environment and people in general, moreover for the citizen. Family becomes the medium for individual to sprout over of mental caring and sustainability. Family’s sustainability constitutes of the mediums to comprehend the family’s member accomplishments. Each individual must be measured by its aspect on the roles, function, and responsibility to create prosperity. Ideal family sustainability can be measured by its tenacity towards structural changes, functions, and communication as well. Thus, this family sustainability aspects can be defined into five: religion, physical, mental, economic, and sosial sustainability. This is the main aspect in the familyhood. Almost out of the question for Indonesia to be able to compete in the future when the family sustainability is neglected
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Keri, Ismail. "LEGISLASI HUKUM KELUARGA ISLAM BERDASARKAN KOMPILASI HUKUM ISLAM." Ekspose: Jurnal Penelitian Hukum dan Pendidikan 16, no. 2 (April 14, 2019): 361. http://dx.doi.org/10.30863/ekspose.v16i2.97.
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Islamic Family Law consists of fundamental nationalities that always live and develop along with the development of society in the life of the nation. The configuration of national life interests is an instrument contested by the nation's components in these interests in the path of the state constitution, thus gaining a place of legitimacy in the process of constructing a national legal order. The history of national legal legislation has included the Compilation of Islamic Law as one of the country's alignments with the process of Islamic family law into National law. At the same time, the recovery of the development of Islamic Family Law is increasingly lively as the process of finding answers to Islamic problems in the archipelago's insight, how: Compilation of Islamic Law accommodates changes in the application of Islamic family law in Indonesia?The description that can be obtained in this study shows that based on the history of beginning, the Compilation of Islamic Law is present as meeting the needs of the Islamic community as well as filling in the gaps that occur in the Religious Courts whose authority is regulated in Law No. 7 of 1989. However, in its journey, a number of studies and studies explained that the Compilation of Islamic Law contained a variety of potential criticisms, in which the Compilation of Islamic Law was deemed to be no longer sufficient in resolving various complex complexity problems. Therefore it is necessary to reconstruct the Compilation of Islamic Law by paying attention to the principles of equality (al-muswah), brotherhood (al-ikhâ`), and justice (al-`adl), as well as basic ideas for the formation of civil society, such as pluralism, gender equality , Human rights, democracy, and egalitarianism, so that the needs of Islamic family law can be fulfilled in several such as Constitutional aspects, Content aspects (Material / Content and Ideas), Aspects of Islamic Law Enforcement (rule of law) in the Indonesianness frame.
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Stroumsa, Sarah, and Gedaliahu G. Stroumsa. "Aspects of Anti-Manichaean Polemics in Late Antiquity and Under Early Islam." Harvard Theological Review 81, no. 1 (January 1988): 37–58. http://dx.doi.org/10.1017/s0017816000009949.
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Mani established his religion on very broad syncretistic grounds, in the hope that it could conquer the whole oikumene, East and West, by integrating the religious traditions of all peoples—except those of the Jews. Although Manichaeism as an organized religion survived for more than a thousand years, and its geographical realm extended from North Africa to Southeast China, this ambition never came close to being realized, and the Manichaeans remained, more often than not, small and persecuted communities. Yet, in a somewhat paradoxical way, Mani did achieve his ecumenical goal. For more than half a millennium, from its birth in the third century throughout late antiquity and beyond, his religion was despised and rejected with the utmost violence by rulers and thinkers belonging to all shades of the spiritual and religious spectrum. In this sense, Manichaeism, an insane system, a “mania,” appeared as the outsider par excellence.
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Hasanah, Mizanul, and Muhammad Anas Maarif. "Solusi Pendidikan Agama Islam Mengatasi Kenakalan Remaja Pada Keluarga Broken Home." Attadrib: Jurnal Pendidikan Guru Madrasah Ibtidaiyah 4, no. 1 (May 23, 2021): 39–49. http://dx.doi.org/10.54069/attadrib.v4i1.130.
