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Journal articles on the topic 'Muslim women education'
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1
Hamdan, Amani. "Muslim Women Stereotyped." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 70–96. http://dx.doi.org/10.35632/ajis.v31i1.294.
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In this paper, I use global education theories and principles to deconstruct common myths regarding Muslim women and the Islamic treatment of women. This paper demonstrates how global education theory and principles can be used to deconstruct and reframe the myths and misconceptions perpetuated on Muslim women. The three major themes explored – female circumcision, polygamy, and subordination – are embedded in a single case and serve as a rich illustration of the usefulness of applying global education principles. They have been developed over the past thirty years to deconstruct and reframe western myths and misconceptions regarding Muslim women.
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Hamdan, Amani. "Muslim Women Stereotyped." American Journal of Islamic Social Sciences 31, no. 1 (January 1, 2014): 70–96. http://dx.doi.org/10.35632/ajiss.v31i1.294.
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In this paper, I use global education theories and principles to deconstruct common myths regarding Muslim women and the Islamic treatment of women. This paper demonstrates how global education theory and principles can be used to deconstruct and reframe the myths and misconceptions perpetuated on Muslim women. The three major themes explored – female circumcision, polygamy, and subordination – are embedded in a single case and serve as a rich illustration of the usefulness of applying global education principles. They have been developed over the past thirty years to deconstruct and reframe western myths and misconceptions regarding Muslim women.
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Garipova, Rozaliya. "Muslim Female Religious Authority in Russia: How Mukhlisa Bubi Became the First Female Qāḍī in the Modern Muslim World." Die Welt des Islams 57, no. 2 (June 23, 2017): 135–61. http://dx.doi.org/10.1163/15700607-00572p01.
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On 11 May 1917, the participants of the All-Russia Muslim Congress elected a woman, Mukhlisa Bubi, as a qāḍī (a Muslim judge) to the Central Spiritual Administration of Muslims of Inner Russia and Siberia. Granting legal authority to a woman at a central religious institution was unprecedented in the Muslim world. This article explores how this election was possible in Russia and suggests that it was the outcome of several factors. First, Muslim women of the Volga-Ural region already occupied a well-established place in traditional Muslim education, and many women were part of the Islamic scholarly culture. Second, modernist (Jadīd) religious scholars and intellectuals had brought up the issue of women education and female schooling, and supported the formation of a network of young women who made new claims about women’s education, rights, and active public stance in serving the nation. Among these were Bubi’s brothers. Third, the Russian revolutionary atmosphere worked as a catalyst for promoting the claims of women activists and provided the Jadīds the opportunity to take over the authority at the Central Spiritual Administration. Finally, Mukhlisa’s election seems to be a compromise between conservative and feminist/liberal groups in the society, and seems to have therefore been acceptable to most male congress delegates.
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Scott-Baumann, Alison. "Teacher Education for Muslim Women." Ethnicities 3, no. 2 (June 2003): 243–61. http://dx.doi.org/10.1177/1468796803003002004.
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Datta, Rimmi, and Jayanta Mete. "AN AUTHENTIC OVERVIEW OF THE EDUCATIONAL RIGHTS AND PROSPECTS OF MUSLIM WOMEN." Khazanah Pendidikan Islam 3, no. 2 (March 31, 2021): 54–62. http://dx.doi.org/10.15575/kp.v3i2.11708.
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Consciousness, knowledge, and understanding in Islam are a fundamental prerequisite for all Muslims to allow them to affirm, think, and behave under the principles of religion. Muslim women and girls have been seen for years as potential objects of modernization and modernity. Popular belief has arisen that, for a nation to be prosperous, girls need to be educated and will raise their nation from its broad range of social issues. Women's education was indispensable to the discourses that pursued to modernize emerging and Muslim societies. Muslim women thought it was just as important to educate girls as it was to educate boys, and that they acknowledged parental and marital influence over the rights of women to be educated and to work. As Muslim women move up the educational ladder, the role of religion as a predictor of academic achievement is dwindling. This emphasis on the experiences of educated Muslim women exacerbates the prevailing narrative of modernity that portrays women's education and gender equality as an expression of individual women's choice and free will against any patriarchal structures of family, culture, and Islam. Use qualitative approach This paper deals with the historical perspective of Muslim woman's education, their educational rights, curriculum development of Muslim education, and the importance of Muslim female education
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Thompson, Katrina Daly. "Educating Muslim Women." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 104–7. http://dx.doi.org/10.35632/ajis.v31i1.1023.
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Educating Muslim Women is a unique study of Muslim women told throughthe story of Nana Asma’u, a nineteenth-century Fulani woman from NorthernNigeria who became a renowned scholar and greatly impacted Muslim womenin Nigeria and beyond. Drawing on history, literary analysis, and ethnography,the volume’s slimness belies a wealth of material that will interest historians,applied linguists, and even sociologists of contemporary Muslim communities.The book’s main argument is that Muslim women have played a greaterrole in their communities than has previously been understood by historians.While using Nana Asma’u as an example, Boyd and Mack argue that she wasnot unique and offer painstaking details to show that her society supportedand encouraged female Islamic scholarship. In addition, they relate how contemporarywomen continue to follow her example. The book is organizedroughly chronologically, although the chapter titles suggest a thematic organizationthat is not always adhered to.The introduction offers some background on Sufism, which in later chaptersthe authors narrow down to the Qadiriyyah order. They define Sufism as“the prayerful pursuit of knowledge aiming to move an individual closer toGod” (p. 15). Their focus on knowledge allows them to emphasize Islamicscholarship and education: “Education, like Islam itself, was integral to allparts of daily life” (p. 21). Nineteenth-century schools are depicted as placeswhere pupils learned Qur’anic recitation and received religious blessings, aswell as practiced farming, obtained medical treatment, and sought personaladvice. By depicting education as central to Islam and Islam as central toNorthern Nigerian society, their subsequent account of how involved women ...
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Carland, Susan. "‘We’re Islam in Their Eyes’: Using an Interpellation Framework to Understand Why Being a Woman Matters When Countering Islamophobia." Religions 14, no. 5 (May 15, 2023): 654. http://dx.doi.org/10.3390/rel14050654.
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Australian Muslim women are far more likely to be the target of Islamophobic attacks than men, and common narratives often paint Muslim women merely as victims of Islamophobia. This article takes a new approach and considers how Muslim women may counter Islamophobia and the various audiences they must contend with in their work. Using de Koning’s interpellation framework, this research investigates why Australian Muslim women believe gender matters in public countering Islamophobia work and proposes new developments to the framework based on the way Australian Muslim women must mediate the ascriptions of both non-Muslims and Muslim men. This research draws on in-depth interviews with Sunni, Shi’i, and Ahmadiyya women from around Australia who are active in public countering Islamophobia education initiatives.
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Jaelani, Juhri, Syahidin Syahidin, and Elan Sumarna. "Islam and Women’s Involvement in Education (Abu Syuqqah Thought Study in Taḥrīr al-Mar’ah Fī ‘Aṣr al-Risālah)." Jurnal Kajian Peradaban Islam 4, no. 2 (November 27, 2021): 99–110. http://dx.doi.org/10.47076/jkpis.v4i2.93.
