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1
M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.
Повний текст джерелаАнотація:
The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.
2
Afroogh, Mohammad reza, and Ali Reza Fahim. "The Status and dignity of Women in Islam and Hinduism." Journal of the Sociology and Theory of Religion 12, Extra-1 (April 10, 2021): 130–45. http://dx.doi.org/10.24197/jstr.extra-1.2021.130-145.
Повний текст джерелаАнотація:
The heavenly religions have spoken much about the creation of man and his place in the world of creation. The position of women in these religions, known as the revelation religions, is very high. In the ancient Hindus, woman was not dignified and regarded as much as men, although in the Upanishads the woman was intrinsically valued, and man and woman are half halves that complement each other. There is no legal difference between men and women in India today, and women can engage in political, economic, and cultural activities as men. In Hinduism, woman holds a high position as a mother, from the point of view of Hinduism, the ideal woman is a woman who loves her husband and provides his with comfort. But the Hindu girl is far less valuable than the Hindu boy, and many Hindus do not generally favor the girl child. From the Islamic point of view, men and women have equal value in terms of humanity, and no one has superiority over others in their humanity. But this does not mean that any physical and mental differences between the two are denied. The holy religion of Islam considers women the first and foremost task of marrying and raising children, by assigning specific duties to women that are commensurate with their type of creation, but at the same time permits women to adhere to the principles of a Muslim woman participate in the community and engage in social and economic activities.
3
Kirkley, Evelyn A. "‘This Work is God's Cause’: Religion in the Southern Woman Suffrage Movement, 1880–1920." Church History 59, no. 4 (December 1990): 507–22. http://dx.doi.org/10.2307/3169146.
Повний текст джерелаАнотація:
As I began researching religion and woman suffrage in the South I asked a prominent historian of southern religion if he knew of any sources. I had assumed that religion and woman suffrage had an intimate relationship in the South, since historians have amply documented the close connection between southern religion and culture. After scraching his head for a moment, however, he commented dryly, “There really aren't any sources. That will be a short paper.” He went on to explain that religious arguments were seldom used in the struggle for woman suffrage, that natural rights ideology and the social benefits of moral women voting were more common defenses than ones based on Scripture. Even antisuffragists relied on the threat of black women voting and the superfluity of women voting when they were represented by their husbands at the ballot box more often than explicitly religious arguments.
4
Spyridon, Stefos. "Hinduism and Prosthodontic Treatment: A Review and a Clinical Report of a Hindu Menopausal Woman." Journal of Dental Problems and Solutions 9, no. 2 (December 9, 2022): 045–54. http://dx.doi.org/10.17352/2394-8418.000117.
Повний текст джерелаАнотація:
Hinduism is one of the world’s most populous religions. A matter in everyday dentistry is the use of products and materials that could limit dental treatment options because of religion. Menopause is a specific and critical period in a woman’s life when dental restorations or other dental procedures are needed. Some menopausal women face difficulty when performing dental care due to restrictions concerning their religion or vomiting symptoms. Religion and a hypersensitive vomit reaction in menopause may prevent the dental provider from choosing extended or complicated dental, mainly prosthodontic, treatment plans including bone grafts and dental implants, and consequently, these parameters can affect menopausal women’s quality of life. The purpose of this article is to review the current literature and to report a case of a 60-year-old Hindu menopausal woman, partially edentulous with an exaggerated vomiting reaction, focusing on successful clinical management using a simple but effective table salt technique for the gag reflex and proper fixed and removable prostheses design, as also to discuss how Hinduism affects the dental treatment plan, especially prosthodontic, because some products and their consistency used in dental implants and prosthodontics, are usually not acceptable due to this religion, affecting also menopausal womens’ quality of life. Because of the shift of population globally, the scientific community faces patients of different religions, faiths, traditions, and beliefs, and has to adjust socially to new conditions.
5
Ishaque, Nausheen. "Violence Ritualized." SAGE Open 7, no. 1 (January 2017): 215824401770152. http://dx.doi.org/10.1177/2158244017701527.
Повний текст джерелаАнотація:
This article aims to undertake a study of The Holy Woman by Qaisra Shahraz in terms of how it brings forth the woman question by effectively reflecting on the dangerous chemistry of tradition and religion—a chemistry meant to legitimize ritualization of violence. This naturally entails discussion on the way tradition is made to conspire with religion against women with an exclusive theoretical underpinning of postcolonial feminism. The author has kept the focus of study limited to the issues of female sexuality, celibacy, and hijab. Evidently, the discussion dilates upon how religion is superseded by tradition. This unavoidably causes circumstances culminating in realities that stamp the destitute and dismay of women hailing from the third world postcolonial order.
6
Nugraheni, Prasasti Dyah. "THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS." Law and Justice 4, no. 2 (November 19, 2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
Повний текст джерелаАнотація:
Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
7
Willya, Evra. "HAK-HAK REPRODUKSI DALAM PANDANGAN ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 11, no. 1 (June 2, 2012): 1. http://dx.doi.org/10.24014/marwah.v11i1.497.
Повний текст джерелаАнотація:
Woman always becomes an interesting topic to be discussed in religion. It is because of religion represents the way of life of mankind. It contains direct interconnected teachings with law and orders about the position and life of woman, both in worship and in particular relationship between man and woman, especially in terms of family relationships. During this, most of “the religious elite" are biased in understanding and interpretation of the religious texts in relation to women's issues, because they understand the religious texts literally, it seem to favor men over women. This paper discuss about reproductive rights in Islam. In Islam, woman and man are in the same position. It is stated clearly in both the Qur'an and the hadith.