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Starting from the writer's anxiety with the spread of violence and social deviation as well as the social behavior of the future young generation today. Several factors that really stand out are the result of internal influences, namely family. Most children in their teens show signs of deviance and rebellion, whether overt or secretly. The author is well aware that many other factors influence these things. However, juvenile delinquency treatment is often found due to the broken home factor. In this case, the family has an important role in creating children who have good morals in the future. One of them is by instilling good values in children, namely with Islamic religious education from an early age and ever since childhood. The approach used is descriptive qualitative with the interview method. Informants are the parents or guardians of the student. The purpose of this paper is to find out how parents teach religious education, what are the supporting and inhibiting factors of Islamic religious education and the best solutions in Islamic religious education in broken home families
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Faozan, Ahmad. "MODERASI BERAGAMA DALAM PENDIDIKAN AGAMA ISLAM UNTUK MASYARAKAT MULTIKULTUR." Hikmah: Journal of Islamic Studies 16, no. 2 (December 29, 2020): 219. http://dx.doi.org/10.47466/hikmah.v16i2.170.
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Abstract
This article proposes the whole-school approach model, an approach to put multicultural education as strategy to involve all the stakeholders of schools in one system. Islamic education is a sub system of multicultural national education system. Religious moderation in Islamic education is a hidden curriculum, to present Islam as moderate religion, not to serve religious subject as violence and extremism. The strategy or religious moderation can be seen from some aspects, such as teacher, textbook and extra-curricular activities.
Abstrak
Artikel ini menawarkan model whole-school approach, pendekatan yang memandang pendidikan multikultural sebagai sebuah strategi pendidikan yang melibatkan semua elemen sekolah sebagai sebuah sistem. Pendidikan Agama Islam merupakan sub sistem dari sistem pendidikan nasional yang multikultural. Moderasi beragama dalam pendidikan agama Islam dijadikan sebagai hiidden curriculum berarti cara mengajarkan pendidikan agama Islam yang moderat, bukan pendidikan agama yang mengajarkan kekerasan dan keekstreman. Strategi moderasi beragama dalam pendidikan agama Islam untuk masyarakat Indonesia multikultural dapat dilihat dari beberapa aspek antara lain guru, buku ajar dan kegiatan ekstrakurikuler.
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Rahman, Mushtaqur. "Family and Law in Islam." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 189–90. http://dx.doi.org/10.35632/ajis.v6i1.2710.
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Without fanfare, a significant conference on "Family and Law in Islam",took place at the Ramada Inn, Istanbul, May 17-21 1989. More than twentyfiveinvitees from Britain, Egypt, Hungary. India, Pakistan, the United States,and Grand Muftis of Syria and North Yemen attended the conference. Alsoattending were the essential support personnel of the Council of World Religions(CWR). and its Executive Director, Frank Kaufmann. The CWR, a subsidiaryof the International Religious Foundation (IRF) did everything possible tomake the conference a very rewarding experience for all participants.Unlike other conferences, only major assumptions and conclusions werepresented by the authors to set the stage for discussion. To facilitate thediscussions, the organizers had distributed papers a month ahead of time.A certain "pairing" was also attempted, but this was by no means exclusive,and a major part of the proceedings consisted of free-range discussions.punctuated by the Grand Mufti of Syria and his stories on topics rangingfrom camels to watermelons. reflecting on interconnections, between andrelative importance of particular situations.Since the CWR plans to publish, in full or in part, contributions to thisconference, and since these tend to be well documented and meaty. we willonly provide here an idea of the flavor and scope of the topics and discussions.Mohsin Labban of Alexandria, Egypt was the first to discuss the spiritualand moral aspects of the Shari'ah concluding that a woman's fulfilment isin her inclination to possess. By learning to coexist with her husband's otherwife or wives. she may overcome egotism. selfishness, and jealosy. AbdallahNuruddin Durkee of the Darul lslam Foundation, defined secularity andsecularism and showed that none of these institutions provide answers toproblems facing a family. Then lmtiaz. Ahmad of Karachi University presentedhis paper on the role of family in Islamic society, upholding traditionaJ lslamicvalues and denouncing Western intrusions. Other participants from Pakistanwere as varied as their assumptions. Abdul Rashid of Karachi Universitydescribed the status of women in Islam, stating that there is nothing in Islamto bar a woman from being the head of the government, as is the case incontemporary Pakistan. Hassan Qasim Murad, also of Karachi University,discussed the question of equality and equal rights, contending that inequalityof sexes, inferiority of woman to man, was written in the sacred texts, the ...
