Academic literature on the topic 'Muslim women – Australia – Social conditions'
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Journal articles on the topic "Muslim women – Australia – Social conditions"
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El-Matrah, Joumanah, and Kamalle Dabboussy. "Guilty When Innocent. Australian Government’s Resistance to Bringing Home Wives and Children of Islamic State Fighters." Social Sciences 10, no. 6 (May 31, 2021): 202. http://dx.doi.org/10.3390/socsci10060202.
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Currently there are 20 Australian women and 47 children being held in the Al-Roj camp in Northern Syria, who are the family members of Islamic State fighters. The Australian government argues that it is both unsafe for government officials to rescue those held in the camp and unsafe for Australia to repatriate these women and children. This security rhetoric is commonly understood as Australia’s abandonment of its citizens and their entitlements to protection and repatriation. This paper argues that the Australian government is condemning its citizens to a condition of statelessness and displacement, simulating the following conditions under which refugees and asylum seekers are forced to live: murder, violence, deprivation of adequate food and shelter, disease, and the potential hazards of the COVID-19 infection. Rendering its citizens to a condition of statelessness and displacement constitutes both punishment meted out on those deemed guilty by their presence in Syria, and provides the Australian government the opportunity to revoke the citizenship of women and children. Three Australian women who travelled to Syria have already been stripped of their Australian citizenship. This paper explores the conditions and methods by which the Australian government has erased the entitlements, protections and certainty of citizenship for Australian Muslim women and children.
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Maxwell, Hazel, Carmel Foley, Tracy Taylor, and Christine Burton. "Social Inclusion in Community Sport: A Case Study of Muslim Women in Australia." Journal of Sport Management 27, no. 6 (November 2013): 467–81. http://dx.doi.org/10.1123/jsm.27.6.467.
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This paper considers how organizational practices facilitate and inhibit the social inclusion of Muslim women in a community sport setting. A case study of social inclusion practices in an Australian community sport organization (CSO) was built through interviews, focus groups, secondary data, and documentary evidence. Drawing on the work of Bailey (2005, 2008) the analysis employed a social inclusion framework comprised of spatial, functional, relational, and power dimensions. Findings indicated that there are a range of practices which facilitate social inclusion. Paradoxically, some of the practices that contributed to social inclusion at the club for Muslim women resulted in social exclusion for non-Muslim women. Examining each practice from multiple perspectives provided by the social inclusion framework allowed a thorough analysis to be made of the significance of each practice to the social inclusion of Muslim women at the club. Implications for social inclusion research and sport management practice are discussed.
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Abdilah, Hassan. "Islam and English Learning in Australia: Female Learners Working Through Differences." International Journal of Applied Linguistics and English Literature 10, no. 3 (May 31, 2021): 7. http://dx.doi.org/10.7575/aiac.ijalel.v.10n.3p.7.
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The study examines the way Islamic religion and culture influence Muslim immigrant women’s participation in English learning programs in Australia. It presents a narrative of three married Iraqi Muslim Immigrant Women’s (IMIW) experiences in both mainstream mix-gender and women-only English classes in Melbourne. Two data collection methods were employed, in-depth interviews and a focus group discussion, to generate data from the participants. The findings show that the participants struggled to cope with mixed-gender classes due to some social, cultural and religious attributes including familiarity with single-gender settings, family commitments and the culture of their community. The paper presents recommendations for the Australian government to pay more attention to women-only classes to stimulate immigrant women to English learning courses.
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Dr. Ravi Kumar Tyagi, Tripti Sharma, and Vinod Kumar. "Empowering Muslim Women in Indian." Legal Research Development 2, no. III (March 30, 2018): 26–29. http://dx.doi.org/10.53724/lrd/v2n3.05.