8
Santos, José Augusto Rodrigues dos. "MULHER E RELIGIÃO." Revista Relicário 7, no. 14 (June 27, 2021): 136–41. http://dx.doi.org/10.46731/relicario-v7n14-2020-176.
Повний текст джерелаАнотація:
Através da história, a religião tem sido uma força catalisadora para muitas das transformações mais marcantes em todas as sociedades. Como elemento de aculturação, a religião serviu como muleta psicológica e emocional para os espantos e medos que o homem experimentou pela sua incapacidade em entender as transformações do seu envolvimento. O divino emergiu com naturalidade na forma como o homem procurou entender o mundo. A mulher, raramente entrou no encontro do humano com a sua transcendência. Através dos tempos, o papel da mulher foi secundarizado, seja pelas suas particularidades biológicas, seja pelos papeis sociais que lhe estavam cometidos. Para essa segregação social da mulher a religião deu expressivo contributo. Hoje, a luta da mulher ainda passa, em algumas sociedades, pela assunção dos seus direitos fundamentais sonegados pelas regras morais intrínsecas a algumas religiões.
Palavras-Chave: Religião. Mulher. História.
Abstract
Throughout history, religion has been a catalyst for many of the most striking transformations in all societies. As an element of acculturation, religion served as a psychological and emotional crutch for the astonishment and fears that human kind suffered due to his inability to understand the changes in his involvement. The divine emerged naturally in the way man understood the world. The woman rarely entered the human encounter with his transcendence. Throughout the ages, the role of women has become secondary, either because of their biological particularities or because of the social roles that were committed to them. Religion has made a significant contribution to this social segregation of women. Today, the struggle of women still involves, in some societies, the assumption of their fundamental rights withheld by the moral rules intrinsic to some religions.
Keyword: Religion. Woman. History.
9
Handayani, Maya Rini. "RESPONS MASYARAKAT TERHADAP TWEET USTADZ FELIX SIAUW: ”LAYAKKAH WANITA BEKERJA MENDAPAT SEBUTAN SEBAGAI IBU?”." Sawwa: Jurnal Studi Gender 11, no. 2 (June 12, 2017): 147. http://dx.doi.org/10.21580/sa.v11i2.1453.
Повний текст джерелаАнотація:
<p class="IIABSTRAK333">Islam is a perfect religion. A religion which is always honor a woman. In Islam there is no prohibition of a woman to work for a living, as long as follow the terms and conditions according to Islam. Ustad Felix Siauw once twote some statement which was associated with working mothers in his Twitter on 28 May 2013. The amount of the tweet is 25, but the spotlight later evolved into the conversation is tweet #22. It became viral since a working mother wrote an open letter to comment the tweet #22 . This article discusses the phenomenon of public response from various backgrounds and religions to the #22 tweet, and also comments and reasons of ustad Felix Siauw write that tweet.</p>
10
Silva, Claudia Neves da, and Ana Karolina Celestino Soares. "THE LEGITIMATION OF WOMEN'S SUBALTERNITY IN CHRISTIANITY AND ISLAM." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (July 19, 2024): 209–20. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p209-220.
Повний текст джерелаАнотація:
Religion is a system of doctrines and practices existing in all countries; an important system that guarantees and maintains social cohesion through the rationalization of the conception of the world and the behavior of men and women, in addition to determining and legitimizing the place of men and women in society. From these considerations, we aim in the article in question, to understand how Christianity and Islam reinforce and legitimize the subalternity of women. By reading the Bible and the Koran, books considered sacred by both religions, we highlight some passages that justify and reinforce the idea that a woman should be obedient and subservient to her husband. Thus, based on some passages from the Bible and the Koran, interpreted according to the perspective and interest of religious leaders, the woman must be submissive to her husband, since he was imbued with divine authority to command and direct the family.
11
Petrey, Taylor G. "Rethinking Mormonism's Heavenly Mother." Harvard Theological Review 109, no. 3 (July 2016): 315–41. http://dx.doi.org/10.1017/s0017816016000122.
Повний текст джерелаАнотація:
When feminists interrogate the symbolic realm of religion, they often expose much of theological discourse as an idealized projection of a masculine subjectivity. In response to androcentric theological discourse, some feminists’ approaches have reframed religion in support of feminine subjectivity. For example, Luce Irigaray experienced an important, constructive turn to religion in her writings in the 1980s and 1990s following her early criticism of phallogocentric Western philosophy. She argued provocatively:Monotheistic religions speak to us of God the Father and God made man; nothing is said of a God the Mother or of God made Woman, or even of God as a couple or couples. Not all the transcendental fancies, or ecstasies of every type, not all the quibbling over maternity and the neutrality (neuterness) of God, can succeed in erasing this one reality that determines identities, rights, symbols, and discourse.Elsewhere, she contends: “as long as woman lacks a divine made in her image she cannot establish her subjectivity or achieve a goal of her own. She lacks an ideal that would be her goal or path in becoming.” For Irigaray, “to become divine” means to become a subject, as opposed to being a term that defines the other. Fertility, motherhood, and female genealogies are central to Irigaray's divine woman as a way to establish female subjectivity.
12
Awan, Hafiz Muhammad Abrar, Muhammad Raghib Hussain, Naveed Ur Rehman, Siddiqua Aslam Qureshi та Muhammad Jawad Abrar. "A Research Study of the Allocated Tasks of Females in the Era of the Prophet ﷺ and the Cohorts". Journal of Policy Research 10, № 2 (1 червня 2024): 318–25. http://dx.doi.org/10.61506/02.00238.