Dissertations / Theses on the topic "Family violence Religious aspects Islam"
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Gallaher, Paul. "Political exclusion and violence : the Islamist movement in Egypt /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Sep%5FGallaher.pdf.
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Thesis (M.A. in Security Studies (Defense Decision-Making and Planning))--Naval Postgraduate School, Sept. 2004.Thesis advisor(s): Anne Marie Baylouny. Includes bibliographical references (p. 101-105). Also available online.
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Petersen, Elizabeth. "Challenges experienced by clergy in dealing with domestic violence." Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1331_1181561776.
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This thesis sought to explore the challenges experienced by selected clergy within the Anglican Church in dealing with domestic violence. The sample was drawn from the Diocese of Cape Town of the church of the Province of Southern Africa, based on the participants' experience of the phenomenon and their willingness to participate in the study. The researcher used face-to-face interviews utilizing a semi-structured interview guide for data collection. Questions were open-ended to allow for free flow of information. Because of the sensitive nature of the study, probing questions were followed up by responses to get in-depth perceptions and experiences of clergy's involvement in domestic violence. With reference to the ethical considerations in this study, all participants were thoroughly briefed before the interview with clear explanations of the goal, procedure and advantages of the study. Participants had the opportunity to withdraw at any stage of the interview as participation was completely voluntary.Consistent with literature, this study confirmed the complex nature of domestic violence. Participants experienced various challenges on different levels in the ministry pertaining to domestic violence.These challenges primarily related to the lack of training in dealing with real life issues such as domestic violence during their theological training, the lack of theological guidelines offered by the church to address patriarchal societal practices, beliefs and gender stereotyping, and the lack of guidance on contexual interpretation of Scriptures.
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Lee, Elisa Petra. "Domestic violence in a faith-based setting." CSUSB ScholarWorks, 2007. https://scholarworks.lib.csusb.edu/etd-project/3076.
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The focus of this study was domestic violence in a faith-based setting. The researcher utilized the constructivist approach in building a subjective understanding of the research topic and possible interventions.
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Shaikh, Sa'diyya. "Battered women in Muslim communities in the Western Cape : religious constructions of gender, marriage, sexuality and violence." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17491.
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Bibliography: pages 204-228.Historically Muslim women have been marginalised in the examination of Islamic texts and Muslim society. This has resulted in the non-recognition and silencing of women's perspectives as well as the concealment of some of the traumatic realities experienced by groups of Muslim women. Exacerbated by pervading social and religious notions of "private" families, the incidence of wife battery within Muslim societies have been largely hidden violence against wives is seen as the manifestation of a sexist and patriarchal ideology. This study examines the manner in which Islamic gender discourses inform and impact upon the phenomenon of violence against women. The related tensions between patriarchal and egalitarian Islamic perspectives are explored. This study involves a two-fold feminist analysis of gender ideology in religious texts and contemporary Muslim society. At the level of textual studies, I applied a feminist hermeneutic to medieval and contemporary Qur'anic exegetical literature. The examination of medieval period focused on the exegesis of Abu Jafar Muhumammad b. Jarir al-Tabari (839-922), Abu al-Qasim Mahmud b. Umar Zamakshari (1075-1144), Fakhr al-Din al-Razi (1149- 1210). The study of contemporary exegetical literature concentrated on the approaches and exegeses of Fazlur Rahman and Amina Wadud-Muhsin. Hermeneutical debates on violence against wives were focused on the interpretations of the Qur'anic notion of female nushuz (Q.4:34). In examining contemporary Muslim society, I employed feminist qualitative research methodology. I interviewed a number of women from a South African Muslim community in the Western Cape. Here, the sample consisted of eight women with whom open-ended in-depth interviews were conducted. The interviews were transcribed and thematically analysed. I found that interweaving levels of religious symbols and discourses shaped normative understandings of gender relations. This in turn had implications for both structural and practical discourses of violence against women in Muslim societies. Islamic gender ideology spanned the continuum from patriarchal to feminist approaches. Misogynist religious understandings reinforced the husband's right to control and coerce his wife, even if this implied the use of force. On the other hand, egalitarian Islamic perspectives prioritised the Qur'anic ethics of equality and social justice and rejected the violation of women. I argue that Islam provides numerous resources for the pro-active empowerment of women and the promotion of the full humanity of women.
