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1
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.
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Datta, Rimmi, and Jayanta Mete. "Socio-Economic Realities of Muslim Dalits Women in India During Covid-19." International Journal of Islamic Khazanah 12, no. 1 (January 13, 2022): 41–52. http://dx.doi.org/10.15575/ijik.v12i1.16385.
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Contemporary India is a primitive, patriarchal society of various feudal tribes. When we refer to caste in the political and economic structures of many cultures, we understand the apparent dichotomy between faith and the role of "one woman". Any theoretical understanding of gender equality and gender inequality must be deeply anchored in the field of social control. Dalit women, especially Muslims in India, are seen to be present at a crucial moment when they must overcome three barriers at once: class, race, and masculinity. These are the three hierarchical poles of the social constitution that are necessary to recognise the gender relations and inequality of Dalit women. In Indian society, Muslim dalit women face unintentional discrimination based on caste, class, and gender. The "untouchables" must live only in shackles, have no domestic property, cook only in porcelain houses, wear only cast-iron clothing, and own no land. This has a long-lasting effect on the experience of the completely weak living conditions of the Dalits, especially women who cannot drink water from popular sources in the villages, become starving workers, engage in trafficking, or commit suicide. Dalit women significantly. Muslim Dalit women have been victims of sexual assault in rural India. The disadvantages of Muslim Dalit women are among the most notable exceptions; their disadvantages are never part of the battle for women in India. However, bourgeois feminism did not advance all the real issues of Dalit women by setting the feminist agenda. The additional bias against Muslim Dalit women due to their gender and caste is evident in the numerous successes achieved by the human development metrics of this group. In all aspects of human growth, literacy, and survival, Muslim dalit women are far worse off than Dalit men and non-Dalit women. This study aims to comprehend the larger connotations that connect Muslim Dalit women's social spaces to COVID-19. Another significant change in the lives of Dalits and their commercial feasibility is the consequence of the transition from a socialist to a democratic state that does not resolve the problems of social security. As a result, the capitalist class of modern liberation engages in sexual relations with Dalit families. The lives of Muslim Dalit female labourers are wrapped up in the obstacles posed by the Brahmanic economy, which is governed by the community. Muslim dalit women's domestic and foreign labour is deeply ingrained in many segments of the community. In conjunction with these social and political trends, the mistreatment of Muslim Dalit women is on the rise, as is subtle or extreme discrimination within Dalit households. As a result, this paper aims to elicit queries from Muslim Dalit women during the COVID-19 period.
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Elmali-Karakaya, Ayse. "Interfaith Marriage in Islam: Classical Islamic Resources and Contemporary Debates on Muslim Women’s Interfaith Marriages." Religions 13, no. 8 (August 10, 2022): 726. http://dx.doi.org/10.3390/rel13080726.
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In Islamic tradition, both Muslim men and women are prohibited from marrying mushriks and are required to marry only other believers. However, Muslim scholars’ definitions of ‘believers’ and ‘mushriks’ differ for men and women. Whereas kitabī (Jewish and Christian) women are accepted as believers, not mushriks; kitabī men, who believe in the same religion as kitabī women, are not accepted as believers. Thus, there is a prohibition of Muslim women marrying men of different faiths in Islam. This prohibition is mainly based on the consensus of scholars, which is mostly derived from the cultural and social understanding of marriage and gender roles in the family rather than strictly from religious sources of reference. The aim of this article is to discuss how classical and contemporary Muslim scholars have approached the question of Muslim women’s interfaith marriages in Islam. Classical Muslim scholars did not consider the changing circumstances in their society and reconsider the religious rule regarding Muslim women’s interfaith marriages, as they did for Muslim men’s interfaith marriages. On the other hand, some contemporary Muslim scholars argue that the absence of any explicit prohibition in the Qurʾān indicates that Islam leaves the decision regarding whom to marry up to the Muslim woman and that she should consider her conditions and her prospective husband’s attitude toward her religious faith before making the decision for herself.
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Giotis, Chrisanthi. "Dismantling the Deadlock: Australian Muslim Women’s Fightback against the Rise of Right-Wing Media." Social Sciences 10, no. 2 (February 13, 2021): 71. http://dx.doi.org/10.3390/socsci10020071.
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In Australia, as in other multicultural countries, the global Islamophobic discourse linking Muslims to terrorists to refugees results in the belief of an “enemy within”, which fractures the public sphere. Muslim minorities learn to distrust mainstream media as the global discourse manifests in localised right-wing discussion. This fracturing was further compounded in 2020 with increased media concentration and polarisation. In response, 12 young Australian Muslim women opened themselves up to four journalists working for the Australian Broadcasting Corporation (ABC). They engaged in critical journalism research called Frame Reflection Interviews (FRIs). The process gave journalists important knowledge around the power dynamics of Islamophobia and empowered participants to help shape new media discourses tackling Islamophobia. This paper proposes that the FRIs are one method to rebuild trust in journalism while redistributing risk towards the journalists. These steps are necessary to build a normatively cosmopolitan global public sphere capable of breaking the discursive link between refugees and terrorism and fighting back against the rise of the far right.
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Unal, Didem. "“Are You God? Damn Your Family!”: The Islam–Gender Nexus in Right-Wing Populism and the New Generation of Muslim Feminist Activism in Turkey." Religions 13, no. 4 (April 16, 2022): 372. http://dx.doi.org/10.3390/rel13040372.
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This article examines young Muslim women’s dissident mentalities, practices, and subjectivities that confront the epistemological conditions whereby right-wing populist (RWP) gender politics operates in Turkey. Relying on frame theory in social movement research and the Foucauldian approach to resistance, dissent, and protest, it explores Muslim feminist critique of RWP gender discourse mainly with a focus on the following issues: (i.) Instrumentalization of the headscarf, (ii.) familialist policies, and (iii.) violence against women and the Istanbul Convention (the Convention on Preventing and Combating Violence Against Women and Domestic Violence). As a result, it demonstrates that young Muslim women’s dissident mentalities and subjectivities generate a new “political project”, i.e., a set of new meanings and social goals directed at bringing about social change, which comes into being through the act of resistance against RWP gender grammar and carves out new forms of knowledge reclaiming the Islam–gender nexus for a progressive feminist agenda.
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Salmenhaara, Perttu, Sahar Ghumkor, and Mattijs Vandezande. "Book Reviews." MIGRATION LETTERS 7, no. 2 (January 28, 2014): 241–45. http://dx.doi.org/10.33182/ml.v7i2.197.
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Globalisation Challenges to Research and Governance by Kultalahti, Jukka, Ilari Kauppi, Olli Kultalahti, Enrico Todisco Helsinki: East-west Books, 2009 ISBN: 978-952-99592-6-6, 357 pp.Challenging Identities: Muslim women in Australia by Shahram Akbarzadeh (ed.) Melbourne: Melbourne University Press, 2010 ISBN 978-0-522-85715-3, 208 pp.Migrants and Urban Change: Newcomers to Antwerp, 1760-1860, Perspectives in Economic and Social History by Anne Winter London: Pickering & Chatto, 2009 ISBN 978-18-5196-646-2, 318 pp.