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Women have become equal partners in many ways at all levels community. The future will see many women going to normal places ruled by people. Various social reformers have tried to raise public conditions legal women and legal cases have played an important role in her development. Due to global cohesion, women have left their traditional activities building a house and raising children in resolving social and business solutions. But the community has become it is even more unsafe for women who do not have to change And talking about Islamic Muslim rights is a way to go back there It is a conflict between his rights and his own law. We are a proud nation claims that he has the highest human rights in the world, which guarantees the protection of equal rights to all our citizens while holding fast the high flag of being a nation. However, under all sharp claims, are wounded by the abuse of discrimination and abuse personal laws that divide the basis for equality in our great nation built up? The most abusive way of oppressing Muslim women based on the past is a damaging practice of Talaq triple or more known as "a quick divorce." Then there are his rights to obtain, care, maintenance, etc. where there is direct discrimination. List has never been to eliminate the point of empowering and protecting its rights.
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Summers, Jane, Rumman Hassan, Derek Ong, and Munir Hossain. "Australian Muslim women and fitness choices – myths debunked." Journal of Services Marketing 32, no. 5 (August 13, 2018): 605–15. http://dx.doi.org/10.1108/jsm-07-2017-0261.
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Purpose The purpose of this paper was to better understand the underrepresentation of Muslim women living in Australia in physical activity and in group-fitness classes in particular. The authors contend that the Australian fitness industry has ignored the needs of this group through stereotypical islamophobic views focusing on religious dictates as the prime barrier for participation of this group. This study debunks this myth showing that motivations for exercise are complex and multi-faceted. Design/methodology/approach The authors conducted interviews and a focus group with 27 Muslim women living in Australia. Through this method, the authors explored the role of religiosity and national culture in attitudes towards participation in exercise, gym attendance and group fitness classes. Findings The authors confirmed that while religion impacted the form and place of exercise options, it did not impact the overall motivation to engage in exercise. This study found that group-fitness classes offered by gyms did not particularly appeal to this group of women, partially due to their religion (this form of exercise being too aggressive and immodest) and partially due to their ethnic background. Exercise options that were more social were favoured. The authors found that notions of femininity and culturally embedded expectations for the role of women were more powerful predictors of exercise engagement and choice of exercise type. Research limitations/implications This research is exploratory in nature and as such its findings are restricted to the small sample. To extend this study’s implications, a larger empirical study should be conducted and needs to also consider the intersection between national culture and religiosity on decision-making. Practical implications This study has practical implications for the fitness industry attempting to attractive new markets in a multi-cultural population. To attract Muslim women, gyms and fitness centres need to consider providing appropriate areas for women to exercise that allow them to maintain their modesty. To attract this segment, fitness products that are focused on a holistic approach to wellness and highlight opportunities for social interaction should be developed. Focusing on this group as a market segment needs to include a broader contextualisation of their lifestyles and individual situations and should not just focus on their religion. Social implications The requirements of the Muslim religion for women to adopt conservative dress and to avoid contact with men do hinder their ability and also their desire to exercise to maintain a healthy mind and body. Many of these women would like to exercise but find it difficult to find the right settings and form of exercise that suits their needs. Engaging in exercise with others is also an important way for these women to integrate into their communities and to assimilate with the national culture. Originality/value This research is original in that it is one of the first to explore attitudes of Muslim women towards exercise and group-fitness classes in Australia. In particular, it includes an examination of the impact of religiosity on motivations and attitudes towards fitness and is the first to consider the relationship between religion, ethnic background and notions of femininity in the context of fitness. The influence of religiosity is an area heavily impacted by cultural bias and stereotyping, and it is therefore important for a deeper understanding of this issue in the services domain.
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Allee, Feroza. "Middle Eastern Muslim Women Speak." American Journal of Islam and Society 2, no. 2 (December 1, 1985): 317–19. http://dx.doi.org/10.35632/ajis.v2i2.2775.