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Ahmed, Tanveer. "The role of moderate Muslims in combating violent Jihad." Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FAhmed.pdf.
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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2007.Thesis Advisor(s): Simons, Anna. "December 2007." Description based on title screen as viewed on January 18, 2008. Includes bibliographical references (p. 65-72). Also available in print.
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Elliyoon, Arezou, and University of Lethbridge Faculty of Management. "Work-family interface in Iranian women : the roles of religiosity and gender-role ideology / Arezou Elliyoon." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Management, 2010, 2010. http://hdl.handle.net/10133/2603.
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This research assessed the effect of religious orientation on experiences of Iranian women in balancing their work and family roles. Based on the proposed relationships among main variables of this study which are religiosity, gender-role ideology, work-family conflict and work-family facilitation, it was also hypothesized that gender-role ideology would mediate the relationships between religiosity and work-family conflict/facilitation. The participants of this study were 221 Iranian female employees working in the Wood and Glue Industry. The results supported some of the developed hypotheses. For instance, they showed that women with stronger religious beliefs felt the extra time spent on work responsibilities would have been better devoted to family roles. Further, the women who indicated that the role of religion is highly significant in their lives experienced less conflict between the behaviors performed at home and those performed at work. The results did not support the hypothesized mediating role of gender-role ideology.viii, 89 leaves ; 29 cm
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Folly, Rebecca P. F. "The subjective experiences of Muslim women in family-related migration to Scotland." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6273.
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Muslim family members constitute a significant migration flow to the UK (Kofman et al., 2013). Despite such observations, this form of mobility is under-explored in geographic scholarship on migration. Accordingly, this thesis examines the subjective experiences of migration of a small group of Muslim women, who migrated either with or to join their families in Scotland. Participant observation, focus groups and the life narratives of eight women are used to gain an in-depth understanding of both the reasons for and the consequences of migration for this group of Muslim women. In addition, this thesis examines the role of a secular community-based organisation in supporting migrants in their everyday lives. Drawing on conceptual approaches to migration, this study reveals diverse and complex motivations among participants in “choosing” to migrate. Far from “victims” or “trailing wives”, participants privileged their children's needs but also the possibility to transform their sense of self through migration. The study draws attention to the struggles of daily life in Scotland where, bereft of extended family, the synchronisation of migration with childbirth resulted in some participants enduring years of isolation. Such struggles resulted in changes in the home, with husbands providing both physical and emotional support. The experience of migration affected the women's religious identities, providing solace as well as a way to assert belonging in Scotland by drawing on Islamic theology. The community-based organisation provided a “safe space”, bridging the secular and non-secular and offering women the chance to socialise, learn and volunteer. The study shows that volunteering provided not only a way into paid work but also shaped women's subjectivities and home lives. However, the re-direction of national government funding towards “Muslim problems” threatens to undermine the organisation's ability to continue to meet the local needs of Muslim migrant women.
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Van, Dyk Anna Margaretha. "The voices of women and young people who experienced domestic violence." 2000. http://hdl.handle.net/10500/16296.