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Guessous, Nouzha. "Women’s rights in Muslim societies." Philosophy & Social Criticism 38, no. 4-5 (May 2012): 525–33. http://dx.doi.org/10.1177/0191453712448000.
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Major changes have taken place in Muslim societies in general during the last decades. Traditional family and social organizational structures have come into conflict with the perceptions and needs of development and modern state-building. Moreover, the international context of globalization, as well as changes in intercommunity relations through immigration, have also deeply affected social and cultural mutations by facilitating contact between different cultures and civilizations. Of the dilemmas arising from these changes, those concerning women’s and men’s roles were the most conflictive issues because of different interpretations and evaluations of historical, religious and/or cultural heritages. In the case of Morocco, for over 30 years, women’s and human rights NGOs have acted and advocated to promote women’s rights. The main disputes have concerned the distinction between what is within the requirements of Islam and what is the consequence of traditional social beliefs and practices. This ended nevertheless with the adoption by the Parliament of a new Family Law proclaimed in February 2004. This law was the result of a process of consultation and national debate, which made possible substantial progress in terms of proclaimed values of equality of rights between men and women, with the support of most national political and social leaders. Several lessons can be learned from the Moroccan experience. The crucial role of civil society, the political support of the state at its highest level, the working methodology of the Royal Advisory Commission and the final process for the adoption of the new code were from the most determinant parameters. In light of recent developments in some majority-Muslim countries, the future of women’s rights is a key issue of the so-called Arab spring. Muslim women’s challenges and struggles are not only ideological and legal battles, but they are also social and political struggles for which one of the major conditions is to prevent and prohibit the use of Islam as a political instrument. Muslim societies need to educate people properly and change their traditional representations and patterns of thought. To promote justice, equity and equality in general, as well as to protect women’s economic rights, they need appropriate economic and social policies. Then women can really promote, protect and benefit from the advances of their legal status.
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Febriyani, Rina, M. Taufiq Rahman, and M. Yusuf Wibisono. "Kondisi Kegiatan Keagamaan Muslim Perempuan pada Masa Pandemi Covid-19 di Wilayah Suburban." Jurnal Iman dan Spiritualitas 1, no. 3 (July 15, 2021): 263–71. http://dx.doi.org/10.15575/jis.v1i3.13122.
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This study aims to explain the differences in the religious attitudes of Muslim women before and during the Covid-19 pandemic and to explain the various challenges faced by Muslim women in dealing with the Covid-19 pandemic in Cinanjung Tanjungsari Village, Sumedang, West Java. The method used in this paper is descriptive-analytical with a qualitative approach. The process of data collection is done through observation, interviews, and documentation. This study uses the Adaptation, Goal Attainment, Integration, and Latency (AGIL) theory from Talcott Parsons. The findings of this study are, first, the adaptation process carried out by Muslim women when carrying out religious routines during the Covid-19 pandemic is by implementing health protocols following the recommendations of the local government. Second, the challenges that some Muslim women face during the Covid-19 pandemic are the limited ability to operate technology as a medium for worship activities, work, and study. However, the 'force' to master technology has caused Muslim women to slowly get to know social media and start to be able to operate it. Third, the impact of the Covid-19 pandemic has caused changes to the religious diversity of Muslim women who are increasingly diligent and obedient in carrying out worship because of the unfavorable situation and conditions due to the pandemic. This study can provide insight into the extent of adaptation of society, especially women, to the Covid-19 outbreak in a suburban area.
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Kahf, Mohja. "Women and Social Justice." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 347–50. http://dx.doi.org/10.35632/ajis.v8i2.2633.
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The task undertaken in this book, the development of a “third approach”to the issue of women’s oppression superceding both feminism and traditionalism,is much needed and much neglected in the Islamic movement.Specifically, Ahmad analyzes the impact of the introduction of hudud (Islamicpenal code) laws in Pakistan and makes policy recommendations for theirreform. Although his analysis is not limited in usefulness to Pakistan, it islimited, however, by several shortcomings in argument, structure, and language.Ahmad’s strong points emerge in his empirical study of Pakistani familylaw. While he attempts to refute the criticism that the hudud laws discriminateagainst women, he also recognizes that the application of these laws in alegal patchwork fraught with contradictions has not helped women. For example,the Family Laws Ordinance of 1961 requires all marriages to be officiallyreported but, with common and Islamic opinion being contrary, thislaw is frequently neglected. So when the hudud laws of 1979 made adulterypunishable, women living in Islamic but unreported marriages were reportedfor adultery by vengeful ex-husbands. This particular problem would be solved,Ahmad argues, by punishing such men for slander, a neglected aspect ofthe Shari‘ah’s approach to adultery which is to women’s advantage. He arguesfor an end to “this vicious circle of immediacy, adhocism and temporarysolutions” (p. 48) in the application of the Shari‘ah, and for a more creative,comprehensive reform. His use of statistics from Pakistani courts is an attemptto ground his analysis in the living reality of Pakistani women, anattempt which is only infrequently made by Islamist writers on women’s issues,who usually hide behind obscure generalizations about the ideal society.It is also edifying to see an Islamist writer admit that “we should notdoubt the intent and motive of those who talk on these issues and take adifferent position” (p. 11). Too often this debate over the status of womenresults in bitter and useless finger-pointing in which the advocates of changein women’s conditions are labelled “Western,” as if one had to be Westernto see anything exploitative about the present treatment of Muslim women.Unfortunately, Ahmad does not stick to his promise and succumbs to a defensivediatribe against his ideological opponents, calling them ‘‘crypto-colonialists’’and emphasizing their emergence from the upper classes. The same charge ...
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Hussain , Dr Ishtiaq. "Revisiting a Fractured Legacy: Sir Syed Ahmed Khan and Muslim Women Education." Rashhat-e-Qalam 2, no. 2 (September 15, 2022): 85–100. http://dx.doi.org/10.56765/rq.v2i2.74.
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Indian Muslims during second half of nineteenth century witnessed significant changes in their socio-political and economic conditions. The men of intellect among the community sought the redressal of the despondency within Muslims through varied approaches of reformation. Sir Syed Ahmed Khan was prominent among these reformers who advocated the necessity of western-modern education as a panacea for the deprived conditions of Muslims. Although not being antagonistic towards the education in principle but he disapproved the modern education for women and limited his mission of education only to men. He upheld the traditional model of education suitable for women and thus drew criticism from academic circle. In this paper an attempt is made to revisit the already existing debate regarding Sir Syed’s stance on education of women. An attempt to provide the plausible reasons which might have influenced Sir Syed’s opinion would be accounted. In the light of primary sources how his personal life, social standing and prevailing circumstances molded his opinion would be highlighted which would help in situating the reformer in a balanced perspective.