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Islam has a view to put things in everything in a balanced position (tawazun). Islam also places men and women as human beings with the same position. However, there are still many who differentiate the position of men and women as creatures of God. One of these differences can be seen from the minimal contribution of a woman or Muslim woman in the field of education. In fact, education is very important because women are the future mothers of their children. After all, education starts from within the family and that is where the role of women as mothers is very significant. This study aims to reveal Abu Syuqqah's thoughts on Islamic acknowledgment of women's involvement in the field of education, which he produced through an effort to reinterpret religious authoritative texts related to women's activities during the prophetic period. This research is also expected to provide understanding and motivation about the balance of roles and contributions of men and women. This study uses a qualitative approach with library research methods. The data collection technique in this study was based on the main source of the book by Abu Syuqqah entitled Taḥrīr al-Mar'ah Fī 'Aṣr al-Risālah, supported by religious authoritative books and scientific journals relevant to the research theme. The results of the study indicate that the call of Islam regarding the obligation to seek knowledge to its adherents is universal, so that there is no legal distinction for both Muslims and Muslim women. Islam also holds that women have the right to get proper education and good teaching as Muslims get. Based on this, according to Abu Syuqqah, the status of women is not an obstacle for Muslim women to have a high spirit in seeking and developing knowledge. The form of women's involvement in education can be in the form of women as students who receive knowledge, or as female teachers who convey knowledge.
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Golkowska, Krystyna. "Muslim women and sport." Gender and Education 25, no. 3 (May 2013): 377–78. http://dx.doi.org/10.1080/09540253.2012.755289.
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Hossain, Altaf, and Dr Arjun Chandra Das. "Education of marginalized Muslim girls at higher secondary level in Murshidabad district, West Bengal." International Journal of Multidisciplinary Research and Growth Evaluation 4, no. 4 (2023): 1061–67. http://dx.doi.org/10.54660/.ijmrge.2023.4.4.1061-1067.
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Education is the backbone of the nation just as women's education is the main tool for the development of society .Indian society is a traditionally and culturally diverse society. This society is inhabited by people of different classes, different castes, regions and different religions. Muslims are the largest minority group in India but educationally they are one of the most backward people in the country. Muslim women are far behind the boys and girls of other communities in terms of education, money and social status. Education is considered to be the only process that guides the social, economic, cultural and political development of the individual. Education is the only tool for change and development of the society. The main purpose of this research paper is to look at the reasons behind the backwardness of Muslim women in higher education. The main reasons for the backwardness of Muslim women in education are large families, ignorance about the importance of education, lack of connection between Madrasah education and modern education, poverty, negative attitude towards girl’s education, lack of security for girls.
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Hass, Bat, and Hayden Lutek. "The Dutch inside the ‘Moslima’ and the ‘Moslima’ inside the Dutch: Processing the Religious Experience of Muslim Women in The Netherlands." Societies 8, no. 4 (December 7, 2018): 123. http://dx.doi.org/10.3390/soc8040123.
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This research focuses on Dutch Muslim women who chose to practice Islam, whether they were born Muslim (‘Newly Practicing Muslims’) or they chose to convert (‘New Muslims’). This study takes place in a context, the Netherlands, where Islam is popularly considered by the native Dutch population, as a religion oppressive to women. How do these Dutch Muslim women build their identity in a way that it is both Dutch and Muslim? Do they mix Dutch parameters in their Muslim identity, while at the same time, inter-splicing Islamic principles in their Dutch sense of self? This study is based on an ethnography conducted in the city of Amsterdam from September to October 2009, which combines insights taken from in-depth interviews with Dutch Muslim women, observations from Quranic and Religious classes, observations in a mosque, and one-time events occurring during the month of Ramadan. This paper argues that, in the context of being Dutch and Muslim, women express their agency, which is their ability to choose and act in social action: they push the limits of archetypal Dutch identity while simultaneously stretching the meaning of Islam to craft their own identity, one that is influenced by themes of immigration, belongingness, religious knowledge, higher education and gender.
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Khurshid, Ayesha, and Emily Leyava. "Arranged Empowerment versus Empowering Arrangements: Narratives of Muslim Women Teachers from Pakistani Rural Communities." Teachers College Record: The Voice of Scholarship in Education 121, no. 13 (April 2019): 1–20. http://dx.doi.org/10.1177/016146811912101308.
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The issue of education for Muslim women has become central to many global discourses and policies focusing on Muslim countries. These paradigms present education for Muslim women as the solution to issues ranging from poverty to religious extremism. Embedded in these narratives is not only the image of Muslim women as oppressed victims of their culture, but also the image of Islam as a patriarchal religion. Education becomes an instrument to empower these women through enabling them to challenge their “oppressive” cultural and Islamic traditions. In other words, education becomes a site, tool, and institution to arrange the empowerment of Muslim women against their families, communities, and Islam.
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Hussain, Ifsa, Sally Johnson, and Yunis Alam. "Young British Pakistani Muslim women’s involvement in higher education." Feminism & Psychology 27, no. 4 (February 1, 2017): 408–26. http://dx.doi.org/10.1177/0959353516686123.
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This article explores the implications for identity through presenting a detailed analysis of how three British Pakistani women narrated their involvement in higher education. The increased participation of British South Asian women in higher education has been hailed as a major success story and is said to have enabled them to forge alternative, more empowering gender identities in comparison to previous generations. Drawing on generative narrative interviews conducted with three young women, we explore the under-researched area of Pakistani Muslim women in higher education. The central plotlines for their stories are respectively higher education as an escape from conforming to the “ good Muslim woman”; becoming an educated mother; and Muslim women can “ have it all.” Although the women narrated freedom to choose, their stories were complex. Through analysis of personal “I” and social “We” self-narration, we discuss the different ways in which they drew on agency and fashioned it within social and structural constraints of gender, class and religion. Thus, higher education is a context that both enables and constrains negotiations of identity.
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Sultana, Sadia, and Abdul Gofur Gazi. "Educational Resilience: Muslim Women in Bengal Amidst the Historical Shifts of 1905-1919." International Journal of Research and Innovation in Social Science VII, no. XI (2023): 1859–65. http://dx.doi.org/10.47772/ijriss.2023.7011147.
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The partition of Bengal in 1905 and its subsequent reunification in 1911 is a significant chapter in the history of the region. This abstract delves into the specific focus on the education of Muslim women during the years spanning from 1905 to 1919. The partition had far-reaching effects on socio-economic, political, and educational aspects, with substantial consequences for the education of Muslim women playing a pivotal role in a nation’s progress and development. Those who have advanced education and harnessed technology have contributed significantly to the prosperity of their country. Education is a fundamental human right, irrespective of gender. During British colonial rule, several initiatives were undertaken to enhance the educational system in Bengal, leading to a transformation of traditional education through the formation of an Education Commission. Initially, due to the policies imposed by the British educational system, Muslims faced challenges. However, with time, they became more aware of their rights and, acknowledging their past errors, started embracing Western education. It wasn’t until the 1930s that both Hindu and Muslim women began showing interest in English and Western education. This article aims to provide a concise overview of the state of Muslim women’s education in the early 20th century following the partition of Bengal and to illustrate the progress in education since that time.
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Salama, Nadiatus. "Revealing Religious Discrimination Experience against Indonesian Muslim Women in the United States of America." Sawwa: Jurnal Studi Gender 18, no. 1 (April 30, 2023): 75–96. http://dx.doi.org/10.21580/sa.v18i1.16389.
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Muslims in the United States (US) face religious discrimination due to an increasingly hostile environment. Further research is needed to explore the dynamics of gender differences in terms of religious discrimination as Muslim women are usually more pessimistic about their position in society compared to men. This study explores the experiences of Indonesian Muslim women in the US facing religious discrimination using qualitative methods that focus on socio-religious and psychological perspectives. In-depth interviews are conducted in Bahasa Indonesia with purposively selected respondents who are women aged 26 and above. The results demonstrate that respondents are: 1) feeling humiliated by others, 2) feeling intimidated, 3) experiencing hateful speech, and 4) experiencing religious microaggressions. This study emphasizes the need to raise awareness and promote education to combat negative stereotypes and prejudices against Muslims, particularly Muslim women, for a more inclusive and tolerant society.