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In Middle Eastern Muslim Women Speak, editors Fernea and Bezirgan havemade a valiant effort to unveil an important dimension of Middle Eastern historyand society, a dimension that has been for the most part, hidden from viewbecause of the false notion that the world of Islam is a world created by menfor men rather than a joint creation of men and women.The book is a collection of documents from different historical periods andregions of the Middle East, as well as from different social and economicgroups. it provides a somewhat clearer view of the conditions, aspirations,struggles, and achievements of Middle Eastern Muslim women.In some ways the book is a paradox. The editors show how Middle Easternwomen haved risen to greater political and public eminence than women inthe United States, while as a sex remaining largely subservient to men andenjoying less access to the means of personal advancement.The first book to use a documentary approach rather than essays by thirdpersons, it is also the first book to include material unavailable in English.Many of the selections of these autobiographical and biographical writingshave been translated by the editors from Arabic, Persian, or French. And,it is the first to gather together materials from A.D. 622 (beginning of Islam)to the present. Offering a fresh and lively approach the book should be ofvalue not only to those interested in the Middle East, but also to anthropologistsand social historians.From a vast area, the editors have chosen a sample of women from twelvecountries. Despite their different backgrounds and experiences, the womenrepresented have all worked out their own solutions within the context of localpractice established between the two contradictory poles of Koranic injunctionand family and tribal custom.The book has a well-presented Foreword, a detailed Introduction, and is ...
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Maqsood, Dr Naila. "COLONIAL RULE AND MUSLIM WOMEN." Journal of Arts & Social Sciences (JASS) 9, no. 1 (June 30, 2022): 36–45. http://dx.doi.org/10.46662/jass.v9i1.210.
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Relevant to any attempt for amelioration of woman’s conditions was the history of Muslim people in general and that of Muslims in the Indo-Pak Subcontinent in particular. This paper highlights Muslim women’s struggle for their rights movements in British India. Their continuous struggle altered educational and political institutions, allowing them to emerge from seclusion and participate more actively in the nation's public life.
It is said that when women in the developed countries were agitating against their own male regarding their rights, a similar struggle had begun in the subcontinent where men started encouraging participation of women in education and politics, appreciated, and sometimes patronized it. The imperialists in India reversed the economic and social milieu. By strengthening system, British fortified the position of the feudal and tribal lords which not only contributed towards solidifying the struggle for Muslim Women’s Rights in the British India but also resulted in lowering the status of women. The British, on the other hand, did not believe it was necessary to extend their politics into all aspects of life. As a result, local laws continued to apply in family and personal matters like as marriage, guardianship, and inheritance, and the status quo between men and women was maintained. After a prolonged protests and struggle for women’s rights, the central legislature undertook legislation on issues relating to Muslim women such as child marriage, property rights, widow remarriage, divorce, etc. Muslim women had to resisted on the laws imposed by imperialists as most of it were the violation of their fundamental rights, and that they were mostly successful i.e., law of inheritance 1937. The paper shows that women's struggles for educational and political freedom had a significant impact in the British India Particularly in 1940s during Pakistan Movement. Everyone is aware of the social changes/developments that occurred at that time. However, few people acknowledge that women had a key role in bringing about these developments. It is hardly an exaggeration to say that women have achieved tremendous progress and have paved the way for more reforms in late nineteenth and early twentieth centuries.
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Palmer, Catherine. "Soccer and the politics of identity for young Muslim refugee women in South Australia." Soccer & Society 10, no. 1 (December 3, 2008): 27–38. http://dx.doi.org/10.1080/14660970802472643.
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Arifin, Win Listyaningrum. "Intercultural Communication Life of Transnational Indonesian PhD Muslim Female Students in the US and Australia." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 1 (January 29, 2021): 93–110. http://dx.doi.org/10.21009/005.01.05.
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This study aimed at investigating the intercultural communication life of Indonesian PhD Muslim female students in the USA and Australia as transnationals. They face not only the language hardship but also the newest environments challenge both in academic and social setting. Stereotype, stigmatization, discrimination, and other forms of oppressions appear in relation to their visual identity. Applying Stella Ting-Toomey’ Identity Negotiation Theory, the study is to answer questions: (1) How far is the influence of the intercultural communication of these students living in a country? and (2) To what extent does intercultural communication competence influence the success of these students? This study is a qualitative descriptive based on the video/audio or diary tape of the respondents in the USA and Australia. To sum up, the video/audio or diary tape revealed that the success of intercultural communication on the these Indonesian Phd Muslim women students is influenced by knowledge, motivation, and skill obtained from the challenges in daily experiences both in academic and social life. Later, those three elements are very essential components in the ‘mindful/effectiveness intercultural communication’. Those elements become competence for Indonesian PhD Muslim women students to form adaptive strategies to overcome their internal and external situation. The process of intercultural communication might be challenging. However, the competence reveal during their first year living in a new country will be solution in facing problems or minimizing difficult situations in future years ahead.