Повний текст джерелаАнотація:
Islam has given a high position to women which no other religion has given. If the teachings of different religions and laws of the world are associated with this new unique and noble role of Islam, which Islam has given to the dignity and respect of women. Restoration, giving it a proper place in human society, rescuing it from oppressive laws, unjust customs and men's selfishness, egotism and arrogance, then the eyes of the objectors will be opened, and an educated and faithful person will have to bow his head in recognition and respect. In Islam, the position of a Muslim woman is high and influential, and she has been blessed with countless rights. ALLAH exalted the woman, but ignorant people made her a toy of flame and play. The records of history show that in every era, women suffered sufferings and carnages, and how brutally they were thrown into what kind of low places, but when the cloud of mercy of Islam came, the status of women changed at once.
13
RABII, Nedia. "https://www.ijherjournal.com/journaldetail/comparative-religions-reality-and-challenges-methodological-approach_118#:~:text=COMPARATIVE%20RELIGIONS%2C%20REALITY%20AND%20CHALLENGES%3A%20METHODOLOGICAL%20APPROACH." International Journal of Humanities and Educational Research 03, no. 05 (October 1, 2021): 213–24. http://dx.doi.org/10.47832/2757-5403.5-3.19.
Повний текст джерелаАнотація:
The branch of comparative religions has developed during the poste-globalisation era, and has gained great popularity worldwide for several reasons, among the most important events related to terrorism, which the western media has been attributing to demonized religions, especially Islam. This was one of the most inciting cognitive motives for conducting this study. However the main motive was to contribute to the renewal of the comparative religions curriculum, and avoid the traditional teaching and researches approaches whether it is accredited in Islamic universities and in fundamental and western traditional theology, these institutions are working excursively on whitewashing their religion and condemning other religions while ignoring the historical and geopolitical context. In conclusion this was the essence of this study about the methodological approach of comparative religions, and its various challenges through the exemplary comparison between the conservative Jewish woman and the Christian woman. Keywords: History, Record, Curriul, Extremism
14
Hazani, Dewi Chandra. "Kepemimpinan Perempuan dalam Perspektif Islam di Era Modern." MASALIQ 2, no. 5 (September 30, 2022): 679–93. http://dx.doi.org/10.58578/masaliq.v2i5.831.
Повний текст джерелаАнотація:
Woman in the modern era has been undergoing a significant role in public context in which they are not confined to the domestic sphere anymore. In fact, many of them have become leaders in communities, certain organizations even a president of a nation. Nevertheless, women are still often positioned as the second creature. This fact seems still to occur in religiousness context. For instance, in Islamic leadership, they are considered not to be placed in the top position or leader. Women are still considered that they do not have male’s character such as braveness and strangeness as the required potencies to be a leader. This paper will try to analyze the issue of woman leadership by using religion sociology analysis. Based on the result of the research, it was found that Islam religion provides wide opportunity for women to take part in a variety of ways
15
Shah, Nasreen Aslam, Muhammad Kamran, and Muhammad Nadeemullah. "An Analysis of the Status of Women in the context of the Life of the Holy Prophet( PBUH)." Pakistan Journal of Gender Studies 1, no. 1 (March 8, 2008): 21–35. http://dx.doi.org/10.46568/pjgs.v1i1.264.
Повний текст джерелаАнотація:
If we study the ancient history with respect to different civilizations, cultures and religions, it is clear that without a doubt human being developed and civilized themselves through those times. But with all that progress and acted civilized behaviour in their societies, there was no respect neither rights for the women none what so ever. When some of these claim to offer some limited freedom, it was never actually given to women, history is the witness of the animalistic behaviour of these so called civilizations and religions, let it be Greeks, Arabs, Christianity or Jews. Islam is the only religion which provides the whole system of life, laws and rights including women. The Holy Prophet (P.B.U.H) showed by his acts and ways that how a woman should be treated and what rights Islam gives them. Holy Prophet (P.B.U.H)He set the examples like his behaviour with his wives and daughter.
16
An, Younhee. "Woman as a Subject in Religion and Peacemaking." Peace and Religions 10 (December 31, 2020): 151–76. http://dx.doi.org/10.25168/kaprs.2020.10.151.
Повний текст джерела
17
Fauzan, Agusri. "STUDI ANALISIS HADIS TENTANG MENIKAHI WANITA KARENA EMPAT PERKARA MELALUI PENDEKATAN SOSIOLOGI." Al FAWATIH:Jurnal Kajian Al Quran dan Hadis 4, no. 2 (December 1, 2023): 267–85. http://dx.doi.org/10.24952/alfawatih.v4i2.8274.
Повний текст джерелаАнотація:
Nowadays many people, especially young people, do not really care about religious guidance, including matters of marriage. Most of them only pay attention to things such as the physical condition or wealth of a woman and it is not uncommon for them to no longer consider important things such as heredity and religion of the woman who will become her potential partner. So that there is degradation in the selection of a life partner, thus causing various problems to occur in a household, ranging from disputes that occur because of different opinions or beliefs to domestic violence which will lead to divorce. This paper will explore the meaning contained in the hadith about the four cases of marrying a woman from a social perspective. This research will use the library method through hadith literature and books relating to the hadith. The author also uses a sociological approach in understanding this hadith to gain a new understanding, but not out of the context of the hadith. The results of research from understanding this hadith are that a man who wants to marry a woman and make her his life partner should pay attention to four important things that exist in a woman, namely, her wealth, lineage or lineage, her beauty both physically and morally and her religion. The most important thing to consider in marrying a woman is her religion. Because by practicing religion properly, a sakinah marriage life will be achieved.