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Bullock, Katherine. "Pious Fashion: How Muslim Women Dress." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 87–90. http://dx.doi.org/10.35632/ajis.v35i3.486.
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This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1)
Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga
22
Bullock, Katherine. "Pious Fashion: How Muslim Women Dress." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 87–90. http://dx.doi.org/10.35632/ajiss.v35i3.486.
Full textAbstract:
This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1)
Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga
23
Suripto, Agus Suryo, Ahmad Rofiq, and Muhsin Jamil. "TRANSFORMATION ON THE MUSLIM WOMEN ROLE AND ITS IMPACT ON THE FAMILY RESILIENCE." Indonesian Journal of Islamic Literature and Muslim Society 5, no. 1 (December 1, 2020): 1–20. http://dx.doi.org/10.22515/islimus.v5i1.2799.
Full textAbstract:
Transformation on the women role can be considered as the process of developing the mankind civilization. In the past, the transformation of women had been more by the economic motive. Along with the turn of the century, the women role has not only been dominated by the economy-related motive and domain but has expanded to the domains that used to be occupied by men. As a result, such role transformation has brought certain impacts to the actors. With reference to the statement, the high figure of divorce law suit has been suspected as one of the impacts caused by the transformation. Therefore, through the review several efforts will be pursued in order to identify why, on the one hand, women have crippled the family resilience and, on the other hand, women have strengthened the family resilience. The results of the review show that the transformation on the women role have resulted in two different conditions within the family resilience. The vulnerability and the strength of the family resilience might at least be categorized into three dimensions namely the dimension of physical resilience, the dimension of social resilience, and the dimension of psychological resilience. In terms of physical resilience, both the vulnerable family and the strong family have relatively met their fundamental needs. On the contrary, there are differences in the other two dimensions namely the social resilience and the psychological resilience. In terms of social resilience, the vulnerable family and the strong family has displayed different quality on the aspects of conflict management, effective communication, and religious values. Similarly, in terms of psychological resilience the vulnerable family and the strong family has also displayed different quality on the aspects of positive self-concept, right and responsibility fulfilment satisfaction, family harmony maintenance, mutual respect and self-esteem, and compassion. The different quality on the dimension of social resilience and the dimension of psychological quality has resulted in the different end of the family life.
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Rasheed, Shaireen. "Islam, Sexuality, and the “War on Terror”." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 1–15. http://dx.doi.org/10.35632/ajis.v31i1.291.
Full textAbstract:
This paper explores the reasons why, in the aftermath of 9/11, the interests of Muslim women and Muslim gays have become the civilizing mission in the “war on terror.” In critically examining how pervasive American and European notions of patriotism, liberalism, secularism, and freedom have been couched within the discourseof sexual rights, I explain why this new politics of belonging is inseparable from the new politics of exclusion. This shift has had consequences for progressive social movements. Whereas in social and cultural analysis nationalism has long been associated with male dominance, sexual control, and heteronormativity, certain articulations of feminism and lesbian/gay liberation are now intimately linked with the reinforcement of ethno-cultural boundaries within the western framework. A required allegiance to sexual liberties and rights has been employed as a technology of control and exclusion – what Joan Scott calls a “politics of sexclusion.” This paper elucidates how Muslim gays are joining Muslim women, whose “liberation,” as postcolonial feminists have long argued, has traditionally been used to justify imperialism. I conclude by discussing bodies as a site for the materialization of power and resistance, as related to Luce Irigaray’s notion of an “ethics of sexual difference,” in an attempt to provide the phenomenological conditions of an “alternative space” in which the Muslim as “other” can be heard. The critical role of such a methodology is not to restore a lost historical and obliterated native, but to let her emerge in her difference. This ontology studies the varying ontic meanings of a localized phenomenon, their constitution as different realities and objectivities (i.e., as entities, occurrences, processes, events, (and facts), to shift our focus from identifying the Muslim other to asking “How do we experience the Muslim other as ‘other’?”
25
Rasheed, Shaireen. "Islam, Sexuality, and the “War on Terror”." American Journal of Islamic Social Sciences 31, no. 1 (January 1, 2014): 1–15. http://dx.doi.org/10.35632/ajiss.v31i1.291.
Full textAbstract:
This paper explores the reasons why, in the aftermath of 9/11, the interests of Muslim women and Muslim gays have become the civilizing mission in the “war on terror.” In critically examining how pervasive American and European notions of patriotism, liberalism, secularism, and freedom have been couched within the discourseof sexual rights, I explain why this new politics of belonging is inseparable from the new politics of exclusion. This shift has had consequences for progressive social movements. Whereas in social and cultural analysis nationalism has long been associated with male dominance, sexual control, and heteronormativity, certain articulations of feminism and lesbian/gay liberation are now intimately linked with the reinforcement of ethno-cultural boundaries within the western framework. A required allegiance to sexual liberties and rights has been employed as a technology of control and exclusion – what Joan Scott calls a “politics of sexclusion.” This paper elucidates how Muslim gays are joining Muslim women, whose “liberation,” as postcolonial feminists have long argued, has traditionally been used to justify imperialism. I conclude by discussing bodies as a site for the materialization of power and resistance, as related to Luce Irigaray’s notion of an “ethics of sexual difference,” in an attempt to provide the phenomenological conditions of an “alternative space” in which the Muslim as “other” can be heard. The critical role of such a methodology is not to restore a lost historical and obliterated native, but to let her emerge in her difference. This ontology studies the varying ontic meanings of a localized phenomenon, their constitution as different realities and objectivities (i.e., as entities, occurrences, processes, events, (and facts), to shift our focus from identifying the Muslim other to asking “How do we experience the Muslim other as ‘other’?”
26
Roose, Joshua M. "The New Muslim Ethical Elite: “Silent Revolution” or the Commodification of Islam?" Religions 11, no. 7 (July 10, 2020): 347. http://dx.doi.org/10.3390/rel11070347.
Full textAbstract:
Very little research has examined the emergence of Western Muslims into the elite professions that are central to the operation of the capitalist free market and that serve as a central location of economic and political power. Less research still has examined how this is shaping citizenship among Muslims and the future of Islam in the West. These professions include finance, trade and auditing and supporting free market infrastructure including commercial law, consulting and the entrepreneurial arms of government public service. Many Muslim men and women in these professions maintain a commitment to their faith and are often at the forefront of identifying opportunities for the application of Islamic principles to the free market through the development of social engineering mechanisms such as Islamic finance and home loans, Islamic wills, marriage contracts, businesses and context-specific solutions for Muslim clients. These may have a potentially profound impact on belonging and practice for current and future generations of Western Muslims. The political and economic clout (and broader potential public appeal) of these new Muslim elites often significantly outweighs that of Imams and Sheikhs and thus challenges traditional textually based Islam. This article, grounded in empirical research, seeks to build upon very limited research looking at Muslim elites, exploring these developments with specific reference to professionals working in Islamic finance and law across the Western contexts of Australia and the United States, two countries with capitalist free markets and significant Muslim minorities.