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Wray, Anneke, Jane M. Ussher, and Janette Perz. "Constructions and experiences of sexual health among young, heterosexual, unmarried Muslim women immigrants in Australia." Culture, Health & Sexuality 16, no. 1 (October 2, 2013): 76–89. http://dx.doi.org/10.1080/13691058.2013.833651.
Full textDissertations / Theses on the topic "Muslim women – Australia – Social conditions"
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Hopkins, Susan. "Pop heroines and female icons : youthful femininity and popular culture." Thesis, Queensland University of Technology, 1999.
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The thesis suggests much feminist theorising on girls' and young women's relationship to popular culture is limited by a 'moral-political' approach which searches for moral and
political problems and solutions in the consumption of popular images of femininity. The thesis offers a critique of such 'moral-political' interpretations of the relationship between youthful femininity and popular culture. Following thinkers such as Friedrich Nietzsche and
Jean Baudrillard, the thesis opposes the political preoccupation with 'reality' and 'truth'. The study follows Nietzsche's and Baudrillard's notion of the 'Eternal-Feminine' which accepts the necessity of illusion, deception and appearances. Through a close textual
analysis of magazines, films, television and music video, this study offers an aesthetic appreciation of popular culture representations of femininity. The thesis comprises six essays, the first of which explains my Nietzschean inspired aesthetic approach in more detail. The second essay looks at images and discourses of supermodels and model femininity in women's magazines. The third looks at image-based forms of 'girl power' from Madonna to
the Spice Girls. The fourth essay examines the 'Cool Chics' of the pay TV channel TVJ,from Wonder Woman to Xena: Warrior Princess. The fifth essay, 'Gangster Girls: From
Goodfellas to Pulp Fiction' considers the 1990s model of the femme fatale, the bad girl who thrives on moral chaos. The final essay 'Celebrity Skin: From Courtney Love to Kylie
Minogue' suggests some of the most powerful feminine role models of our time have built their careers not on notions of authenticity and truth but rather on the successful management of illusion and fantasy. The essay argues that our social world has outgrown the traditional
moral-political approach which aims to lead girls and young women from 'deceptive''immoral' appearances to moral, 'authentic' 'reality'. The pleasures of popular culture, Isuggest, cannot always be linked to deep meanings but may be drawn from superficial appearances and beautiful surfaces.
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Malik, Aisha Anees. "Strategies of British-Pakistani Muslim women : 'subject' and 'agency' reconsidered through (an) analysis of marriage, divorce and everyday life." Thesis, University of Cambridge, 2010. https://www.repository.cam.ac.uk/handle/1810/265512.
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This dissertation explores the experiences of British Muslim women of Pakistani ethnic origin living in Slough in the south-east of England in matters related to maITiage, divorce and everyday life by looking into their private and social worlds in a diasporic space. Pakistanis in Britain have seen a shift in their identity from being cast as south Asians to Muslims. Women belonging to this immigrant group are increasingly being seen as 'Muslim' with an automatic inference of their being oppressed victims. When these women exhibit agency dispelling the victim image, it is read within the sole perspective of religiosity framing them only as 'Muslim women' and ignoring other facets of their being. Their experiences as British citizens and members of an ethnic minority community, the rootedness of their regional affiliations in Pakistan, class, age and their location at intersections of historical and geographical movements are subsumed by an essentialized understanding of their being Muslim. An investigation into the strategies of British-Pakistani Muslim women in Slough negotiating issues of space, clothing, language, education, employment, religiosity, ethnicity, identity, and most importantly, marriage and divorce calls for a reconsideration of notions of subject and agency. Drawing on feminist interpretations, the thesis recasts these women as 'strategizing-agentic' subjects who exhibit agency drawing from diverse even oppositional traditions. Ethnographic research methods are used to generate qualitative data that details the experiences of British-Pakistani Muslim women in Slough.