18
Arifin, Zuhairansyah, and Elva Zahuri. "KONSEP KOSMOLOGIS GENDER, LEGALITAS DAN REALITASNYA DALAMSISTEM PRANATA SOSIAL." Marwah: Jurnal Perempuan, Agama dan Jender 12, no. 2 (November 2, 2013): 177. http://dx.doi.org/10.24014/marwah.v12i2.522.
Повний текст джерелаАнотація:
Gender is different betweenman andwoman based to social construction. The different of behaviorman and woman for the greater part created with agriculture social process, and little with biologic process. So, gender always to change time by time, place to place, and from one class to the other class, meanwhile the gender always permanent.The fact, in social living, appraiser for woman begin to opinion about truth in religion. The first, dogmatic opinion to place women as complementary. Second, dogmatic opinion that natural ability (potention), moral, and woman ethic very shorter. Third, materialistic opinion, patrilineal social ideology before Islam to look at lower about participation of woman in production process and public relation.
19
Elia Juan Markus, Rr Ani Wijayati, and L. Elly AM Pandiangan. "ANALISIS PELAKSANAAN PERKAWINAN BEDA AGAMA DI INDONESIA." Jurnal Hukum to-ra : Hukum Untuk Mengatur dan Melindungi Masyarakat 9, no. 1 (April 18, 2023): 24–37. http://dx.doi.org/10.55809/tora.v9i1.194.
Повний текст джерелаАнотація:
Every human being must establish a relationship between men and women which then leads to the level of marriage. In carrying out a marriage, it must be based on the provisions of laws and regulations, but in the development of the times, marriages occur between men and women of different religions. Interfaith marriage itself is a relationship between a man and a woman who want to form a family (household) by adhering to different religions and beliefs. Marriages of various religions can be found in various areas, both urban and rural. Based on Article 2 paragraph (1) and paragraph (2) Law Number 1 of 1974 concerning Marriage states that (1) "Marriage is legal, if it is carried out according to the laws of each religion and belief." (2) Each marriage is recorded according to the applicable laws and regulations, so that it can be said that marriages can be carried out in accordance with their respective religions and beliefs and to obtain validation of interfaith marriages must go through a court judge's decision.
20
Lizhu, Fan. "The Cult of the Silkworm Mother as a Core of Local Community Religion in a North China Village: Field Study in Zhiwuying, Boading, Hebei." China Quarterly 174 (June 2003): 359–72. http://dx.doi.org/10.1017/s0009443903000226.
Повний текст джерелаАнотація:
This article deals with an example of local community religion in north China, the activities of a woman spirit-medium in a small village in Hebei province. This woman is believed to represent an ancient goddess, the Silkworm Mother (Cangu nainai), to whom people turn for healing illnesses not cured by Western or Chinese medicine. This study shows that local popular religion is very much alive in contemporary China.
21
Al Jauhari, Shofwan. "Intellectual Women (Peel-Complete Hadith Misogynistic About The Less Sense A Woman)." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 2 (December 3, 2020): 277–309. http://dx.doi.org/10.21274/kontem.2020.8.2.277-309.
Повний текст джерелаАнотація:
Abstract
In this paper, the author tries to thoroughly analyze the misogynistic hadith which describes that woman lacks her sense of religion and reason. The method used by the author is to extract the hadiths from the main books, analyze them with quotes from figures from several disciplines that have relevance to the theme of the discussion. This method will answer the problem in a comprehensive and representative manner regarding women who lack reason and religion, so that the understanding generated from a hadith can be scientifically justified and clear, saved from misunderstanding.
Keywords: Misogynist, Woman, Intellect, Hadith.
Abstrak
Artikel ini penulis mencoba mengupas secara tuntas tentang hadīs misoginis yang menggambarkan wanita itu kurang akal dan agamanya. Metode yang digunakan oleh penulis adalah dengan mentakhrij hadīs dari sumber kitab-kitab induk, menganalisanya dengan beberapa kutipan para tokoh dari beberapa disiplin ilmu yang mempunyai relevansi dengan tema pembahasan. Metode ini akan menjawab masalah secara komprehensif dan representatif mengenai wanita kurang akal dan agamanya, sehingga pemahaman yang dihasilkan dari sebuah hadīs bisa dipertanggung jawabkan secara ilmiah dan jelas, terselamatkan dari kesalah-fahaman.
Kata Kunci : Misoginis, Wanita, Akal, Hadīs.
22
Bonthuys, Marni. "’n Interseksionele ondersoek: Godsdiens, feminisme, identiteit en behoort in geselekteerde digbundels." Tydskrif vir Letterkunde 61, no. 1 (June 26, 2024): 66–80. http://dx.doi.org/10.17159/tl.v61i1.16403.