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Chairah, Dakwatul. "Rekonstruksi Makna Perceraian Perspektif Masyarakat Muslim di Kabupaten Malang." ISLAMICA: Jurnal Studi Keislaman 10, no. 2 (March 1, 2016): 492. http://dx.doi.org/10.15642/islamica.2016.10.2.492-521.
Full textAbstract:
This article explores the reconstruction of divorce in the understanding of Muslim community in Malang. Marriage in Islam is not only a civil bond, but also as a religious attachment that contains the values of worship. However, many Muslims fail to defend their marriage. Divorce at Religious Court of Malang district is recorded as very high in East Java. The divorce rate in the region of South Malang is the highest, with labor women as the majority population. They looked at divorce as the only way out to end the marriage. Divorce begins with conflicts, disputes and quarrels which negate the hope to live in harmony again in the household. The solution is understood by most of them as a normal thing that does not need to worry. These perceptions arise because of their lack of knowledge about the meaning of marriage and the danger of divorce with all its consequences. Infact, divorce can result in consequences which disturb the emotion of women and their social and economic conditions as the single parent.
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Das, Keemee, and Madhushree Das. "Women And Wedlock: A Study On Female Marital Status Among the Hindus, Muslims and Christians of Assam, India." Space and Culture, India 6, no. 1 (June 28, 2018): 107–19. http://dx.doi.org/10.20896/saci.v6i1.294.
Full textAbstract:
Although marriage is a social institution but marital status and age at marriage are important demographic determinants as these aspects influence the pattern of fertility and natural growth of population. Studying the various aspects of marital status of any population group especially the figures related to women can give an exposition about the probability of fertility rate as well as social manifestation prevailing in the society. It also helps to understand the preferred specific age at marriage for women. However, little is known about the marital status of women living in Assam cutting across religions—Hindu, Muslim and Christian. In this backdrop, an attempt has been made through this research to examine the changing trend of marital status among the Hindu, Muslim and Christian women of Assam. The research is based on secondary data and Census information and considers the entire state of Assam. Census data of 2001 and 2011 shows interesting and striking information about the changing situation of marital status among the Hindus, Muslims and Christians of the state. It is arguable that the study linked to female marital status is saliently more influencing in this context as it determines the socio-economic status of women and pattern of fertility in any society. Among the different religions of Assam, Hindu women have the highest married proportion followed by Christian while Muslim is the lowest in the same category. Depending on the socio-cultural practices, economic conditions and the level of educational attainment, the age at marriage varies among the religious groups. The proportion of woman being married at a younger age has been less, is an indication of advancement in the educational scenario.
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Turner, Bryan S. "Shahram Akbarzadeh (2010) Challenging Identities: Muslim Women in Australia. With a Foreword by Hanifa Deen. Melbourne: Melbourne University Press. vi + 196 pages. ISBN: 9780522857153." Asian Journal of Social Science 41, no. 2 (2013): 235–36. http://dx.doi.org/10.1163/15685314-12341291.
Full text
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Tebbutt, John. "Hanging Her Laundry in Public: Talkback Radio, Governmentality and the Housewife, 1967–73." Media International Australia 122, no. 1 (February 2007): 108–21. http://dx.doi.org/10.1177/1329878x0712200115.
Full textAbstract:
This article addresses the way in which talkback radio and women radio listeners were implicated in and shaped by social changes in 1960s and 1970s Australia. Two-way, open-line or talkback became a venue where the housewife, as a social figure or subject, was encouraged to voice her opinions: it was crucial in managing the contradictory representations of this figure as the changing conditions of capital, including increased work opportunities for women, moves for equal pay and new forms of consumerism, created new modern identifications for women.
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Stewart, Christine, Sharon L. Bourke, Janet A. Green, Elianna Johnson, Ligi Anish, Miriam Muduwa, and Linda K. Jones. "Healthcare challenges of incarcerated women in Australia: An integrative review." International Journal of Healthcare 7, no. 1 (August 25, 2020): 10. http://dx.doi.org/10.5430/ijh.v7n1p10.
Full textAbstract:
Background: Despite the rise in numbers of incarceration women, disparities between health care services and access exist. The health needs of incarcerated women is complex and influenced by multiple social determinants of health.Purpose: Explore the healthcare issues of incarcerated women within Australian Prisons.Methods: Integrative review of the literature.Results: Incarcerated women represent a small proportion of the prison population within Australia, however, health outcomes are significantly impacted. Socioeconomic status, abuse (physical, emotional, sexual), previous incarceration, generational factors are some of the factors impeding the health of incarcerated women. Mental health, chronic disease conditions, maternal and child factors are significant health concerns of this vulnerable population. There is a disparity in health access and programs to improve their health outcomes. This paper explores the challenges impacting the health of incarcerated women.Conclusions: Significant disparities exist in the access of health services available to incarcerated women. There needs to be more focus upon improving access to health services and health support programs to meet the complex health needs of incarcerated in Australia. Furthermore, there is a need for more primary health nurses to prevent and address the healthcare issues of this population.
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Menon, Bindu, and T. T. Sreekumar. "“One More Dirham”: Migration, Emotional Politics and Religion in the Home Films of Kerala." Migration, Mobility, & Displacement 2, no. 2 (October 3, 2016): 4. http://dx.doi.org/10.18357/mmd22201615029.
Full textAbstract:
<p>This article explores the Islamic home-film movement in Kerala, India, a video film movement by amateur filmmakers of the Muslim Community. These films circulate in VCD and DVD format in retail outlets in both Kerala and the Gulf Council Countries (GCC). These films are important for their supporting group, Jamaat-e-islami, one of the most powerful Islamist groups in the South Asian countries of India, Pakistan and Bangladesh, as they try to gain hegemony among Kerala’s Sunni Muslims through an alternative Islamic public culture. Home-films now circulate beyond their original audience of Muslim women in Kerala, among Keralite migrants in the Arab Gulf, who organize public screenings in social gatherings and labour camps. Indeed, the large-scale migration of labor to the GCC has led to a re-imagination of the moral geography of Kerala Muslim households to account for changing gender norms and family structures. The films, concerned with social reform among the Muslim Community of Kerala, also refract the experience of migration to the GCC, particularly in narrating an emotional landscape characterized by precarious conditions of labour, racialised hierarchy and the kafala (the specific employment system in many GCCs, that is a combination of a contract and patronage) through specific tropes of precarity and philosophy of risk in these films.</p>
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al-Azri, Khalid. "One or Three? Exploring the Scholarly Conflict over the Question of Triple riple Talāq (Divorce) in Islamic Law with Particular Emphasis on Oman." Arab Law Quarterly 25, no. 3 (2011): 277–96. http://dx.doi.org/10.1163/157302511x568529.