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Schulz, Dorothea E. "(En)gendering Muslim Self-Assertiveness: Muslim Schooling and Female Elite Formation in Uganda." Journal of Religion in Africa 43, no. 4 (2013): 396–425. http://dx.doi.org/10.1163/15700666-12341268.
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AbstractThe article takes the role of school education in the historical marginalization of Muslims in Uganda to argue that recent transformations in the educational field have created new opportunities for Muslims to become professionally successful and to articulate a self-assertive identity as minority Muslims. In a second step the articles points to the particular significance that the recent shift in Muslims’ educational opportunities bears for Muslim girls and women. It argues that the structural transformations in the field of education since the late 1980s had paradoxical implications for female Muslims and for the situation of Muslims in Uganda more generally. The diversification of the field of primary, secondary, and higher education since the mid-1990s facilitated career options that had been unavailable to the majority of Muslims.Access to an education-based status is now possible for a wider segment of the Muslim population of Uganda. Yet in spite of long-standing efforts by representational bodies such as UMEA, educational reforms have not put an end to significant socioeconomic and regional differences among Muslims. There are still notable inequalities in access to high-quality education that have existed historically between Muslims from different regions of Uganda. These unequal schooling opportunities delimit the pool of those Muslims who may access institutions of higher education and hence articulate a new, education-based middle-class identity.
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Munirah, Munirah. "Muslim Women’s Roles in Early Childhood Education." JPUD - Jurnal Pendidikan Usia Dini 13, no. 2 (December 3, 2019): 264–80. http://dx.doi.org/10.21009/jpud.132.05.
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The role of Muslim women in early childhood education is very urgent in education because women are the first source of knowledge for children. There are many supporting and inhibiting factors for the role of Muslim women executors. This study aims to find the role of female educators in Islam as a dual function that functions as a teacher, parent, and community member. The research method uses qualitative with a phenomenological approach. The findings show the role of Muslim women is not ideal, including the role of women as educators in schools, parents, and education experts. Women's awareness of early childhood education is still very low. Suggestions for future research to dig deeper into the causes of the role of women is still low, and influence government policy in increasing the role of Muslim women or non-Muslim women.
Keywords: Role of Muslim Women, Early Childhood Education
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MANZAR, MD MANZAR REZA. ""REVIEW: BREAKING THROUGH BARRIERS TO EDUCATION AND SOCIAL INCLUSION FOR MUSLIM WOMEN"." INTERNATIONAL JOURNAL OF HUMANITIES, ENGINEERING, SCIENCE AND MANAGEMENT 4, no. 1 (June 30, 2023): 80–90. http://dx.doi.org/10.59364/ijhesm.v4i1.217.
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Md Manzar Reza, Research Scholar in English,
RKDF UNIVERSITY, RANCHI.
Email ID: manzarreza0301@gmail.com
Mobile Number:- 7797806084
ABSTRACT
The article "Breaking Through Barriers to Education and Social Inclusion for Muslim Women" is the subject of this review, which assesses the challenges experienced by Muslim women in obtaining an education and social inclusion. The study points out a number of institutional, cultural, and religious impediments to education and social inclusion, including patriarchal societal norms, shoddy school systems, and restricted access to high-quality education. It emphasises the need of creating policies and initiatives especially created to meet the requirements of Muslim women, thereby allowing their engagement in education and society. The document goes on to say that these policies should be aimed at removing structural obstacles to social participation and education, as well as allowing Muslim women to develop their own agency and voice. The study comes to the conclusion that this article offers an insightful look at the difficulties Muslim women have in gaining access to education and social participation, as well as possible ways to remove these obstacles.
This evaluation comes to the conclusion that the article offers a thorough summary of the difficulties Muslim women have while trying to attain education and social participation. It underlines the necessity for specialised policies and initiatives that concentrate on removing structural obstacles and enabling women to find their own agency and voice. As a result, it makes a significant contribution to the body of knowledge about Muslim women's involvement in education and society.
Keywords: education, Muslim women, refuges, cultural norms, barrier of education.
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Akhmetova, Elmira. "Women in Islamic Civilisation: Their Rights and Contributions." ICR Journal 7, no. 4 (October 15, 2016): 476–91. http://dx.doi.org/10.52282/icr.v7i4.230.
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This paper provides a general survey of the contributions made by women to science, knowledge and welfare in Islamic civilisation. The paper determines that early Muslims approached Islam and science in a holistic fashion, after adopting an epistemology which maintained a unity between science, technology and spiritual knowledge. The paper also suggests that, in the early age of Islam, women were given positions of trust and high responsibility in the spheres of leadership, education, and science. But, this empowerment of women in early Islam bears little relation to the conditions of women in modern-day Muslim societies, where women often suffer the most in conflict-ridden regions, whether from insecurity, domestic abuse, low education levels or poor medical care. The paper accordingly establishes a direct link between the absence of good governance and issues like gender inequality, the violation of the rights of women, and the current weakness of Muslims in science and technology. Without good governance, the status of women is unlikely to improve. If women’s rights to both a proper education and an occupation continue to be neglected, the equilibrium of Muslim society will be damaged, hindering its ability to produce innovative and passionate minds.
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Sengupta, Reshmi, and Debasis Rooj. "Factors Affecting Gender Disparity in Muslim Education in India." Journal of Development Policy and Practice 3, no. 1 (January 2018): 87–113. http://dx.doi.org/10.1177/2455133317737936.
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Muslims occupy the second largest share in India’s population after Hindus. Therefore, India’s overall economic growth and development are largely dependent on the progress of this community. Muslims, by and large, have remained backward in attaining education so far, and the pace of their educational development is quite slow. The situation is even worse for Muslim women. This gives rise to gender disparity in education and raises concerns over the formulation, implementation and monitoring of government policies and programmes directed towards the betterment of this community. This study aims to empirically evaluate the effect of some socio-economic and demographic variables; particularly household consumption expenditure as a proxy for household income, on current education attendance levels of Muslims using a sample of individuals aged 5–17 years from the National Sample Survey, 68th round Employment–Unemployment survey, 2011–2012. In addition, this article is also an attempt to examine the effect of these factors on the gender gap in education of Muslims. Results from the empirical analysis show that members of this community are less likely to attend any educational institution if they belong to the lower income status household and are more likely to attend if they belong to the upper income status household. In comparison to Muslim girls, Muslim boys are more likely to attend school if they belong to rich families. In contrast, in poor Muslim families, girls are more likely to attend school than boys. Several other socio-economic and demographic factors also affect current education participation of Muslim children. Besides other factors, if on the one hand, children’s growing age and number of children in the household increase gender gap, then knowledge of Internet operation and presence of a female household head help in reducing gender gap in current attendance level of Muslim children in India.
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Al Masum, Md Abdullah. "BENGALI MUSLIM WOMEN IN “ZENANA” EDUCATION SYSTEM: A HISTORICAL STUDY IN THE BRITISH PERIOD." Journal of Social Sciences and Humanities 54, no. 2 (December 31, 2015): 11–31. http://dx.doi.org/10.46568/jssh.v54i2.66.