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Women and young people who have experienced domestic violence view themselves through an abuse-dominated lens, causing thin descriptions of themselves. Research was undertaken with seven women and eleven young people to explore how they had experienced domestic violence and to co-author and co-construct new stories of identity. This research addressed how a narrative pastoral approach guides therapeutic conversations with people who have experienced domestic violence. A narrative approach has at its heart the notion of decentred practice and an ethic of care. Reflective letters after each group meeting played a central part of the research. The letters were structured to tell the alternative stories emerging during and between sessions. These stories were told and retold and in each telling the women artd young people experienced alternative views of self and joined others in this re-writing. Participants spontaneously continued to meet beyond the completion of the researchM. Th. (Practical Theology)
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Partab, Rubeena. "Challenging violent masculinities : a critical feminist investigation of the relationship between domestic violence and religion." Thesis, 2012. http://hdl.handle.net/10413/6407.
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When something is about masculinities it is not always about men. Kosofsky-Sedgwick (1995 :12) Any society that is lauded for its exemplary National Constitution that asserts and affords their citizens basic human rights is accountable for how those rights are translated into the "lived experiences" of its citizens. In South Africa, a pronounced and violent identity has become notoriously established by the blatant disrespect for women's rights, a reality predominantly present within the marital dyad. Unfortunately, even after eighteen years of political liberation and some fourteen years after the promulgation of the much-lauded Domestic Violence Act No. 116 of 1998, the culture of human rights has not demonstrably translated into women's rights as countless women continue to be challenged in their marriages by the dictates and privileges of hegemonic masculinities that their husbands subscribe to. In order to engage with this prevailing and destructive state of disharmony and abuse in marriages, this study concentrates on a simple yet logical question of "why do men do what they do?" centred as it is within the compass of their violent relationships with their wives. This exploratory research project afforded an in-depth understanding and examination of seven married men who were afforded an opportunity to engage in four focus group discussions to describe and detail their subjective narratives of their violent relationships. This research provided spaces for men's reflective accounts of their violence, thereby offering insightful interpretations of the contours of the contradictions contained in the social construction of masculinities which in South Africa is multi-faceted. The sample frame comprised of men who reside in Phoenix, a large township, north of the city of Durban. According to racial profile, all were South African Indian. Their ages ranged from 34 to 61 years, while their wives were between 35 to 60 years of age. Years of marriage ranged from 3 to 35. Three respondents were in their first marriage, while four were married for the second time. Five respondents had matriculated; while one possessed a post-matriculation qualification and one had completed Standard Six (present High School Grade 8). Concerning their religious affiliation, six of the respondents were Christian and one was Muslim. Utilising critical, freminist and masculinity theories, the 'authoritative discourses' offered by the respondents were meaningfully interrogated, examined and analysed. In particular, the study paid careful attention to the inextricable links between the constructions of masculinities, domestic violence and the sociology of religion. Emergent meta-themes that emanated from the extensive narratives of the men on their violent relationship with their wives included the priveleges of patriarchy; religion and male privelege, and finally the clash between religious belief and the South African criminal justice system. It is within the acknowledged space of the "web of associated factors" which contribute to domestic violence, that conclusions were reached. The study logically concludes that a deliberate, coherent, sustained, and spiritual ethos is needed in South Africa so as to ameliorate the damaging and destructive effects that are presently and overwhelmingly dictated by the presence of hegemonic masculinities.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Owino, Kennedy Onyango. "Examining the social, religious and cultural discourses on "maleness" and its possible influence on domestic violence in South Africa: A critique of some expressions of evangelical theology." Thesis, 2009. http://hdl.handle.net/10413/68.
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My journey in writing this dissertation has been both intellectually and emotionally challenging keeping in mind firstly that I am a male scholar (an “outsider”) responding to issues related to maleness, the abuse and oppression of women. Secondly, that I have a personal “sacred story” of the effects of abuse and violence in the home where I grew up; and thirdly, that am strongly a conservative evangelical by faith. However, these three aspects interplay in contributing to my motivation of seeking for a mended world especially for professing Christian women within the evangelical context.