Full textAbstract:
This article explores Talāq , which refers to the right of men in Islam to divorce their wives, with particular emphasis upon triple Talāq . This article seeks to answer the question of how triple Talāq at one time is applied in modern-day Muslim societies, in light of contemporary socio-economic conditions. The historical events surrounding the emergence of triple Talāq in Islam demonstrates the possibility of its renewal in Islamic law. This is significant because it demonstrates that, contrary to the teaching of many Muslim scholars including contemporary Ibadī scholars in Oman, change and renewal are not inimical to Islam but rather intrinsic to it. I argue here that the inflexibility of Ibadī scholars regarding triple Talāq at one time promotes gender inequality and discriminatory practices in Oman, especially towards women. This article begins by exploring the different methods of Talāq in Islamic law. It then focuses on triple Talāq at one time (in one event). The discussion of triple Talāq at one time aims to explore the interaction between legal, economic and social factors, on one hand, and how these factors have affected the law of triple Talāq during both pre-modern and contemporary Muslim societies. Subsequently, the article will examine how contemporary Muslim scholars react to the new social and economic factors associated with triple Talāq at one time.
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Frotveit, Maryna, and Shkodych Anna. "CONCEPTUAL PRINCIPLES OF RESEARCH OF THE PROBLEMS OF ADAPTATION AND INTEGRATION OF MUSLIM FEMALE REFUGEES IN GERMANY." Skhid, no. 2(1) (April 30, 2021): 31–37. http://dx.doi.org/10.21847/1728-9343.2021.2(1).230076.
Full textAbstract:
The article is devoted to the processes of Muslim women fleeing to Germany. In the article, the authors consider the Muslim women fleeing to Germany in conditions of increased conflict in their countries of origin as a separate type of refugees. An attempt has been made to characterize the psycho-social condition of refugee women who arrived in Germany and to determine their qualitative and quantitative characteristics. The authors paid attention to what factors affect their involvement in society. Our study has proved that refugees are a separate component of German society because they directly affect the demographic and socio-economic situation in Germany. Ensuring the stable and effective socio-economic development of Germany with the involvement of all categories of the population is directly related to the implementation of public policy. The study of the gender aspects of refugees may help to identify key issues, the solution of which will facilitate the rapid adaptation and integration of Muslim refugees in German society, and, in prospect, to actively involve them in the development of German society.The results of the study helped in the analysis of the integration and adaptation processes of Muslim refugees as a separate part of refugees. Women refugees are a more vulnerable category of refugees, so they can be easily manipulated and abused. Identifying problems during integration may help to improve mechanisms for the protection of refugees and asylum seekers.In this article, the authors focused on the impact of the COVID-19 pandemic on the reception and adaptation of refugees, as well as the establishment of new rules to meet the basic needs of refugees in shelters, the lack of which is unsanitary norms and the impossibility of distancing. The COVID-19 pandemic has changed the decision-making process and refugee reception procedures, so the analysis of the challenges points to weaknesses in human rights mechanisms for refugees.
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ERGENE, BOĞAÇ A., ATABEY KAYGUN, and METIN M. COŞGEL. "A temporal analysis of wealth in eighteenth-century Ottoman Kastamonu." Continuity and Change 28, no. 1 (April 23, 2013): 1–26. http://dx.doi.org/10.1017/s026841601300009x.
Full textAbstract:
This article studies temporal variations in wealth levels and distribution in an Ottoman context during the eighteenth century. By analysing the probate estate inventories of the Muslim deceased in Kastamonu, located in north-central Anatolia, we demonstrate that real wealth levels generally declined over the course of the century. Our analysis also suggests that the economic conditions of poor men, if not women, deteriorated more so than those of the rich, fuelling growing inequality. The article explores the factors that contributed to these trends and discusses the relevance of our findings for long-term economic development patterns in the region from a comparative perspective.
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R, Rajeshwari. "Working Class People, as Shown in "Manaamiyangal"." International Research Journal of Tamil 4, S-10 (August 12, 2022): 69–73. http://dx.doi.org/10.34256/irjt22s1011.
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Salma's novel, Manaamiyangal, is entirely about women. It is constructed based on society's conception of a feminine energy that entangles itself in the structures of time. It resounds as a voice of women's disenfranchisement. Many people around the world are praising the glory of women. Every woman in society is still living a life crushed by daily needs and her freedom. Rituals, rituals, and customs in some societies keep women at the boundary line. Some of these women break barriers and are shunned by society when they come out. Even though there are many atrocities against women in society, her family tries to do well but gets them into many problems. Salma mentions in the story Manaamiyangal that the reason for that was the society they lived in and its restrictions. Salma, who thinks about women from many angles, in her portrayal of Sajitha, intuitively conveys the legitimate dreams of girls in childhood. Women like Mehar live a quiet life, keeping in mind the family circumstances. But she struggles to make life better for her children. She illustrates the struggles of less literate women outside of the normal course of society. Generally, women, no matter how educated they are, remain dependent on a man because they believe that men are the protectors of women. Many social superstitions have restricted women in their activities. The thoughts of the people who have such superstitions should be changed. This article is going to discuss the lives of Muslim women, their economies, lives, thoughts, attitudes, and the social conditions that they are unable to recover from due to these social conditions.
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O'Callaghan, Cathy, Uday Yadav, Sudha Natarajan, Saroja Srinivasan, and Ritin Fernandez. "Prevalence and predictors of multimorbidity among immigrant Asian Indian women residing in Sydney Australia: A cross-sectional study." F1000Research 10 (July 22, 2021): 634. http://dx.doi.org/10.12688/f1000research.52052.1.
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Abstract Background: There has been a rise in multimorbidity as people age and technology advances which is challenging for health systems. Multimorbidity prevalence varies globally due to various biological and social risk factors which can be accentuated or mitigated for populations in migration. This study investigated the prevalence and predictors of multimorbidity amongst a group of migrant Asian Indian women living in Australia. Methods: A cross-sectional descriptive study design using convenience sampling investigated the multimorbidity risk factors among first generation migrant Asian Indian women in Australia. This study was part of a larger study titled “Measuring Acculturation and Psychological Health of Senior Indian Women Living in Australia” that was conducted in Sydney, Australia. Data were collected using validated instruments as well as investigator developed questions. Women completed questionnaire surveys either by themselves or through the assistance of bilingual coordinators as English was not their first language. Results: 26% of the participants had one chronic condition and 74% had multimorbidities. The prevalence of individual conditions included cardiovascular disease 67.0%, osteoarthritis 57.6%, depression 37.4%, diabetes 31.5%, chronic respiratory conditions 10.8%, cancer 4.9% and nephrological problems 1.47%. In the unadjusted model, factors such as increasing age, education level, employment status, living arrangements, low physical activity, and elements of acculturative stress were significantly associated with multimorbidity. Multi-variable analysis identified the acculturative stress factor of threat to ethnic identity as a predictor of multimorbidity. Conclusion: Identifying the key determinants of multimorbidity in older adults from a migrant community with pre-existing risk factors can assist with the development of culturally appropriate strategies to identify people at risk of health conditions and to mitigate the health effects of acculturative stress.