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During the British period, there were different kinds of education system to make the retreated women society of Bengal into a leading class. “Zenana” education is one of its education processes. The word, “Zenana” derives from Persian and means “Harem” or inside the household. So, the education system of those women who live in Harem is called “Zenana” education system. Generally, the introduction of home education for the Bengali women began from the middle ages. But the “Zenana” education is the alternate form of the instruction of concealed women which was different from the existing home education system. This cultural education was initiated by the Christian Missionaries in the earlier part of nineteenth century. Later on, the Hindu society of Bengal also took part in it. But neither the opportunity nor the eagerness of taking Zenana Education continued among the Muslim women for a long time. “Dhaka Muslim Friendship Congress” which was established in 1883 started bringing into practice the “Zenana Education” among Muslim women. Later on the British government began patronizing the Zenana education for the Muslim women alongside the Hindu. The present paper examines the rise and development of Zenana education in the Muslim women society in Bengal from 1883 to 1933 on the basis of contemporary official, demo-official source materials. In addition, this paper will brief the reason of abolition of Zenana education system in 1933.
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Sri Ujiana Putri and Aswar Aswar. "Implementasi Pendidikan Masyarakat Berbasis Masjid untuk Muslimah di Desa Mattoanging Kabupaten Maros." WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat 1, no. 2 (October 23, 2020): 129–41. http://dx.doi.org/10.36701/wahatul.v1i2.254.
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The role of Muslim women in giving birth to quality is very much determined by the extent of the quality of the Muslim women themselves. The quality of these Muslim women will also be greatly determined by the extent to which the quality of education and guidance they receive. This view is the background of the KKN program in Mattoangin Village which aims to present various development programs for Muslim women based at the mosque as a form of efforts to improve the quality of civilization in the village of Mattoangin. The Muslim development programs that are carried out are: 1) Muslim taklim; 2) the learning process; 3) Ignore the reading of the Qur'an (Tahsin); 4) organizing corpse training; and 5) Muslimah Health Service. Each of them is described as follows. The results of this guidance for Muslim women are expected to provide a good understanding of the importance of improving personal qualities as a Muslim woman who will give birth to a quality of nation
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Pollachom, Taweeluck. "COMPARING PATHWAYS AND OUTCOME FOR PATANI MUSLIM WOMEN OF DIFFERENT EDUCATION SYSTEMS SINCE 1959." Islam Realitas: Journal of Islamic and Social Studies 1, no. 2 (February 19, 2017): 129. http://dx.doi.org/10.30983/islam_realitas.v1i2.44.
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</strong></p><p><em>A new era of resolving the conflicts in the three </em><em>s</em><em>outhern border prov</em><em>i</em><em>nces of Thailand began in the time of Field Marshal Sarit Thana</em><em>r</em><em>at (1959-1963), with an assimilationist policy toward the Malay Muslims of the th</em><em>r</em><em>ee southern prov</em><em>i</em><em>nces. This involved not only assimilation through educat</em><em>i</em><em>onal</em><em>, </em><em>econom</em><em>i</em><em>c</em><em>, </em><em>and social development policies but also assimilation of the Malay Muslims in the </em><em>s</em><em>outhe</em><em>r</em><em>n border provinces with the Muslims of the central a</em><em>r</em><em>eas of Thailand through variou sgovernment projects</em><em>, </em><em>such as the </em><em>dhammacharika </em><em>project. These p</em><em>r</em><em>ojects initially began with an emphasis on the </em><em>r</em><em>eligious leaders of the communit</em><em>i</em><em>es</em><em>, </em><em>on bringing Muslim students on field trips to Bangkok</em><em>, </em><em>and on provid</em><em>i</em><em>ng instruction and training for Muslim women</em><em>. </em><em>All of these projects received support from various M</em><em>u</em><em>s</em><em>l</em><em>im as</em><em>s</em><em>oc</em><em>i</em><em>ations and organizations </em><em>in </em><em>central Thailand. Eventhough this assimilationist policy might be v</em><em>i</em><em>ewed as destroying the religio</em><em>u</em><em>s and cultural identity of Malay-Muslims in Yala</em><em>, </em><em>Pattani, and Narathiwat provinces</em><em>. </em><em>The field research data show that not only their educat</em><em>i</em><em>on routes correlate with differences of status, family background</em><em>, </em><em>class, and degree of austerity inreligious practice</em><em>, </em><em>but the differences among the Muslim countries where they studied also have important effects on their identity formation and consequent Malay-Muslim consciousness</em><em>. </em><em>All of these differences also had significant effects on their social roles and statuses after returning to work in their hometown areas, and have also had important effects on the ways </em><em>i</em><em>n which Muslim women of this area display the</em><em>i</em><em>r piety.</em></p><p><strong><em> </em></strong></p><p>
Era baru menyelesaikan konflik etnik Thailand di tiga provinsi perbatasan selatan telah dimulai pada saat Field Marshal Sarit Thanarat (1959-1963), dengan kebijakan asimilasi terhadap Muslim Melayu. Hal ini tidak hanya melibatkan asimilasi melalui kebijakan pendidikan, ekonomi, dan sosial tetapi juga asimilasi Muslim Mayu dengan Muslim dari daerah Thai pusat melalui berbagai proyek pemerintah, seperti proyek <em>dhammacharika</em>. Proyek-proyek ini awalnya dimulai dengan penekanan pada para pemimpin agama dari masyarakat, untuk membawa siswa Muslim dengan kunjungan lapangan ke Bangkok, dan pelatihan bagi perempuan Muslim. Semua proyek ini mendapat dukungan dari berbagai asosiasi dan organisasi Muslim di Thailand pusat. Meskipun kebijakan asimilasi ini mungkin dipandang merusak identitas agama dan budaya Melayu-Muslim di Yala, Pattani, dan Provinsi Narathiwat. Data penelitian lapangan menunjukkan bahwa mereka mampu berkorelasi dengan perbedaan status, latar belakang keluarga, kelas, tetapi juga memiliki efek penting pada pembentukan identitas dan kesadaran Melayu-Muslim. Semua perbedaan memiliki efek yang signifikan terhadap peran setelah kembali bekerja di kampung halaman, dan juga memiliki efek penting wanita Muslim untuk menampilkan kesalehan mereka.
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Abed, Ahmed Mahmoud Mohammed. "Women Rights to Education in Light of University Co-Education." Journal of Islamic and Religious Studies 7, no. 1 (June 20, 2022): 65–83. http://dx.doi.org/10.36476/jirs.7:1.06.2022.04.
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The vulnerability of the Muslim world has negatively affected women's rights, particularly their right to education, which was seen by the advocates of westernization as an opportunity for the de-religious disengaging of women by making western women a role model. This created a backlash among some Muslim writers, who prohibited women's education because of co-education. Therefore, it has been deemed necessary to clarify the truth by answering the following question: ‘if education is proved to be a right for women, is it permissible to deny women their right to education under such a pretext? The researcher used descriptive and critical approaches to discuss the right of women to education considering co-education in universities. This paper addressed this topic by rooting the concept of this right and its obligations. It also addressed the issue of co-education from a doctrinal point of view on which contemporary studies focused. This paper argues that education is a right that Islam grants to women and women have the right to claim and defend it before those in authority, who assume the responsibility of providing the right environment for women to exercise their right to education.
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Price, Anne. "Differential Support for Women in Higher Education and Politics Cross-Nationally." Comparative Sociology 13, no. 3 (July 10, 2014): 346–82. http://dx.doi.org/10.1163/15691330-12341310.