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Irwin, Pamela Margaret. "The development of resilience in two cohorts of older, single women, living on their own, in a small rural town in Australia." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:e6820ead-3b23-4b87-8f68-ef4404a8c40c.
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Australian rural women are stereotypically perceived as stoic, self-reliant, and used to handling adversity. Since this iconic portrayal of resilience is traditionally (and contemporaneously) located in the harsh countryside, it is surprising that there are few articles examining this environment, person, and resilience nexus. This thesis addresses this omission by exploring the development of resilience in two cohorts of single, older women, living on their own in rural Australia. Accordingly, an ethnographic study was conducted in a small Australian town in 2012. Documentary evidence, participant observation, and interviews captured the separate and intersecting environment and person related contributors to resilience, mediated and moderated through situational relations over time. The results revealed the persistence and reinforcement of rural historical cultural stereotypes about older women, and the systematic exclusion of younger women retirees who chose to move to the town but did not fit these embedded cultural norms. When confronted with a societal attitude that socially constrains their social identity and role, and boxes them in, the older old women pragmatically accepted their situation, and successfully adapted to their new circumstances. For them, resilience is a reactive response to regain and maintain equilibrium in their lives. Conversely, the late middle-aged retirees were boxed out from actively participating and contributing to the community; for these women, resilience is equated to resignation and endurance. And as there is a symbiotic relationship between a town and its residents, this community represents a constraining force, both in terms of its stalled response to sociodemographic and structural change, and its passive indifference to the older women as exemplars of resilience. In effect, the community exerts an oppressive, dampening effect on the women's agentic resiliency; thus contradicting the prevailing literature where resilience is widely portrayed as a positive and active agentic concept.
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Murphy, Lynne M. "Muslim family life in the Middle East as depicted by Victorian women residents." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65957.
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Kirdar, Serra. "Education, gender and cross-cultural experience with reference to elite Arab women." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:db8d8e68-d8df-4cad-97d3-81fd3f4e939c.
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The core of the thesis investigates the role of education in the engendering of cultural change and leadership among a select group of a powerful 'first generation' of Arab women; specifically, the role of dual educational/cultural experiences, both Arab and Western. The broader aim of the study is to analyze the merging of cultural traditionalism and modernity and how dual education has enhanced the ability of women, especially Arab women, to become leaders in their professional careers, and within their respective communities, whilst still maintaining strong ties to their culture, religion and traditions, albeit to varying degrees. The writer has chosen to investigate the association between cultural identity and educational experience of elite educated Arab women, through a small sample, who have had exposure to both Western and Arab educational systems at different points in their lives. The researcher's heritage has led to a fundamental ideological interest in the coexistence of traditionalism and modernisation and whether the two can complement one another. There are now a significant number of Arab women who have had the privilege of education and exposure to the two types of systems. Yet, gender constraints and predefined gender roles still very much dictate the socio-cultural contexts in which such women have to operate. The patriarchal 'system' is omnipresent in the West as well as in the Arab world. The challenges the writer has faced even as a 'Western' Arab to reconcile tradition and intellectual and educational exposure has served as a greater impetus for this investigation. The investigation and the intent of this thesis as described above, is to test the preliminary hypothesis that, in the context of elite Arab women, their exposure to both West and Arab educational cultures is germane to their potential for influencing female professional development. How their educational experiences have influenced their own identities and their ability to adhere to the gender roles prescribed is of significant interest. What influence has such education had on these women's prospects for instituting and pioneering change in their respective societies and professions? Is the synergy of certain aspects of modernity and tradition possible? The general conclusion is that it is.
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Chowdhury, Tasneem A. 1954. "Segregation of women in Islamic societies of South Asia and its reflection in rural housing : case study in Bangladesh." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61318.