Повний текст джерелаАнотація:
Religion is a common theme in Afrikaans literature. Religious references are used in many ways—during the anti-apartheid struggle it was (for instance) employed to protest the actions of the government in literary texts such as poetry. Similarly, women poets use religion, which is usually associated with patriarchy, as a metaphor for struggles with identity and belonging. Spirituality and organised religion are also shown to be differing concepts with organised religion being the product of society which influences the position of different genders within its stuctures. Spirituality refers to something inherently human related to the individual’s personal belief system. In this article, religious reflections in poetry by three very different female poets will be explored as musings on how religion and belonging to a religious tradition are experienced. This will be done from the perspective of postsecular feminism, which does not revert to binary oppositions when discussing religion, but grapples with it in an intersectional way, as argued by Nandini Deo. An intersectional feminist approach will therefore be utilised to analyse selected poems of Lynthia Julius in Uit die kroes (From the kroes) (2020), of Corné Coetzee in nou, hier (now, here) (2017) and of Radna Fabias in Habitus (2018). Julius, a young black woman, and Coetzee, an older white woman, are Afrikaans poets whose work can be viewed as containing feminist ideas while also exploring the role of religion. Fabias, a black Dutch poet from Curaçao, represents a transnational example where similar themes are explored as in the work of the two Afrikaans poets, albeit from a very different intersectional position. In this article, intersections of, not just gender and race, but also culture, language, politics, nationality, age, ethnicity and identity are considered when understanding a woman’s sense of belonging to a religion.
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Ahmad, Professor Dr Matloob, Dr Uzma Begum, Muhammad Qasim, and Mubashar Hasnain. "Rights of Women in Islam and West: A Comparative Analysis." International Research Journal of Management and Social Sciences 3, no. 2 (June 12, 2022): 135–52. http://dx.doi.org/10.53575/irjmss.v3.2.13(22)135-152.
Повний текст джерелаАнотація:
This is an article with the topic “Comparative analysis of the rights duties of woman in Islamic civilization” Muslim women’s role is highlighted in this topic through Quranic guidance and Ahadees of Hazrat Muhammad (S.A.W), and through the status of woman in the pre-Islam era is also highlighted. Besides this, it reflects different rights and duties of woman. In this article comparative analysis of both the Islamic and Western civilizations is highlighted. At the end after deducting result from the discussions conclusion is presented. Before Islam the woman was treated as wretched element of the society and thrown in the darkness of ignorance. She was hopeless and cannot hope for her evolution. The Islam raised awareness and protested against this cruel attitude and taught that the whole life revolves around both man & woman. The Holy Prophet (P.B.U.H) provide guidance and teachings regarding the most ignored gender (the woman) as no champion of woman’s rights can promote this cause and with such zeal and zest. The woman is respectable either she is in western or Islamic civilization. The women should be respected everywhere. If we analyse the western civilization, we will come to know the reason of accepting Islam by woman is that the Islam suggests separate domains for man and woman. For this particular reason western ladies are accepting Islam and the logic behind this is that the Islam is the religion of nature, it is complete code of life and it is the only religion which addresses the nature of woman and it protects her rights and respect. Islam gave her a status which she cannot imagine.
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Hasbi, Muhammad. "KEKERASAN TERHADAP PEREMPUAN MENURUT TINJAUAN AGAMA DAN SOSIOLOGI." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 263–77. http://dx.doi.org/10.35905/almaiyah.v10i2.506.
Повний текст джерелаАнотація:
Islamic religion look into that God not create human being by differing. Islam explain that basically there not superioritas in meaning of kualitataif men to woman. As religion bringing equivalence mission, Islam affirm that most human being of glory is most them of taqwa to God. In the sosiological view, society assumed as social institute which reside in in balance is activity of human being pursuant to embraced norms with was and also held true and fasten role and also itself human being.That way also, in the sosiological view, society assumed as social institute which reside in in balance is activity of human being pursuant to embraced norms with was and also held true and fasten role and also itself human being In the eyes of sociology in action hardness of woman send to problem domicile and woman function. Besides leading into problem of movement, conception equivalence supported by feminism movement wish the existence of change especially in looking at role of woman, either in educational, economic, politics, law even religion.
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Hasbi, Muhammad. "KEKERASAN TERHADAP PEREMPUAN MENURUT TINJAUAN AGAMA DAN SOSIOLOGI." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 263–77. http://dx.doi.org/10.35905/almaiyyah.v10i2.506.
Повний текст джерелаАнотація:
Islamic religion look into that God not create human being by differing. Islam explain that basically there not superioritas in meaning of kualitataif men to woman. As religion bringing equivalence mission, Islam affirm that most human being of glory is most them of taqwa to God. In the sosiological view, society assumed as social institute which reside in in balance is activity of human being pursuant to embraced norms with was and also held true and fasten role and also itself human being.That way also, in the sosiological view, society assumed as social institute which reside in in balance is activity of human being pursuant to embraced norms with was and also held true and fasten role and also itself human being In the eyes of sociology in action hardness of woman send to problem domicile and woman function. Besides leading into problem of movement, conception equivalence supported by feminism movement wish the existence of change especially in looking at role of woman, either in educational, economic, politics, law even religion.
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Zuhdi, M. Nurdin. "Perempuan Dalam Revivalisme (Gerakan Revivalisme Islam dan Politik Anti Feminisme di Indonesia)." Musãwa Jurnal Studi Gender dan Islam 9, no. 2 (July 30, 2010): 237. http://dx.doi.org/10.14421/musawa.2010.92.237-257.