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Haider, Waqas Ali, and Abdullah Yousaf. "Women Rights in Islamic Societies: A Comparative Study of Iran and Saudi Arabia." Al-Wifaq 5, no. 1 (June 30, 2022): 1–13. http://dx.doi.org/10.55603/alwifaq.v5i1.e1.
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Iran and Saudi Arabia are Muslim countries and have an influential role in the whole Muslim World. Both countries have a tribal background in which they have no mindset about women's rights in society. There is a competition between both governments to impose limitations on their female population. Iran claims surprising political change in during the contemporary period. Among these changes has been notable alternation in women’s role in society and status. There is a social and political gap between women and men; between the westernized educationist class and the popular class as well as between democratic and local activists. On the other hand, the Saudi monarchy has started its top-down reforms. Women are granted permission to drive and perform in concerts and run their own businesses. As well as Saudi women can join the military. Therefore, both countries are still ignoring women's rights compared to other nations. The study examines the uncovered heterogeneity of the two states. The paper additionally gives short learning on current conditions influencing women in both states. The study also comparatively analyzes the condition of women's rights and political rights in Iran and Saudi Arabia. It also traces women's struggle to seek rights, particularly political rights through the theory of gender equality. The study follows the descriptive-analytical method and most data is collected from secondary sources.
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Gabdrafikova, Liliya R. "Mugallima: Tatar women’s new social and professional role in the early 20th century." RUDN Journal of Russian History 18, no. 2 (December 15, 2019): 302–19. http://dx.doi.org/10.22363/2312-8674-2019-18-2-302-319.
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In this article, the author discusses a new social group within the Tatar secular intelligentsia - the female teachers ( mugallima s) of the national primary schools. The study is based on personal documents, in particular memories and autobiographies. At the turn of the 20th century, the issue of female education became particularly important in Tatar society. The author shows the transformation of the role of the ostazbika - the imam’s wife who traditionally used to teach the girls of the Muslim community - and presents an overview of the first Tatar girl schools. Pointing out the sources of the formation of mugallima as a separate social group, the author also identifies an intermediate variant of this social group. Furthermore, attention is paid to the problem of advanced training of the mugallima, the legal regulation of Tatar female teachers’ activities, and to their official duties as well as their material conditions. The author studied the mugallima’s position in the Muslim society in relation to the gender role of an average woman, considering the everyday behavior of the mugallima, the mugallima’s image in Tatar literature as well as the way different social groups perceived this profession. The author concludes that in Tatar society the professional status of the mugallima was legalized only during World War I, and the social perception of the mugallima remained ambivalent. While traditional Muslim society continued to disapprove of independent women, the national intelligentsia supported a positive image of the mugallima. However, the issue of combining pedagogical work and family remained open. Tatar feminists of the revolutionary epoch considered the work of the mugallima as an alternative to family life and put the interests of the nation before their private life.
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Patton, Chloe. "Racialising domestic violence: Islamophobia and the Australian forced marriage debate." Race & Class 60, no. 2 (August 20, 2018): 21–39. http://dx.doi.org/10.1177/0306396818792182.
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Amid claims that forced marriage is rife in Australia’s minority communities, 2013 saw the introduction of criminal legislation outlawing forced marriage in Australia. Within public debate, this punitive measure came to overshadow all other modes of addressing the problem; for instance, education programmes, civil legislation and targeted domestic violence support services. This article examines print media coverage of forced marriage over the thirteen-year period leading up to the introduction of criminal legislation. Exploring a discourse that overwhelmingly understands forced marriage as a problem of Islam and multiculturalism, and that marginalises the experiences of women and service providers, the author identifies distinct conservative and liberal representations of forced marriage which racialise domestic violence. Conservatives maintain that forced marriage is empirical evidence of an impending Muslim ‘takeover’ of the West precipitated by multiculturalism. Liberals reassert the importance of western values through specific criminal legislation to temper male minority ethnic violence. The material consequence of these Orientalist framings is a narrowing of services available to women seeking to escape violence. The article seeks to understand the processes of meaning-making in which forced marriage is implicated and how the issue is situated within the domain of national political ideology, as opposed to family violence.
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Taylor, Richard, Andrew Page, Stephen Morrell, Greg Carter, and James Harrison. "Socio-economic differentials in mental disorders and suicide attempts in Australia." British Journal of Psychiatry 185, no. 6 (December 2004): 486–93. http://dx.doi.org/10.1192/bjp.185.6.486.
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BackgroundResponses to mental disorders usually focus on treatment; socio-economic conditions are less likely to be considered.AimsTo examine social determinants of mental disorders and attempted suicide in Australia.MethodData from the 1997 Australian National Survey of Mental Health and Wellbeing (n=10 641) were used to estimate associations between socio-economic status, mental disorders and attempted suicide. Logistic regression was used to adjust for age, urban/rural residence and country of birth. Socio-economic status differentials in suicide attempts were also adjusted for mental disorders.ResultsSignificant increasing gradients from high to low levels of education and occupational status (employed) were evident for affective disorders and anxiety disorders in both men and women and for substance use disorders in men. Similar gradients were found for suicide attempts, which decreased after adjusting for mental disorders, but remained significant in the working-age employed.ConclusionsThese findings suggest social causation of mental disorders and suicide attempts, and the need for social and economic responses beyond provision of mental health services.
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T., Dune，, Stewart, J., Tronc, W., Lee, V., Mapedzahama, V., Firdaus, R., and Mekonnen, T. "Resilience in the Face of Adversity: Narratives from Ageing Indigenous Women in Australia." International Journal of Social Science Studies 6, no. 3 (February 12, 2018): 63. http://dx.doi.org/10.11114/ijsss.v6i3.3025.
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There is an increasing body of work identifying and analyzing notions of resilience from indigenous perspectives. Notwithstanding the utility of this research for the Australian context (some parallels may be cautiously inferred for some Indigenous Australian groups), critical knowledge gaps exist in our understanding of how Australian Indigenous peoples, particularly Indigenous women, construct, perform and express resilience. This paper addresses this gap by presenting data from focus group discussions with 11 Indigenous Australian women, which highlights how the women confront the everyday challenges of ‘being Indigenous’. The women spoke of not only of a strong sense of identity in the face of negative stereotypes but also demonstrated their ability to adapt to change, rebound from negative historical socio-cultural and political systemic changes and ways to keep their identities and cultures strong within contemporary Australia. We contend that a focus on Indigenous resilience is more significant for social change because it not only moves away from deficit-discourses about Indigenous Australian groups, it highlights their remarkable strengths in adapting, recovering and continuing in white-centric, antagonistic conditions.