The focus of this study is: Examining the social, religious and cultural discourses on “maleness” and its possible influence on domestic violence in South Africa: A critique of some expressions of evangelical theology. The study argues that the predominant social, religious and cultural discourses portray some expressions of evangelical theology. It maintains that our distorted perceptions of God (how we have imagined God as “male”)—hence maleness, has influenced male paradigm of domination among partners. As a result, this has possibly influenced and contributed to domestic violence (DV), abuse and oppression of women within some evangelical context in South Africa. Hence, the prevalence of abuse and oppression of women in the evangelical context, the battle for the humanity and dignity of women as human beings created in God’s image and that female and male are equal in God are motivations that made me pursue this study.
Having evaluated the theology and the inherited evangelical traditions, it becomes certain that transformative praxis that counteracts abusive and oppressive ideologies against women among evangelicals is imperative. To achieve this, the study has used an already published case study on interviews conducted among Christian women in the Full Gospel Church (FGC) in Phoenix, Durban. This has been used to facilitate theological observations. In seeking to answer its research question the dissertation examines and critiques the predominant discourses portrayed as some expressions of evangelical theology in chapters four, five and six as analysed from the said case study. The study achieves this purpose by engaging a theological reflection as its methodology through applying a “feminist theology of praxis” as its theoretical framework. Hence, the study proposes alternative evangelical theological discourses and resources for transformative praxis as its focus. The findings are tentative and require future empirical research.
Arguing that “Theological statements contain as much truth as they deliver practically in transforming reality” (Sölle quoted in Ackermann 1996:42), the dissertation concludes with addressing the implications of this study by proposing practical ways for transforming men, aiming at deconstructing abusive and oppressive male paradigms.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
Books on the topic "Family violence Religious aspects Islam"
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al- Islām wa-al-marʾah wa-al-ʻunf. [Tunis]: Manshūrāt ʻAlāmāt, 2002.
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Domestic violence and the Islamic tradition: Ethics, law, and the Muslim discourse on gender. Oxford, United Kingdom: Oxford University Press, 2013.
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Islam and violance in the modern era. New York: Palgrave Macmillan, 2005.
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Satha-Anand, Chaiwat, Paige Glenn D, and Gilliatt Sarah, eds. Islam and nonviolence. Honolulu: Center for Global Nonviolence Planning Project, Matsunaga Institute for Peace, University of Hawai'i, 1993.
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Institusi Kekeluargaaan Islam. Kuala Lumpur: Dewan Bahasa dan Pustaka, Kementerian Pendidikan Malaysia, 1989.
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Weintritt, Otfried. Familie im Islam. Stuttgart: Breuninger-Stiftung, 2002.
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Kotsch, Michael. Gewalt im Islam?: Der Kampf für eine islamische Weltgesellschaft. Lage: Logos, 2002.
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Inside jihad: Understanding and confronting radical Islam. [S.l.]: T. Hamid, 2008.
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Hamoneau, Didier. Islam contre terrorisme: Le doux visage d'une religion--. Beyrouth, Liban: Albouraq, 2002.
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Samuelsson, Jan. Kärlek och familjeliv enligt islam: Fakta och värderingar kring islam. Stockholm: Natur och Kultur, 1996.
Find full textBook chapters on the topic "Family violence Religious aspects Islam"
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Afrouz, Rojan, and Beth R. Crisp. "Anti-oppressive Practice in Social Work with Women Wearing Hijab." In Exploring Islamic Social Work, 203–18. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_12.
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AbstractReligious beliefs are central to the identity of many people, often signalled by their physical appearance, for example, clothing, hair or jewellery. If prevented from such a form of self-expression, some take action against what they consider a contravention of their human rights. The predominance of this discourse can obscure the possibility that there are others who are forced to signal a religious viewpoint which they may not subscribe to. This chapter explores the wearing of hijab by Afghan women who have lived in Australia less than 10 years. While some choose to wear hijab, there were others who spoke of being forced to wear hijab as a form of domestic violence. Furthermore, whereas for some, not wearing hijab represents a freedom to dress in accordance with their understandings of Australia as a secular society, a few felt that wearing clothes which marked them as Islamic increased the likelihood of attracting xenophobia and discrimination. Hence, for many women, decisions around hijab represented compromise between the demands of their family, the Afghan community and the wider Australian society, rather than a free choice. Consequently, if social workers assume women’s religious beliefs and identity are congruent with their appearance they may inadvertently be contributing to women’s oppression. As such, this chapter explores notions of anti-oppressive practice when working with Muslim women living in non-Muslim majority countries, particularly in respect of dress codes which are associated with Islam.