Повний текст джерелаАнотація:
Conversations about women will never cease to be discussed. Because of concerns about women's studies has always been an issue that attracts attention. But unfortunately, the conversation about women in Islam has always rested on the conclusion that Islam is less or even no female friendly. It has been proven in every blade of which is recorded by history in which the marginalization of women is still happening everywhere and in almost all fields, both in the workplace, in households, communities, cultures and even countries. Marginalization of women does not only occur in Islam alone, even going in the other major religions such as Christianity, Catholicism, Hinduism and Buddhism. And in conversation, every woman always on the contested positions, especially in the discourse of the Islamic revival movement that will be discussed in this article. Movement of Islamic revivalism has thought that leads to return to the teachings of religion. However, in the context of women who claimed to be returning to the teachings of religion is a house of women, ie. women returning to domestication. Here, the struggle against the rise of the women's movement into thinking clashed with the Islamic revival. This article tried to explain the thoughts and ideas of the Islamic revival movement and their implications for the progress and the rise of women in Indonesia.
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Maślak-Maciejewska, Alicja, Anna Trząsalska, and Maria Vovchko. "Żydówki nauczycielkami religii w Galicji do 1914 roku." Studia Judaica, no. 2 (48) (2021): 295–312. http://dx.doi.org/10.4467/24500100stj.21.013.15068.
Повний текст джерелаАнотація:
The article describes the activities of Jewish women teaching religion in Galician public schools. The first women performed this profession in the 1870s, in the 1890s they were listed for the first time in the schematisms (the official lists of civil servants), in the next decade the first woman received a permanent teaching position, and in 1913 they were for the first time directly addressed in the job announcement for teachers of religion. Therefore, their position became more established toward the end of the autonomous period, although they still constituted an absolute minority in this professional group. The emergence of female teachers of religion raised protests among the male members of this professional group. They voiced three main arguments against granting women teaching positions: their alleged insufficient qualifications, the tradition of Judaism, and what they understood to be the “social justice” (according to which men deserved permanent teaching contracts more than women). The article discusses the chronology of granting women the positions of teachers of religion, describes the public debate on the subject, and addresses the issue of women’s professional qualifications. It is based on both printed and archival sources and on historical press.
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Firdos, Rehana. "Nikah: A Contract in Sharia Law." Pakistan Journal of Gender Studies 1, no. 1 (March 8, 2008): 1–8. http://dx.doi.org/10.46568/pjgs.v1i1.262.
Повний текст джерелаАнотація:
In this study we have tried to conduct a rather detailed research on "does according to Quran only a man has the right to Nikkah? Does the man has the right to Nikkah only because he is the breadwinner? Is woman actually subordinate to man in case of Nikkah according to Quran? Quran has set Nikkah as a contract between a man and a woman according to which the man and the woman will live together having sexual relations while respecting some conditions and limits set by Shari'ah. The topic under review explains that according to Quran man and woman both have equal right to Nikkah and also The Quran puts the responsibility of protecting the Nikkah on both the man and the woman. That is why the status of woman, rights and position do not lessen after her marriage. In the matter of Nikkah independent consent of both parties is a must. Both shall be bound to the limits set by Allah. Since Nikkah, according to Quran is an agreement, which is undertaken by the two parties, hence it cannot be a one-sided matter. The woman has the right to engage in the agreement of Nikkah and to be broken it. The religion of God and Shari'ah is not only for men but it addresses all in general. Both men and women means both shall spread the religion of Allah and act upon it. Denial of women's freedom and rejection of her right to chose neither fulfills Allah's will nor it could establish a healthy society.
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Hammar, Inger. "Den svårerövrade offentligheten. Kön och religion i emancipationsprocessen." Tidskrift för genusvetenskap 19, no. 2 (June 17, 2022): 16–28. http://dx.doi.org/10.55870/tgv.v19i2.4540.
Повний текст джерелаАнотація:
In this article it is argued that the understanding of the emancipation process during the 19th century in Sweden will be deepened if the religious context is analysed. Up to now most historians have been "religion blind" and therefore the process has not been properly understood. Sweden was still a Lutheran country and within the ideological framework of Lutheranism woman had a God-given role as wife and mother in the household. She could not like a man - who was considered persona publica — enter the public arena without restrictions, because it had sexual connotations. Through philantropic work women in some way entered the public arena, but in accordance with the Lutheran interpretations of roles of men and women this was understood as an extension of the household rather than as a public office or service. This pattern should be taken into account when the emancipation process is further analysed and the roles of men and women in today's society are being discussed.
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Bondareva, O. "BERTOLT BRECHT AND SLOBODAN SCHNEIDER: WAR. RELIGION. WOMAN. THEATER." Brecht-Magazine: Articles, Essays, Translations, no. 8 (February 28, 2023): 26–42. http://dx.doi.org/10.35433/brecht.8.2022.26-42.
Повний текст джерелаАнотація:
Global issues fixed in the diachrony of world culture by the concept of "war", as well as modern methods of its aesthetic interpretation, are seen today as extremely promising for Ukrainian literary studies, which is now actively rethinking how and through which models the artistic representation of modern military events should take place and their reflection in experience/living.
The article offers a comparative literary analysis of B. Brecht's plays "Mother Courage and Her Children" and S. Schneider's "Snake Skin", in which, in the setting of the Thirty Years' War in Europe of the 17th century. contains deep ethical and philosophical reflections on the war as such and aesthetic reflections of two outstanding European playwrights on the war events of which they became contemporaries.
If B. Brecht’s play has many literary interpretations, including in Ukraine, S.Schneider’s play is being interpreted by Ukrainian literary studies for the first time. The intentions and artistic resources of both texts are compared through the conceptual series War – Religion – Woman – Theatre. In interpretation B. Brecht’s war is horizontal-processual and geographically dispersed, in S. Schneider’s she is cyclical and permanent, localized in a closed topographical and mythological space.