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In Islamic societies, religion plays a significant role in shaping the home and the environment. An important feature of the Islamic culture is the segregation of women from males other than next of kin. This aspect has given rise to the separation of domains for men and women, both in the home and the neighbourhood. And this duality of space in turn reinforces the seclusion and segregation of women.This thesis studies this phenomenon in rural settlements in South Asia in regions where Muslims predominate and also in non-Muslim areas influenced by centuries of Muslim rule. The living patterns of rural women and how they use and perceive their local space formed the focus of the study.
A field study was undertaken in a rural community in Bangladesh. Gender segregation norms and the resulting spatial organization of dwellings of different socio-economic groups were studied and compared. An important premise of the study is how the poor manage to integrate their faith and Islamic customs in their living environment.
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Wasti, Nadia Syeda. "Muslim women's honor and its custodians : the British colonizers, the landlords and the legislators of Pakistan : a historical study." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99614.
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This thesis traces the roots of women's honor killings in the tribal areas of Pakistan from the British rule in South Asia. The British colonial presence gave the tribal areas autonomy through landmark colonial legislations. The colonizers needed a harmonious relationship with tribal and rural notables in order to gain from the land. Thus, the British gave precedence to the tribal legal structure and as a result we see the beginnings of tribal autonomy in today's Pakistan. Women's honor was also dictated by tribal laws thus tribal councils dictated women's mobility and rights.After the creation of Pakistan in 1947 much colonial legislation was preserved in the Constitution. The tribal areas maintained autonomy and their legal systems also gained legitimacy on a national level. Therefore, cases of women's honor killings were dealt with in the rural areas but moreover, were justified in Pakistani law as well. Thus this thesis seeks to trace this legacy to the modern period and look at the evolution of the relationship between tribal autonomy and women's rights in the context of the pre and post-independence periods.
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Hall, Virginia Kaufman, of Western Sydney Hawkesbury University, of Health Humanities and Social Ecology Faculty, and School of Social Ecology. "Women transforming the workplace : collaborative inquiry into integrity in action." THESIS_FHHSE_SEL_Hall_V.xml, 1996. http://handle.uws.edu.au:8081/1959.7/438.
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This collaborative research is an account of the recent lived experience of twelve women who bring about transformations in their own workplaces. The work integrates feminist theory with the social ecology focus of studying interactions between people and their environments. The study is multidisciplinary including psychological as well as social aspects and applies critical social research to workplace situations. The research group informed each other primarily by stories which narrated: social and family context; work situations; particular situations and specific strategies. Reflexive and archetypal meanings emerged from recounting ancient myths to help understand complex and difficult work structures which constrain the participants' creativity. This inquiry is a fresh approach to a range of workplace problems by engaging many women’s preferred working styles and applying this creative response: pro-active strategies which are demonstrated, are indeed, highly effective.Doctor of Philosophy (PhD)(Social Ecology)
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Bassel, Leah. "Unveiling agency : feminism and multiculturalism in the "Affaire du Foulard"." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64127.pdf.
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Hodge, Pamela. "Fostering flowers: Women, landscape and the psychodynamics of gender in 19th Century Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1998. https://ro.ecu.edu.au/theses/1435.