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Katsikas, Stefanos. "The Annexation of Thessaly." In Islam and Nationalism in Modern Greece, 1821-1940, 72–94. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190652005.003.0005.
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The annexation of the region of Thessaly to Greece was a turning point in the organization and life of the Muslims in the region. Thessaly did not become part of Greece after a revolution or a military conflict but after prolonged negotiations with the Ottoman state, which were conducted under the auspices of the Great Powers at the time. About 40,000 Muslims lived in Thessaly (11 percent of the region’s total population) prior to the region’s annexation to Greece, and both the Ottoman Empire and the Great Powers forced the Greek state to adopt an institutional framework with the aim of protecting the religious and cultural autonomy of Muslims. Religious officials (muftis) became community leaders, sharia courts were in operation to judge family and property affairs for the Muslims, and aspects of sharia became part of the country’s legal system.
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Fadhil, Samaher A., and Hasanein H. Ghali. "Islamic Cultural-Spiritual Guidance in Caring for Cancer Patients, Iraq." In Global Perspectives in Cancer Care, 329–39. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.003.0032.
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The cultural and religious backgrounds of every patient, family, and community present challenges to the delivery of health services to cancer patients. People’s attitudes toward the intrusion of cancer are often influenced by their beliefs and social and cultural norms and may even differ among people of the same ethnic background, according to their level of education, inclination, socioeconomic status, and life experiences. A cancer diagnosis affects the physical, psychological, social, and spiritual health of patients and their families as well as the emotional and spiritual health of their caregivers. Ultimately, understanding the nuances in the cultural and spiritual values, perspectives, and beliefs of each patient is crucial for providing appropriate health care in a culturally competent manner. Islam is the second-most populous religion and is practiced predominantly in the Middle East, South Asia, Southeast Asia, and Africa. Islamic communities are growing fast in the West and in the United States. Spirituality in Islam is based on faith in God (Allah) and is usually derived from the classic Islamic teachings. Patients rely on religious beliefs and rituals to help them cope with illness. The Quran provides much guidance for health and spiritual coping. This chapter reviews the aspects of spiritual care in an Islamic context, their impact on providing appropriate health care to cancer patients and their role in alleviating suffering and promoting health.
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Patricia, Schulz, Halperin-Kaddari Ruth, Rudolf Beate, and Freeman Marsha A. "Article 16." In The UN Convention on the Elimination of All Forms of Discrimination Against Women and its Optional Protocol. Oxford University Press, 2022. http://dx.doi.org/10.1093/law/9780192862815.003.0018.
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This chapter focuses on Article 16 of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW). Article 16 obligates States parties to ensure equality between women and men in all aspects of marriage and dissolution of marriage, prohibits child marriage, and obligates States parties to enact a minimum age for marriage and to require marriage registration. In conjunction with Articles 2 and 5, it requires States parties to prohibit discrimination, to eliminate discrimination in civil law and personal status laws, and to address the gender stereotyping in customary and religious law and practice that support persistent inequality within the family. The CEDAW Committee consistently reviews these three overarching requirements within the framework of Article 2 and General Recommendation No 28, commenting on States parties’ progress towards their achievement and emphasizing the areas still to be addressed. The Committee itself has expanded its understanding of the issues under Article 16 progressively, breaking new ground in the areas of the economic consequences of family relations, the connection between domestic violence and questions on child custody, the taxation of married couples, the rights of women living in de facto relationships, and more.
Conference papers on the topic "Family violence Religious aspects Islam"
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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.