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Attitudes towards women in the workforce, politics, and higher education are often combined in a composite measure of gender ideology. However, cross-national attitudes and influences on them may vary by each domain. Structural measures and the 2005–2008 World Values Survey are used to examine factors that influence attitudes towards women in education and politics across 52 nations. Findings show individuals are more supportive of women in education and structure has a greater impact on attitudes towards women in politics. Counter to findings that Muslim societies are less gender egalitarian, this study finds no impact of Muslim affiliation or residence in a Muslim society on attitudes towards women’s education, although these factors reduce support for women in politics.
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Jamal Elatrash, Radwan, Sri Tuti Rahmawati, and Ziyad Alhaq. "Women Empowerment from Quranic perspective." AL-BURHĀN: JOURNAL OF QURʾĀN AND SUNNAH STUDIES 7, no. 2 (December 10, 2023): 73–88. http://dx.doi.org/10.31436/alburhn.v7i2.291.
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Despite the teachings of Islam that advocate for women's rights and empowerment, a substantial disparity persists between the ideal principles and the actual conditions in numerous Muslim communities. Women in many Muslim-majority nations encounter diverse challenges hindering their empowerment and complete societal involvement. Key factors contributing to the predicament of women's empowerment in Islam encompass patriarchal attitudes and cultural norms that confine women's roles and opportunities, as well as limited access to education and training, restricting their active participation in economic and political spheres. Present-day concerns include workplace discrimination and bias against women, encompassing unequal pay and limited advancement opportunities. Additionally, insufficient access to healthcare, education, societal engagement, and reproductive rights adversely affect women's health and well-being. Gender-based violence and harassment, encompassing domestic violence, sexual assault, and trafficking, exacerbate these challenges. Legal inadequacies in protecting and enforcing women's rights regarding marriage, divorce, inheritance, and property ownership further compound the issue. Misinterpretation and misapplication of religious teachings contribute to harmful practices such as forced marriage and female genital mutilation. Addressing these challenges necessitates targeted interventions and policy changes to dismantle significant barriers to women's empowerment in Muslim communities. The researcher employed an inductive approach, tracing research components from exegetical, hadith, and jurisprudential books to derive general rulings. Subsequently, an analytical method was utilized to categorize and discuss scientific material, yielding specific rulings about the subject. The research reached certain significant results, emphasizing the promotion of women's rights, equality, and comprehensive societal participation to foster just and equitable societies. A focus on women's rights to education, societal engagement, economic independence, fair treatment in marriage, and protection from violence and discrimination is crucial. Quranic teachings offer valuable guidance for Muslims to contribute to women's empowerment in their societies actively.
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Bazaz, Rabiya Yaseen, and Mohammad Akram. "Exploring Gender and Caste Intersectionality among Muslims: A Sociological Study." Journal of Education Culture and Society 12, no. 2 (September 25, 2021): 190–210. http://dx.doi.org/10.15503/jecs2021.2.190.210.
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Aim Caste studies conducted among Muslims in India generally focus on establishing the existence of caste system among Muslims but they seldom talk about different types of oppression and inequalities faced byMuslim women.This empirical study exploreshow gender and caste identities and their mutual intersectionality impact education,occupation and income choices and actual attainments of Muslim women. Methods This study is part of a larger study conducted among Muslims of Kashmir in India.Primary datawas collected from 704 eligible respondents (Male=392, Female=312) using mixed methods. Three layers of ‘caste like’ and ‘caste’ groups existing in the research area are identified and gender situation within these groups are comparatively examined. Results Each of the ‘caste like’ and ‘caste’ groupshas patriarchal caste capital.Higher professions within the government and private services are largely acquired by upper caste male Muslims or other male and female Muslims having rich cultural and social capital. There is preponderance of lower caste male Muslims in low income self-employment but lower caste Muslim females seldom find say in family based business and compelled to join low paid private jobs. More than fifty percent educated Muslim females are unemployed. Conclusion Although patriarchy is the general rule here, not all women face discrimination and inequality in the same way. Upper caste Muslim women often witness so called benevolent restriction of choices whereas lower caste women are the most excluded and marginalised section of the society who face double discrimination due to patriarchy and interwoven caste positions which severely impacts their educational as well as employment choices and attainments.
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Chakrabarty, Priyanka. "A contemplation on ‘Sultana’s Dream’." Space and Culture, India 2, no. 1 (June 29, 2014): 33. http://dx.doi.org/10.20896/saci.v2i1.57.
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Sultana’s Dream is a piece written by most prolific Muslim woman intellectual Rokeya Shekhawat, published The Ladies Magazine She spoke against the patriarchy in Muslim community. Her “ The Sultana’s Dream” depicts a dream sequence but it is not simply a sequence for entertainment. It rather speaks for a transformation in society to bring women out the boundaries of four walls of home and to work in the public sphere without interference of men, at all. Through a dream she challenges the dogmas, associated with Muslim women. Her own life is an example of many such practices, like confinement in a jenana system,This piece attempts to review the how beautifully the text is written and how it is radically forceful that encourages the readers to think of the degraded conditions of women and how women particularly, never question the same. She brings about certain unbelievable sequence during those days when Rokeya Shekhawat was wrting. At that time, women’s education itself was taboo. But some consensus were developed by the reformers in both Hindu and Muslim communities. But for them education for women was essential so that she become a good companion for her husband and a good mother. An idea that women needs education for her individual growth was very rare. In spite of living and growing in such society, it is contemplative as how she could manage to be so radical in her thoughts to challenge the patriarchal culture itself. She had managed to bring women in politics and scientific world which was traditionally male dominated. She had pronounced certain scientific marvels which is relevant even today. Her idea womens’ participation in politics is simply ahead of her time but relevant in contemporary Indian politics. Here, an attempt has been made to review her pioneering work.
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Fieder, Martin, Susanne Huber, Elmar Pichl, Bernard Wallner, and Horst Seidler. "MARRIAGE GAP IN CHRISTIANS AND MUSLIMS." Journal of Biosocial Science 50, no. 2 (April 3, 2017): 145–60. http://dx.doi.org/10.1017/s0021932017000086.
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SummaryFor modern Western societies with a regime of monogamy, it has recently been demonstrated that the socioeconomic status of men is positively associated with being or having been married. This study aims to compare marriage patterns (if a person has been married at least once) for cultures with a tradition of monogamy and polygyny. As no worldwide data on polygyny exist, religion was used as a proxy for monogamy (Christians) vs polygyny (Muslims). The analyses were based on 2000–2011 census data from 39 countries worldwide for 52,339,594 men and women, controlling for sex, sex ratio, age, education, migration within the last 5 years and employment. Overall, a higher proportion of Muslims were married compared with Christians, but the difference in the fraction of married men compared with married women at a certain age (the ‘marriage gap’) was much more pronounced in Muslims than in Christians, i.e. compared with Christians, a substantially higher proportion of Muslim women than men were married up to the age of approximately 31 years. As expected for a tradition of polygyny, the results indicate that the socioeconomic threshold for entering marriage is higher for Muslim than Christian men, and Muslim women in particular face a negative effect of socioeconomic status on the probability of ever being married. The large ‘marriage gap’ at a certain age in Muslim societies leads to high numbers of married women and unmarried young men, and may put such polygenic societies under pressure.
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Zine, Jasmin, Lisa K. Taylor, and Hilary E. Davis. "Reading Muslim women and Muslim women reading back: transnational feminist reading practices, pedagogy and ethical concerns." Intercultural Education 18, no. 4 (October 2007): 271–80. http://dx.doi.org/10.1080/14675980701605139.
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Fry, Joan Marian. "Muslim women and sport." Sport, Education and Society 16, no. 1 (January 2011): 127–29. http://dx.doi.org/10.1080/13573322.2011.531537.