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It is said that when the Sphinx was carved into the bedrock of Egypt it had the head as well as the body of Sekhmet lioness Goddess who presided over the rise and fall of the Nile, and that only much later was the head recarved to resemble a male pharaoh. Simon Schama considered the 'making over' of Mount Rushmore to resemble America's Founding Fathers constituted 'the ultimate colonisation of nature by culture … a distinctly masculine obsession (expressing) physicality, materiality and empirical externality,… a rhetoric of humanity's uncontested possession of nature. It would be comforting to think that, although Uluru has become the focus of nationalist myths in Australia, to date it has not been incised to represent Australia's 'Great Men' - comforting that is, if it were not for the recognition that if Australia had had the resources available to America in the 1920s a transmogrified Captain Cook and a flinty Governor Phillip may have been eyeballing the red heart of Australia for the greater part of a century. My dissertation traces the conscious and unconscious construction of gender in Australian society in the nineteenth century as it was constructed through the apprehension of things which were associated with 'nature' -plants, animals, landscape, 'the bush', Aborigines, women. The most important metaphor in this construction was that of women as flowers; a metaphor which, in seeking to sacralise 'beauty' in women and nature, increasingly externalised women and the female principle and divorced them from their rootedness in the earth - the 'earth' of 'nature', and the 'earth' of men's and women's deeper physical and psychological needs. This had the consequence of a return of the repressed in the form of negative constructions of women, 'femininity'" and the land which surfaced in Australia, as it did in most other parts of the Western World, late in the nineteenth century. What I attempt to show in this dissertation is that a negative construction of women and the female principle was inextricably implicated in the accelerating development of a capitalist consumer society which fetishised the surface appearance of easily reproducible images of denatured objects. In the nineteenth century society denatured women along with much else as it turned from the worship of God and ‘nature' to the specularisation of endlessly proliferating images emptied of meaning; of spirituality. An increasing fascination with the appearance of things served to camouflage patriarchal assumptions which lopsidedly associated women with a 'flowerlike' femininity of passive receptivity (or a ‘mad' lasciviousness) and men with a 'masculinity' of aggressive achievement - and awarded social power and prestige to the latter. The psychological explanation which underlies this thesis and unites its disparate elements is that of Julia Kristeva who believed that in the nineteenth century fear of loss of the Christian 'saving' mother - the Mother of God - led to an intensification of emotional investment among men and women in the pre-oedipal all-powerful 'phallic' mother who is thought to stand between the individual and 'the void of nothingness'.
Books on the topic "Muslim women – Australia – Social conditions"
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Ashrafi, Talat Ara. Muslim women in changing perspective. New Delhi, India: Commonwealth Publishers, 1992.
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Siddiqui, H. Y. Muslim women in transition: A social profile. New Delhi: Harnam Publications, 1987.
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Kaplan, Gisela T. Australia. New York: M. Cavendish, 1993.
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Muslim women in medieval India. Patna: Janaki Prakashan, 1992.
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Ahmad, Naseem. Liberation of Muslim women. Delhi: Kalpaz, 2001.
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Faruqi, Lois Ibsen Al. Women, Muslim society, and Islam. Indianapolis, IN: American Trust Pub., 1988.
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University, Vidyasagar, ed. Divorce and Muslim women. Jaipur: Rawat Publications, 2000.
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Afzal-ur-Rahman. Role of Muslim women in society. London: Seerah Foundation, 1986.
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Our stories, our lives: Inspiring Muslim women's voices. Bristol ;Portland, OR: Policy Press, 2009.
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Rural Muslim women: Role and status. New Delhi: Northern Book Centre, 2005.
Find full textBook chapters on the topic "Muslim women – Australia – Social conditions"
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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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El-Ali, Leena. "Marriage: A Sublime Institution, Not Mere Social Contract." In Sustainable Development Goals Series, 149–77. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_14.
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AbstractThe Qur’anic portrayal of marriage involves some tender imagery even as it establishes it as a social contract—seven centuries before it became so in Europe and 12 centuries before divorce terms were included in the latter. Monogamy is very much the norm as well as the ideal in the Qur’an, with polygyny only sanctioned in specific circumstances and under certain conditions. Muhammad’s personal story gives life to Qur’anic values in this regard, with 25 years of a monogamous marriage to his first wife followed by 12 years of polygyny after her death involving a total of 11 other women. Ten out of the 12 women he married over time were widows, unsurprising given the Qur’anic rationale for polygyny. Meanwhile, interfaith marriage is blessed in the Qur’an, i.e. without the non-Muslim party having to convert to Islam.
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Burke, Paul. "Bold Women of the Warlpiri Diaspora Who Went Too Far." In People and Change in Indigenous Australia. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824867966.003.0002.