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Tran, Dai Binh, and Hanh Thi My Tran. "Women’s health: a benefit of education in Australia." Health Education 119, no. 4 (June 3, 2019): 259–76. http://dx.doi.org/10.1108/he-11-2018-0053.
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Purpose The purpose of this paper is to examine the relationship between education and health amongst Australian women. Design/methodology/approach This study uses the Household, Income and Labour Dynamics in Australia data set. Spouse’s education is employed as an instrument to solve the potential endogeneity of educational attainment. Findings The results indicate that an additional year of schooling can lead to an increase in self-reported health, physical health, mental health and a reduced likelihood of having long-term health conditions. Women who are not in the labour force are likely to enjoy higher benefits of education compared to their employed counterparts. The findings also suggest that the relationship between education and health can be explained by the extent of positive health behaviours and social capital as mediators. Research limitations/implications The conclusion from the results might be different in the case of men, reducing the generalisability of the results. Several objective health variables should be used to provide further aspects of health on which education has an impact. Practical implications As the positive effect of education on women’s health is empirically found, investment in women’s education should be seriously considered and reevaluated. Originality/value This paper focuses on Australian women which not only reduces the heterogeneity between genders but also adds to the rare number of studies on this topic in Australia. This paper also employs a formal mediation analysis to examine what are the mechanisms explaining the relationship between education and health.
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Watson, Juliet, and Hernán Cuervo. "Youth homelessness: A social justice approach." Journal of Sociology 53, no. 2 (April 21, 2017): 461–75. http://dx.doi.org/10.1177/1440783317705204.
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Social justice approaches that work towards eliminating youth homelessness with a sole focus on material needs overlook the significance of non-material aspects, such as the impact of social exclusion and stigma on individuals’ subjectivities. The lack of social legitimacy associated with homelessness is exacerbated under neoliberal conditions, with the shift from social to individual responsibility positioning those unable to achieve the normative transition to adulthood as social failures. We draw on interviews with young homeless women in Australia to extend the emerging sociological focus on the relational aspects of homelessness through a social justice lens. We analyse the association between subjectivity, stigma and neoliberalism, and draw on Iris Marion Young’s theory of justice to highlight how these shape experiences of homelessness. We conclude that overcoming homelessness requires policies and practices that give a greater focus to non-material aspects of homelessness through an emphasis on empowerment, self-respect and autonomy.
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Zakiyah, Zakiyah. "MODERASI BERAGAMA MASYARAKAT MENENGAH MUSLIM: STUDI TERHADAP MAJLIS TAKLIM PEREMPUAN DI YOGYAKARTA." Harmoni 18, no. 2 (December 31, 2019): 28–50. http://dx.doi.org/10.32488/harmoni.v18i2.392.
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Artikel ini membahas tentang moderasi beragama oleh masyarakat menengah Muslim, dengan studi kasus pada majlis taklim perempuan di Yogyakarta. Tema ini penting untuk diteliti dengan beberapa alasan diantaranya; beberapa tahun terakhir ini telah terjadi berbagai tindak intoleransi bernuansa agama dan aksi terorisme dimana aksi terakhir peledakan bom di Surabaya tahun 2018 dengan melibatkan perempuan dan anak-anak. Fenomena ini merupakan indikasi bahwa di beberapa masyarakat masih mengalami masalah. Oleh karenanya, moderasi beragama menjadi elemen penting untuk menciptakan kondisi damai dan harmonis di masyarakat. Disamping itu, Majlis taklim perempuan kelas menengah merupakan kelompok yang mampu mempengaruhi dan menggerakkan masyarakat untuk melakukan aksi-aksi moderasi beragama. Artikel ini ditulis berdasarkan hasil penelitian kualitatif berupa studi kasus terhadap majlis taklim Yasmin, Majlis Taklim Roudlatul Jannah dan Majlis Taklim Syakilah Jannah. Data dikumpulkan dengan menggunakan metode wawancara, observasi, dan Focus Group Discussion (FGD), dan studi pustaka. Hasil studi ini menunjukkan bahwa di Yogyakarta terdapat beberapa varian majlis taklim yang diikuti dan diinisiasi oleh perempuan. Majlis taklim perempuan kelas menengah tersebut melakukan beberapa kajian keagamaan dan kegiatan sosial yang dapat dikategorikan sebagai moderasi beragama seperti terlihat pada pemilihan ustad atau kyai yang berpandangan moderat untuk mengisi kajian kajian mereka, pemilihan materi kajian dan kegiatan sosial yang melibatkan elemen masyarakat.
Kata Kunci: Moderasi beragama, Majlis taklim perempuan, kelas menengah Muslim
This article discusses religious moderation by a middle-class Muslim community, with a case study of a women’s religious assembly (Majlis Taklim) in Yogyakarta. This theme is important to study for the following reasons: in recent years there have been various acts of religious intolerance and acts of terrorism, with the latest event includes the Surabaya bombing in 2018, involving women and children. This phenomenon is an indication that there are still problems in some communities. Therefore, religious moderation becomes an important element to create conditions of peace and harmony in society. In addition, religious assembly among the middle class women are groups that are able to influence and mobilize society to carry out acts of religious moderation. This article was written based on the results of qualitative research in the form of case studies in Majlis Taklim Yasmin, Majlis Taklim Roudlatul Jannah and Majlis Taklim Syakilah Jannah in Yogyakarta. Data were collected using interviews, observation, and Focus Group Discussion (FGD) methods, as well as literature studies. The results of this study indicate that in Yogyakarta there are a number of Majlis Taklim variants that are followed and initiated by women. Middle class women Majlis Taklim undertake a number of religious studies and social activities which can be categorized as “religious moderation,” as seen in the selection of scholars or moderate scholars to teach in their studies, selection of study materials and social activities involving elements of society.
Keywords: Religious moderation, Majlis Taklim women, Muslim middle class.
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de Crespigny, Charlotte, Mette Groenkjaer, Wendy Casey, Helen Murray, and Warren Parfoot. "Racism and Injustice: Urban Aboriginal Women's Experiences when Patronising Licensed Premises in South Australia." Australian Journal of Primary Health 9, no. 1 (2003): 111. http://dx.doi.org/10.1071/py03014.