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Namoos, Asmaa, Maryam Abdelkarim, NourEldin Abosumak, Dina Ramadan, Rana Ramadan, Venessa B. Sheppard, and Tamas Gal. "Abstract B058: Cervical cancer prevention hesitancy comparison between Muslim and Non-Muslim American women: Qualitative study." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (January 1, 2023): B058. http://dx.doi.org/10.1158/1538-7755.disp22-b058.
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Abstract Introduction HPV vaccination and regular cervical cancer screening are crucial in reducing cervical cancer morbidity and mortality. The Muslim population is a growing and understudied minority group in the US presenting with higher rates of a late-stage cervical cancer diagnosis than non-Muslims. Studies showed specific factors impacting Muslim women's beliefs and practices related to cervical cancer prevention. This study explored multi-contextual factors, including religious, behavioral, and sociocultural elements that may influence Muslim women's decisions regarding cervical cancer prevention in Virginia, USA compared to in Egypt. Methods The project recruited 20 American women (Muslim and non-Muslim) for in-depth interviews. The interviews followed a detailed guideline, asking questions about knowledge, attitude, and behavior related to HPV vaccination and cervical cancer screening. The qualitative data were analyzed using the Strauss and Corbin variation of the Grounded Theory using an iterative coding process to extract concepts and causal relations between them in the interviews. The study was approved by the Institutional Review Boards of Virginia Commonwealth University. Results The Muslim and non-Muslim cohorts showed different results. Most participants (Muslim and non-Muslim) had information about cervical cancer but not prevention methods such as the HPV vaccine. None of the single Muslim women visited a gynecologist due to modesty (Virginity), while all married women had at least one gynecologist visit. Most non-Muslim single cohorts are visiting the Primary Care Physicians regularly but not gynecologists. Female physicians were a preference for all women, the non-Muslim women were more open to male providers if there are no other options. Religious misconceptions about the risk factors of cervical cancers were common in the Muslim women cohort (e.g., cancer is a punishment from God). All participants in both cohorts agreed that vaccination generally was useful and effective, but they did not know about the HPV vaccine. None of the participants (Muslim and non-Muslim) were vaccinated against HPV. A language barrier was observed among Muslim women’s experiences in the US, even though all participants spoke English fluently. Discussion Both populations need education related to HPV prevention even those who graduated from American high school. Muslim women interfacing the health system complexity every day while they are visiting any clinic, thus creating a gap that growing up with the next generations would lead to health disparities. The next steps in this project include the implementation of community-based education programs. Our results also showed that the US healthcare providers have very little cultural competency related to the needs of Muslim women. Citation Format: Asmaa Namoos, Maryam Abdelkarim, NourEldin Abosumak, Dina Ramadan, Rana Ramadan, Venessa B. Sheppard, Tamas Gal. Cervical cancer prevention hesitancy comparison between Muslim and Non-Muslim American women: Qualitative study [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr B058.
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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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Appiah, Victoria Agyare, and Edmund Abaka Abaka. "contribution of Muslim Women’s Associations to the development of Kumasi, 1970-2019." Abibisem: Journal of African Culture and Civilization 8 (December 1, 2019): 77–99. http://dx.doi.org/10.47963/ajacc.v8i.852.
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This paper investigates the contribution of Muslim Womens Associations towards the development of Kumasi. It argues that the urbanization of the Kumasi increased the number of women in Kumasi as in other cities and, eventually, resulted in the emergence of Women’s Organizations that, from the mid twentieth century, became advocates for women and women’ issues and rights. In the process, they negotiated a space for selfexpression as Muslim women. In this case, the Muslim Women s groups advocated for Muslim Women and played important roles in the development of Kumasi. They empowered women, offered seminars and skills-training programmes and provided opportunities for personal growth, religious and self-identity and self fulfillment through a deeper stiidy of the Qur ’an. They assisted with education for the young and sponsored people to study locally and in Saudi Arabia. The paper groups the,women’s association into five and highlights their contribution to the development of Kumasi.
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Hussein, Nazia, Saba Hussain, Nazia Hussein, and Saba Hussein. "Interrogating Practices of Gender, Religion and Nationalism in the Representation of Muslim Women in Bollywood: Contexts of Change, Sites of Continuity." Exchanges: The Interdisciplinary Research Journal 2, no. 2 (April 8, 2015): 284–304. http://dx.doi.org/10.31273/eirj.v2i2.117.
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Through a discourse analysis of four commercially successful Bollywood films between 2012-2013, this paper investigates Bollywood’s role in creation of hierarchical identities in the Indian society wherein Muslims occupy the position of the inferior ‘other’ to the superior Hindu ‘self’. Focusing on Muslim heroines, the paper demonstrates that the selected narratives attempt to move away from the older binary identity narratives of Muslim women such as nation vs. religion and hyper-sexualised courtesan vs. subservient veiled women, towards identity narratives borne out of Muslim women’s choice of education, career and life partner, political participation, and embodied practices. However, in comparison to signs of change the sites of continuity are strongly embedded in the religious-nationalistic meta-narrative that drives the paradigms of Indian femininity/ womanhood. To conclude, the nature of the recent deployment of Muslim heroines in Bollywood reinforce the hierarchy between the genders (male-female), between the communities (Hindu-Muslim) and between nations (India- Pakistan).
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Manshur, Fadlil Munawwar, N. Hani Herlina, and Ahmad Nabil Atoillah. "Women and the Challenges of the Future of Islamic Education." Jurnal Penelitian Pendidikan Islam 8, no. 2 (December 22, 2020): 97. http://dx.doi.org/10.36667/jppi.v8i2.486.
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This study seeks to elaborate on the position and function of women in the realm of Islamic education. This study uses the critical review method, a method used to interpret texts critically. The results of the study show that Muslim women in Indonesia are in fact part of Muslim women in other parts of the world. However, Indonesian Muslim women tend to have greater opportunities and chances in facing a bright future of education. Within Islamic education institutions, the viewpoint of women has shifted from a conservative view to a more egalitarian one. The oldest and largest Islamic education institution in Indonesia, namely pondok pesantren, is accustomed in using the terminology of equality and alignment relatives to gender as their educational discourse. They are not only fluent in discussing the concept of gender equality, the terminology has even become part of the practice of pondok pesantren education.
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Muflichah, Siti. "Restorying the Experiences of Muslim Women Academics in Indonesian State Islamic Higher Education: A Narrative Inquiry." Journal of Asian Social Science Research 2, no. 2 (December 27, 2020): 159–74. http://dx.doi.org/10.15575/jassr.v2i2.24.
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In the last three decades, women have been the majority of undergraduate students in Indonesian higher education. However, the story is different when it comes to women as academics in Islamic higher education institutions. Compared to their male colleagues, female academics have unequal academic and lower leadership positions. There is a low percentage of female academics who have achieved the academic positions of associate professors or professors. They also have low productivity in research and publications. This article deals with the inequality facing Muslim women academics in Indonesian state Islamic higher education (Perguruan Tinggi Keagamaan Islam Negeri [PTKIN]). It asks the question: Do these problems happen due to no opportunities given to Muslim women academics to develop their academic career? In doing so, this article uses narrative inquiry as an approach to revealing the story of Indonesian Muslim academics and the voice of Muslim feminists, which is not internationally acknowledged and recognized. It focuses its analysis on the voice and career experiences of a Muslim woman (Muslimah) academic in an Indonesian state Islamic university using the feminist methodology. It aims to portray how and why female academics face unequal academic achievement. Understanding their voice of higher academic promotion is important to solve the problem of the ‘leaking pipeline’ about genderbased representation in university. The article argues that Indonesian Muslimah academics had low representation at academic advancement as they experienced more barriers than their male colleagues.