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This chapter attempts to move beyond traditionalist notions of the Australian Aboriginal person. It accepts that personhood is porous and likely to change as general social conditions change. It explores this idea through mini-biographies of four Warlpiri matriarchs who have moved to diaspora locations and deliberately placed themselves at some distance from the social norms operating in their remote homeland settlements. Accounts of traditional Aboriginal personhood emphasised the spiritually emplaced and socially embedded person. In contrast, the lives of the four Warlpiri matriarchs demonstrate the extension of social networks beyond kin, pursuit of their own projects and the rejection of some aspects of traditional law that constrained them. The vectors of these changes include Western education, religious conversion and escape from traditional marriage.
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Prenner, Karl. "The Practice of Veiling as an Expression of the Moral Behaviour of Women and Their Social Status in the Qurʾan." In Antichistica. Venice: Fondazione Università Ca’ Foscari, 2021. http://dx.doi.org/10.30687/978-88-6969-521-6/008.
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Since the Qur’an has been revealed in a very specific historical and cultural context with distinct social conditions, the Qu’ranic regulations for concealment and veiling are investigated using the appropriate terminology. On the one hand, this approach shows how sociocultural conditions changed the Ancient Arabian dress code to promote moral attitudes and social status. On the other hand, it pinpoints concrete events during the lifetime of the Prophet Muhammad that triggered the call for concealment and made veiling part of the social and legal system of Muslim societies.
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Malekan, Mozhgan. "A Phenomenological Study of Female and Feminist Identities Among Iranian Muslim Immigrant Women." In Research Anthology on Feminist Studies and Gender Perceptions, 235–57. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-4511-2.ch014.
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Little is known about Iranian Muslim immigrant women in the US with respect to their female and feminist identities and the interconnections with Islam and immigration. The aim in the current study was to provide detailed answers to the research questions using diagrammatic elicitation, semi-structured individual interviews, and observation as the primary tools for collecting data. Two themes—immigration and experiencing more freedom and autonomy and immigration and different conditions—emerged through diagrammatic elicitation. Five themes emerged during the interviews. These themes included experiencing social change and a new definition of the situation, experiencing different values, empowerment and emancipation, fulfillment of needs, and self-image. Three themes appeared from observation of the participants in the group meetings: gender identity versus national and religious identities, America the land of opportunities, and to be or not be is the question. The current study suggests that the participants are experiencing a sort of gender consciousness and agency.
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Malekan, Mozhgan. "A Phenomenological Study of Female and Feminist Identities Among Iranian Muslim Immigrant Women." In Immigrant Women’s Voices and Integrating Feminism Into Migration Theory, 39–60. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4664-2.ch003.
Full textAbstract:
Little is known about Iranian Muslim immigrant women in the US with respect to their female and feminist identities and the interconnections with Islam and immigration. The aim in the current study was to provide detailed answers to the research questions using diagrammatic elicitation, semi-structured individual interviews, and observation as the primary tools for collecting data. Two themes—immigration and experiencing more freedom and autonomy and immigration and different conditions—emerged through diagrammatic elicitation. Five themes emerged during the interviews. These themes included experiencing social change and a new definition of the situation, experiencing different values, empowerment and emancipation, fulfillment of needs, and self-image. Three themes appeared from observation of the participants in the group meetings: gender identity versus national and religious identities, America the land of opportunities, and to be or not be is the question. The current study suggests that the participants are experiencing a sort of gender consciousness and agency.
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Rothbaum, Barbara O. "Commentary." In Case Studies in Clinical Psychological Science, 190–94. Oxford University Press, 2013. http://dx.doi.org/10.1093/med:psych/9780199733668.003.0029.
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Richard Bryant and Angela Nickerson describe the case of Hakim, a 36-year-old Iraqi Shi’ite Muslim who fled Iraq in 2000 and was granted refugee status in Australia in 2001. They describe multiple presenting problems including PTSD, depression, alcohol abuse (although this was never formally diagnosed in the case presentation), anger, physical pain caused by injuries sustained during the torture, social isolation, and familial stressors. This is a heart-wrenching case, punctuated by multiple injustices and misfortunes. Hakim’s PTSD is likely exacerbated by his psychosocial circumstances, including his separation from his wife and four children, probable fears about their safety, restrictions of visa status and resulting dependence on his cousin, and stressful living conditions with limited resources. These circumstances would be highly stressful for any mammal....