It is illustrated how playwrights conduct a dialogue with the world cultural tradition regarding religion/faith as a factor in modern war, the peculiarities of female figurative potential and female (not)subjectivity in aesthetic interpretations of war belonging to the 20th century are revealed, B. Brecht’s "epic theater" is compared and S. Schneider’s symbolic and allegorical theater. The study complements the problematic field of modern humanitarian reflections, activated by Russia’s full-scale attack on Ukraine in February 2022.
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Ahmad Hajam, Dr Gawhar. "WOMEN‘S STATUS IN ISLAM AND THE PROSPECTIVES OF OTHER PERSUASIONS; A STUDY OF THE QURAN, ISLAMIC TEACHINGS, AND ISLAMIC LAW." International Journal of Engineering Applied Sciences and Technology 8, no. 1 (April 1, 2023): 151–59. http://dx.doi.org/10.33564/ijeast.2023.v07i12.027.
Повний текст джерелаАнотація:
: Today the sundries of congruity masses are circulating the globe that the religion of Islam has pounded and buried the rights of women in a pen, especially by the followers of Western and European civilization, who are frequently condemning that woman are tied in Islam and its rights were barred and all these propositions are grounded on continued and fraudulent. There are numerous verses in the noble Qur'an and in the Sahih Hadiths, which easily explain that Islam isn't only an illustration of peace and order but also the righteousness of woman's rights and security. Islam is the unique religion in the macrocosm, who has expanded women's respect, safety, honor, infallibility, and other rights, which can infrequently be given to any religion in the world. Allah has given Men and women equability in every aspect of life and has bestowed humanity a special status among all brutes. The purpose of this exploration was to find out whether women have the same rights in Islam as men have and how these rights compare with other persuasions. Determining the rights, duties, and liabilities of a woman in Islam, the rulings of a woman's robe have been presented easily in the light of the Messenger of Allah and the training of the Companions and followers. Islam freed women from a life of demotion, slavery, and ignorance and freed them from oppression and exploitation. Islam canceled all the unattractive customs that were against the mortal quality of women and granted women abundant and numerous rights.
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Elliott, Dyan. "From Virile Woman to Woman Christ: Studies in Medieval Religion and Literature. Barbara Newman." Modern Philology 95, no. 4 (May 1998): 520–24. http://dx.doi.org/10.1086/mp.95.4.438912.
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Krishnaleela, S. "Comparative Study of Personal Law in India." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 121–27. http://dx.doi.org/10.34293/sijash.v7i4.2374.
Повний текст джерелаАнотація:
A woman was considered less than a full human, an object to be transferred by her male guardian. Though the turn in rights and behavior hasn’t quite corrected itself, women, possibly in a better place today than ever before -women are uniformly discriminated in India concerning all religions. Poly gamy forms a key basis for discrimination among Muslim women. In Christians, a wife can claim separation only on the adultery of the husband and his change of profession of Christianity to some other religion and marrying other women -There are different inheritance rules among the male and female Hindus. All this discrimination among the Indian women have to without any distinction be they Christian, Hindu, Muslim, Parsi, Sikh or Buddhist take what is best in all laws and frame a Uniform Civil Code - This article critically examines the uniform discrimination of women in India among Hindu, Muslim and Christian female marriage, Divorce and succession.
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Mahanani, Prima Ayu. "MEDIATISASI PADA AKTIVITAS DAKWAH PEREMPUAN SALAFI." Ri'ayah: Jurnal Sosial dan Keagamaan 1, no. 02 (December 2, 2016): 152. http://dx.doi.org/10.32332/riayah.v1i02.106.
Повний текст джерелаАнотація:
Technology has big impact for our interaction in social-cultural life. It also happens at Dakwah by woman Salafi which mediate by WhatsApp application. This paper attempts to explain deeply about mediatisasi by Woman Salafi in their activies. The aim of this paper is to break the stronger the dominance of media logic in religion. The concept of this research refer to mediatisasi concept develop by StigHjarvard at institution stages. This research use qualitative approach by using interview method focus in two informan who have chosen based on specific criteria. In this research, the writer use ethnography analysis to analyze the data and dialogic validity analysis to analyze the data validity. The result of the research shows that there is cultural changing in dakwah activity by Woman Salafi. Mediatisasi in dakwah activity by Woman Salafi shows that religion has movement in media. Media has become an integral part of Woman Salafi and also as a big structure in ManhajSalafi.
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Nedzelsky, K. K. "Soteriological function of woman in national life of Ukrainian people." Ukrainian Religious Studies, no. 49 (March 10, 2009): 83–91. http://dx.doi.org/10.32420/2009.49.1998.
Повний текст джерелаАнотація:
In the life of the Ukrainian people, women have always played an important role that went far beyond their motherly function - to give birth to children for the biological change of their generations. The Ukrainian woman in the full sense of the word acted as the guardian of her people, having a direct relation to the national self-identification of Ukrainians, because as a tutor of their children, they instilled in their souls positive psychological qualities for the community. Given the expressive religiosity and national character of the Ukrainian woman, one can speak of her soteriological function in the life of the Ukrainian nation, because, thanks to her religion and her native church, the Ukrainian people were able, despite the difficult trials of fate, to preserve themselves as a full-fledged ethnic group capable of creating social levels. being. But, of course, it is not religion itself that saves someone from any troubles, but people as subjects of religiosity, who properly do the will of God toward themselves and their loved ones.