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Malik, Aysha. "Educational Experiences and Aspiration of Muslim Women in India: Issue and Challenges." Journal of Social Inclusion Studies 9, no. 1 (June 2023): 61–81. http://dx.doi.org/10.1177/23944811231173066.
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The Indian Constitution is devoted to citizen equality and the state’s responsibility to defend, safeguard and ensure minorities’ rights in matters of language, religion and culture. The rewards of every growth process have been evenly distributed among all religious communities. Muslims, who make up the largest minority group in the nation and account for 14.2% of the total population, are particularly behind in terms of the majority of human development indices. Despite the fact that Muslims often feel underprivileged, there has not been a systematic attempt since the country’s independence to examine the situation of its religious minority. The first attempt to describe situations in the community using extensive empirical data is the report of the high-level committee on the social, economic and educational status of Muslims in India, popularly known as the Sachar Committee. It offers the framework for a well-informed discussion about Muslim situations from an equitable perspective. The present study has tried to find out the major problems faced by women who wish to pursue education at school and at higher education institutions. Overall, the major finding of the study revealed that Muslim women have faced a double disadvantage in terms of accessing educational institutions, low educational attainment and low educational quality.
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Kasumović, Amila. "Pomiędzy Wschodem a Zachodem. Muzułmańscy intelektualiści w pogoni za modelem emancypowanej muzułmanki na początku XX wieku." Bracia, wrogowie, renegaci. Słowiańszczyzna i muzułmanie na Bałkanach w xix i xx w. 150, no. 2 (2023): 219–41. http://dx.doi.org/10.4467/20844069ph.23.014.17951.
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Between East and West: Muslim intellectuals in Search of a Model for the Muslim womenʼs emancipation in Bosnia and Herzegovina at the beginning of the 20th century After introduction of the Austro-Hungarian rule to Bosnia and Herzegovina in 1878, Bosnian Muslims became very concerned about preserving their Islamic identity under the rule of Christians. They were particularly disturbed by the modernization processes which have changed the social practices of the inhabitants of Bosnia and Herzegovina, one of which was the entering of Muslim female children into the secular education system and public sphere. This paper deals with the way that the Muslim intellectual circles viewed the emancipation of Muslim women: respectively, how they – to a certain extent – accepted European influences and how they supplemented them with Ottoman practices, having in mind that the modernization process was also evident in the Ottoman society, especially in the second half of the 19th century. The article analyzes the views of the leading Muslim intellectuals on the models for the emancipation of Muslim women in Bosnia and Herzegovina presented in Muslim journals at the beginning of the 20th century.
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Mujiburrahman, Mujiburrahman. "ISLAM, PEREMPUAN DAN PENDIDIKAN." Marwah: Jurnal Perempuan, Agama dan Jender 13, no. 1 (February 5, 2014): 21. http://dx.doi.org/10.24014/marwah.v13i1.880.
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The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
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Aminnuddin, Nur Amali. "PERCEIVING UNIVERSITY EDUCATION AS MORE IMPORTANT FOR MEN THAN FOR WOMEN: GENDER DIFFERENCES AND PREDICTORS OF THIS PERCEPTION IN MUSLIM SOCIETIES." Psychological Thought 13, no. 1 (April 30, 2020): 99–126. http://dx.doi.org/10.37708/psyct.v13i1.392.
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Education for women in Muslim societies had been discussed widely. However, it remains unclear if the perception of the importance of university education in Muslim societies and its predictors are different between men and women. Therefore, this research examined the following misogynistic perception among both genders: university education is more important for men than for women. This research aimed to determine gender differences and predictors of this perception. Sample populations were from Malaysia (N=820), Singapore (N=320), India (N=447), and Pakistan (N=1195). Mean difference test and binomial logistic regression analysis were conducted. The results revealed that more than half of the men agreed that they perceived university education as more important for men than for women. Over half of the women had the same perception. Some demographic variables were significant predictors of perceiving university education to be more important for men than for women, albeit inconsistent based on groups and countries. Some of the findings included being religious predicted less likelihood of misogynistic perception in countries such as Malaysia and Pakistan, but not in the others. Consistently, for both genders, perceptions concerning men’s superiority and women’s role being at home predicted the perception that university education was more important for men than for women. This suggests the intricate influence of the perception of ability and gender stereotype among Muslims when it concerns university education. Further studies are necessary to understand the rationale behind these predictors.
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Karimova, Liliya. "Muslim Revival in Tatarstan." Nova Religio 17, no. 1 (February 2013): 38–58. http://dx.doi.org/10.1525/nr.2013.17.1.38.
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This article examines post-Soviet Muslim revival among the Volga Tatars, historically Sunni (Hanafi) Muslims, in the central Russian Republic of Tatarstan. Drawing on ethnographic research among practicing Muslim Tatar women and discourse analysis of their piety stories, I argue that at the heart of the revival is the Tatars’ debate over the extent and nature of Islam that should be part of Tatar identity. In this debate, sources of Islamic knowledge and physical manifestations of Muslim piety function as the primary, if inaccurate, indicators of one’s Muslim identity. I conclude that practicing Muslim Tatars are aware of the role their religious education and physical practices play in others’ (often stereotypical) perceptions of them, and they deal with such perceptions by (re)negotiating their religious identities in personal narratives.
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Zainab Ibrahim Lawal, Aqeel Khan, Jamaluddin Bin Ramli, and Muhammad Imran Qureshi. "CORRELATES OF HAPPINESS AMONG MUSLIM WOMEN STUDENTS IN WOMEN CENTRE FOR CONTINUING EDUCATION SOKOTO STATE, NORTHERN NIGERIA." Asia Proceedings of Social Sciences 6, no. 4 (June 13, 2021): 317–23. http://dx.doi.org/10.31580/apss.v6i4.1289.
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Despite burgeoning researches on happiness in different fields of psychology, anthropology, and economics, in the west on Judeo-Christians and on men, fewer researches were conducted on correlates of happiness among Muslims especially Women in the African context. World happiness report (WHR) reported that Nigeria was ranked as the 5th happiest nation and 6th in Africa, however fewer researches of happiness in Nigeria were reported especially in Northern Nigeria. It investigated the relationship between happiness, culture, socio-economic status and religious coping, among Muslim women students. Quantitative design of the correlational type was used, the population of 900 students from women centers for continuing education (WCCE) and 269 samples using a purposive sampling method. Orientation to happiness scale (OHS) with the reliability of 0.953, cultural questionnaire for women (CQW) with a coefficient of 0.918, a demographic questionnaire socio-economic status scale (SESS) with 0.717 reliability co-efficient and Islamic religious coping scale (IRCOPE) with alpha 0.888 were the instruments used for data collection, generally named happiness, culture, socio-economic status and religious coping scale with a total coefficient of 0.937. Partial least square based on structural equation modelling (PLS-SEM) was used to analyse the data. It revealed that a statistically significant positive relationship between happiness, culture and religious coping, while SES was not significantly related to happiness among Muslim women students.
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Barker, Lilly. "Critical Race Feminism and the Counterterrorism Strategy ‘Prevent’." International Conference on Gender Research 7, no. 1 (April 18, 2024): 417–23. http://dx.doi.org/10.34190/icgr.7.1.2138.