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This paper presents the findings regarding urban, predominantly young, Aboriginal women's experiences of patronising licensed premises in South Australia. This research aimed to tap new information directly from the experiences of participants who lived in the southern metropolitan region of South Australia. It focused on their experiences of socialising at licensed premises such as pubs and clubs, locally, and in the city of Adelaide. A qualitative research design within the critical social Scientific paradigm was applied using semi-structured interviews and thematic analysis. The recommendations developed from the findings, and the final community report, were developed collaboratively with participants and other Aboriginal women from their local community. Consistent with the experiences of other young non-Aboriginal women in South Australia, as reported by the chief investigator of this study, the findings of this research show that Aboriginal women try to enjoy socialising with friends and family in licensed premises such as pubs and clubs. However, the Aboriginal women were constrained by frequently experiencing racism and injustices when they tried to enter, or when inside, pubs and clubs. Being accused of stealing, prevented from entering or being expelled from venues, racist comments and being subjected to physical violence, conflict with bar and security staff and non-Aboriginal patrons, as well as lack of safety, were some of the issues these Aboriginal women have experienced in licensed premises in urban and suburban South Australia. This research now offers recommendations from the women that call for important changes in policy and service provision that can improve the conditions of Aboriginal women when they are visiting licensed premises.
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Byles, Julie E., Md Mijanur Rahman, Emily M. Princehorn, Elizabeth G. Holliday, Lucy Leigh, Deborah Loxton, John Beard, Paul Kowal, and Carol Jagger. "Successful ageing from old to very old: a longitudinal study of 12,432 women from Australia." Age and Ageing 48, no. 6 (September 30, 2019): 803–10. http://dx.doi.org/10.1093/ageing/afz116.
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Abstract Objectives We examined the development of disease and disability in a large cohort of older women, the extent to which these conditions exempt them from being classified as successful agers and different trajectories of disease, disability and longevity across women’s later life. Methods We used survey data from 12,432 participants of the 1921–26 birth cohort of the Australian Longitudinal Study of Women’s Health from 1996 (age 70–75) to 2016 (age 90–95). Repeated measures latent class analysis (RMLCA) identified trajectories of the development of disease with or without disability and according to longevity. Bivariate analyses and multivariable multinomial logistic regression models were used to examine the association between participants’ baseline characteristics and membership of the latent classes. Results Over one-third of women could be considered to be successful agers when in their early 70s, few women could still be classified in this category throughout their later life or by the end of the study when they were in their 90s (~1%). RMLCA identified six trajectory groups including managed agers long survivors (9.0%) with disease but little disability, usual agers long survivors (14.9%) with disease and disability, usual agers (26.6%) and early mortality (25.7%). A small group of women having no major disease or disability well into their 80s were identified as successful agers (5.5%). A final group, missing surveys (18.3%), had a high rate of non-death attrition. Groups were differentiated by a number of social and health factors including marital status, education, smoking, body mass index, exercise and social support. Conclusions The study shows different trajectories of disease and disability in a cohort of ageing women, over time and through to very old ages. While some women continue into very old age with no disease or disability, many more women live long with disease but little disability, remaining independent beyond their capacity to be classified as successful agers.
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Harris, Anne M. "Racing the Curriculum: Refugee Students and the Rhizomatic Model." Brock Review 11, no. 1 (March 22, 2010): 1–14. http://dx.doi.org/10.26522/br.v11i1.104.
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This article presents and interrogates a series of short films made collaboratively by the researcher and Sudanese young women from refugee backgrounds in Australia. They examine the prevailing social conditions for connectedness/ disconnectedness in the context of a sometimes-hostile contemporary immigration climate. The films utilise arts-based methodologies to disrupt the folds and pleats of conventional stories told of and about the pedagogies of belonging and becoming. The films draw upon the informants’ social practices of self to trouble teleological narratives of identity and they offer a territory of possibilities for travelling along disorienting lines of flight (Deleuze & Guattari, 1987).
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Najihah, Bannan Naelin, and Hilda Yanti Safitri. "Inheritance Verses: A Comparative Study of Zaitunah Subhan’s and Henri Shalahuddin’s Interpretations." Journal of Ulumul Qur'an and Tafsir Studies 1, no. 1 (April 18, 2022): 1–11. http://dx.doi.org/10.54801/juquts.v1i1.84.
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This article discusses the comparison of the interpretations of Zaitunah Subhan (feminist Muslim) and Henri Salahuddin (conservative occidentalist Muslim) regarding inheritance verses. The lack of comparative studies of Muslim feminist and conservative Muslim interpretations of the inheritance verse encourages the importance of studying this matter. This study uses a qualitative comparative study method with a literature review approach. The data sources are the book "The Hatred Interpretation" and the dissertation "Discourse on Gender Equality in Islamic Thought at State Islamic Universities in Indonesia: Case Studies at Sunan Kalijaga State Islamic University, Yogyakarta". Data collection techniques using search methods and data analysis techniques using content analysis. This article finds that there are three aspects of similarities and seven aspects of differences between Zaitunah Subhan and Henri in understanding inheritance verses. The similarities are in the distribution of inheritance rights between men and women which can change according to the conditions stipulated in the Qur'anic text, consideration of aspects of gender justice and consideration of aspects of economic responsibility as the cause of differences in inheritance rights. The differences are the methodological aspect, the editorial content of the verse (dalālat al-Qur'ān), the assessment of the character of the verse, the maximum-minimum limit for the distribution of inheritance, the portion of the division of inheritance and the relationship of the verse to social reality and the scientific clump approachment. This article is intended to increase knowledge about the rich variety of interpretations of inheritance verses related to gender issues in it.
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Narciso, Laia. "“Race”, Belonging and Emancipation: Trajectories and Views of the Daughters of Western Africa in Spain." Social Sciences 10, no. 4 (April 16, 2021): 143. http://dx.doi.org/10.3390/socsci10040143.
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Young Spanish Black people born to migrant parents continue to be either invisible or problematized in public discourses, which project a monocultural and phenotypically homogeneous Europe. Research in countries with a long immigration history has shown that in the process of othering minorities, gender ideologies emerge as ethnic boundaries and feed the paternalistic treatment of women while accusing their families and communities of harming them through atavistic traditions. However, little research has focused on girls’ and young women from West African immigration and Muslim tradition in Spain, a country where they represent the first “second generation”. In order to gain a deeper insight into their processes and views, this paper describes and analyses the educational trajectories and transitions to adult life of a group of young women with these backgrounds who participated in a multilevel and narrative ethnography developed in the framework of a longitudinal and comparative project on the risk of Early Leaving of Education and Training in Europe (ELET). In the light of the conceptual contributions of the politics of belonging and intersectionality, the responsibilities regarding the conditions for gaining independence are relocated while assessing the role of the school in the processes of social mobility and the development of egalitarian aspirations in the labor market and in the family environment. The findings show how the limits encountered by these young women in their trajectories to an independent adult life are mainly produced by processes of racialization conditioned by class and gender, ironically in key spaces of social inclusion such as schools and the labor market rather than, or mainly by, an ethnic community that subjugates them.