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There is extensive academic attention on the effects of counterterrorism policy on the Muslim population. My paper goes further by providing an analysis of the intersectionality of religion, race, gender, and the impact of counterterrorism policy, namely ‘Prevent’. I focus upon understanding Muslim women’s experiences concerning the UK’s counterterrorism strategy Prevent, with a theoretical framework of Critical Race Feminism. My research demonstrates the UK government’s incorporation of Muslim women into countering violent extremism policies and how this categorises Muslim women as a tool within deradicalisation. I directly address the gap between feminist research and the lived experiences of Prevent for Muslim women in post-16 education. This is achieved by drawing upon the qualitative experiences of Muslim women in further and higher education in the UK. Through an empirical exploration of focus group and interview data, my PhD paper is one of the first to offer insights into Muslim women’s feelings surrounding how Prevent operates within the UK’s post-16 education sector. To aid this exploration, Critical Race Feminism is used as a theoretical framework to advance the discussion of intersectionality. Within the data collected, certain themes were evident such as: the self-censoring of students; the responsibilization of Muslim women and gendered Islamophobia. The findings state that there is a gendered impact of the Prevent strategy within the UK’s post-16 education sector. This paper should be added to the context of debate about the future of Prevent (if any), and to existing work that discusses the securitisation of racialised people.
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Haque, Riffat. "Feminist Discourse In The Muslim Societies." Pakistan Journal of Gender Studies 2, no. 1 (September 8, 2009): 103–25. http://dx.doi.org/10.46568/pjgs.v2i1.358.
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The present commentary is an attempt to trace the history of feminism in the Muslims countries and see how far the western feminist frameworks has influenced or provided impetus to the benchmarks, debates and struggles. Women rights agenda any where in the world can not be decontextualized from its history, politics, economy, customs, religion, traditions and geographical location. In the Muslim countries the discourse of women activism against the societal oppression and exploitation has been linked with colonization and state power as well as. Any Study of feminism shows that its meaning changes overtime and place and therefore, diverse nature of feminism in Muslim countries. Muslim women in pursuit of their rights have distanced themselves from many aspects of western feminism. They have faced fieree opposition within their societies. As in Muslim societies feminist agendas are considered as a challenge to Islam and Islamic culture. As elaborated in the article it is seen there is not one "Islamic" position in cultural practices and the contradictory practices are the issue not the Sharia Laws in itself. The women rights agenda are not against Islam rather un- Islamic practices in the societies such as basic rights to health, education, property rights, polygamy, marital status etc.
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Devi, Lakshmi. "Socio-Economic Development of Muslim Women: Impact of Education." Indian Journal of Public Administration 60, no. 3 (July 2014): 660–70. http://dx.doi.org/10.1177/0019556120140323.
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Ghadially, Rehana. "Daudi Bohra Muslim Women and Modern Education: A Beginning1." Indian Journal of Gender Studies 1, no. 2 (September 1994): 195–213. http://dx.doi.org/10.1177/097152159400100203.
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Benn, Tansin. "Muslim Women and Physical Education in Initial Teacher Training." Sport, Education and Society 1, no. 1 (March 1996): 5–21. http://dx.doi.org/10.1080/1357332960010101.
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Kadiwal, Laila. "Feminists against Fascism: The Indian Female Muslim Protest in India." Education Sciences 11, no. 12 (December 6, 2021): 793. http://dx.doi.org/10.3390/educsci11120793.
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This article explores contestations around ideas of India, citizenship, and nation from the perspective of Indian Muslim female university students in Delhi. In December 2019, the Hindu majoritarian government introduced new citizenship legislation. It caused widespread distress over its adverse implications for Muslims and a large section of socio-economically deprived populations. In response, millions of people, mainly from Dalit, Adivasi, and Bahujan backgrounds, took to the streets to protest. Unprecedentedly, young Muslim female students and women emerged at the forefront of the significant public debate. This situation disrupted the mainstream perception of oppressed Muslim women lacking public voice and agency. Drawing on the narratives of the Indian Muslim female students who participated in these protests, this article highlights their conceptions of, and negotiations with, the idea of India. In doing so, this article reflects on the significance of critical feminist protest as a form of “public pedagogy” for citizenship education as a powerful antidote to a supremacist, hypermasculine, and vigilante idea of India.
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Khairani, Febrida, Delima Sari Lubis, and Rodame Monitorir Napitupulu. "Determinan Pendapatan Rumah Tangga Muslim." Al-Masharif: Jurnal Ilmu Ekonomi dan Keislaman 8, no. 2 (December 24, 2020): 299–311. http://dx.doi.org/10.24952/masharif.v8i2.3358.
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Abstract The background of the problem in this study is that in addition to being a wife in a family, women also play a role as housewives, meaning that women manage all household matters. Women who work precisely in the Environment I of Kayu Ombun Village to fulfill their daily needs, help their husbands ease their burden in earning a living due to the large number of family members, and to increase family income. This study aims to determine the effect of working women, education level, and family members on Muslim household income. Women working according to Sanderson K Stepen is a new feminist awareness that women can meet family income. The level of education according to Sudharjo is the education owned by a worker is the basic capital needed to carry out work. Family Members, according to Mantra, are all family members who are included in the workforce group. Home income according to Boserup Ester is the total income of all family members to meet shared needs. This research is a quantitative research. Data collection instruments used a questionnaire with a sample of 50 women. . The analytical tool used is the validity and reliability test, normality test, linearity test, classic assumption test, multiple linear regression analysis, coefficient of determination test, and hypothesis testing. Based on the research results, working women have no effect on family income, while the level of education and family members have a positive and significant effect on family income. Simultaneously testing (working) women working, education level, and family members have a significant effect on family income. Abstrak Latar belakang masalah pada penelitian ini adalah dalam sebuah keluarga selain berperan sebagai istri, wanita juga berperan sebagai ibu rumah tangga, artinya wanitalah yang mengatur segala urusan rumah tangga.Wanita yang bekerja tepatnya di Lingkungan I Kelurahan Kayu Ombun untuk memenuhi kebutuhan hidup sehari - hari, membantu suami meringankan bebannya dalam mencari nafkah akibat banyaknya anggota keluarga, serta untuk menambah pendapatan keluarga. Penelitian ini bertujuan untuk mengetahui pengaruh wanita bekerja, tingkat pendidikan, dan anggota keluarga terhadap pendapatan rumah tangga muslim. Wanita bekerja menurut Sanderson K Stepen adalah suatu kesadaran feminis yang baru bahwa wanita dapat memenuhi pendapatan keluarga.Tingkat pendidikan menurut Sudharjo adalah pendidikan yang dimiliki seorang pekerja merupakan modal dasar yang dibutuhkan untuk melaksanakan pekerjaan.Anggota Keluarga menurut Mantra adalah seluruh jumlah anggota keluarga yang sudah termasuk dalam kelompok tenaga kerja.Pendapatan rumah menurut Boserup Ester adalah jumlah pendapatan keseluruhan dari seluruh anggota keluargauntuk memenuhi kebutuhan bersama. Penelitian ini merupakan penelitian kuantitatif.Instrumen pengumpulan data menggunakan angket dengan jumlah sampel 50 orang wanita. . Alat analisis yang digunakan adalah uji validitas dan reliabilitas, uji normalitas, uji linearitas, uji asumsi klasik, analisis regresi linier berganda, uji koefisien determinasi, dan uji hipotesis. Berdasarkan hasil penelitian wanita bekerja tidak berpengaruh terhadap pendapatan keluarga sedangkan tingkat pendidikan dan anggota keluarga berpengaruh positif dan signifikan terhadap pendapatan keluarga. Dilakukan pengujian secara bersamaan (simultan) wanita bekerja, tingkat pendidikan, dan anggota keluarga berpengaruh signifikan terhadap pendapatan keluarga.