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Liu, Peng. "Seeking the Dharma on the World Stage: Lü Bicheng and the Revival of Buddhism in the Early Twentieth Century." Religions 10, no. 10 (September 27, 2019): 558. http://dx.doi.org/10.3390/rel10100558.
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This article focuses on the Chinese woman writer Lü Bicheng 呂碧城 (1883–1943) and her relationship with the worldwide movement for the revival of Buddhism in the early twentieth century. Lü rose up in the context of the “new woman” ideal and transcended that ideal as she rejected the dualistic thinking that was prevalent in her time. She embraced both reason and religion, as well as both modern and traditional ideas. Her story demonstrates that religion and the creation of the “new woman” were not mutually exclusive in her life. In the 1920s and 1930s, Lü traveled extensively in the United States and Europe and eventually converted to Buddhism after she witnessed its popularity in the West. During this period, she successfully created a social space for herself by utilizing Buddhist sources to engage in intellectual dialogues on paranormal phenomena and animal protection. At the same time, she carved out a place for Buddhism in the discourse on the convergence and divergence of science and religion after the First World War (1914–1918).
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Ghony, M. Djunaidi. "Marital Rape di Kampung Nelayan: Pandangan Sosiologis." ULUL ALBAB Jurnal Studi Islam 5, no. 1 (December 26, 2018): 160–74. http://dx.doi.org/10.18860/ua.v5i1.6151.
Повний текст джерелаАнотація:
This research of marital rape at fisherman community on Sendangbiru. By using the sociological paradigm and of the case approach and the descriptivequalitative analysis, this research find out that: (1) There are marital rape realities in fishennan community environment; (2) Some factors that pushing the marital rape are: so ciological, a n thropological and psychological factors that sustained by understanding of nonnative and textual of religion doctrine; (3) the Marrital rape can be enforcing rapist, physical and psychical victim, and prostitution rape, that is woman become" social-prostitute". By the orhertype the caracrerlstic of marrital r ape can be defined as: anger rape, exploitation rape, and humanity crime or sadistic rape; (4) The fisherman community view that this reality showing the stereo typing socialize and the social tradition influenced by textualist'dogma of religion, namely the woman considered to be "steward" and "subordination" of men (the husband); and (5) Meanwhile, the majority of woman is over a barrel in answering the problems, so that they look this facts as factual reality, as what religion (Cristien and Islam) desire. Partly among the woman try to solve the problems through the law, but they just remain to be find "the justice" in gender deflected.
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Moallem, Minoo. "Race, Gender, and Religion." Meridians 20, no. 2 (October 1, 2021): 271–90. http://dx.doi.org/10.1215/15366936-9547874.
Повний текст джерелаАнотація:
Abstract This article focuses on anti-Muslim racism as a discourse that collapses race and religion and cannot be reduced to phobia. It is instead about a racial project of accumulation based on European superiority and how cultural racism upholds the European civilizational project. The author argues that Islamophobia should be traced back to colonial modernity, its regimes of othering, and its perception of Islam as Mohammedanism that conceals its nature as a fetishistic, primitive, barbaric, patriarchal, and irrational set of beliefs. To illustrate anti-Muslim racism, the author elaborates briefly on three interconnected ideas: the construction of Islam as a unified religious and cultural mindset, its fetishistic character, and its enigmatic image of the woman to reflect on how Islam is presented as the antonym of Western civilization.
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Tohari, Chamim. "Methodological and Sociological Analysis About The Fatwa Of Majelis Tarjih Muhammadiyah Concerning To The Muslim Marriage With An Ahl Al-Kitab." Jurnal Ilmiah Al-Syir'ah 16, no. 2 (December 26, 2018): 161. http://dx.doi.org/10.30984/jis.v16i2.744.
Повний текст джерелаАнотація:
Relation between the different of religion comunity in the multicultural nation as in Indonesia be a natural phenomenon that it cannot be avoided. As to one of the problem that had appeared in this case is about wedding problem betweena moslem with the difference religion womans. Majority of the Indonesia religious scholars as scholar in Majelis Tarjih Muhammadiyah had been prohibiting wedding like that with various reason. while a part little of the contemporary moslem scholars have been permiting the wedding. The points which will discussed in this research is how is opinion of Majelis Tarjih Muhammadiyah about the law of wedding with the woman from Ahl Al-Kitab and its ijtihad methodology. This research should analyze the argumentation of the Majelis Tarjih that make forbidding a muslem married with the difference religion womans. This research using library research approach dan content analysis. The results of this research are: (1) Majelis Tarjih of Muhammadiyah forbidding the wedding with sad al-dzari’ah as its argumentation; (2) Majelis Tarjih’s opinion has been irrelevant because two reason, the mistake of methodology and the change of the Indonesian contemporary society (based on an empiric data). Keywords: Ahlu Kitab; Majelis Tarjih; Different Religion Marriage
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Jihad, Suryani. "FITRAH SEORANG PEREMPUAN TERHADAP KARIR, RUMAH TANGGA DAN PENDIDIKAN." AN-NISA 11, no. 1 (July 12, 2019): 324–34. http://dx.doi.org/10.30863/an.v11i1.299.
Повний текст джерелаАнотація:
Anatomical and physiological differences also cause differences in selective behavior and ability to intentional activities aimed at and directed at the nature of women themselves. Not to mention the current challenges that require a woman to remain in her nature and wrestle into a career, a household and still have education in managing her household. This can be observed in our surroundings, cities or developing countries regarding the nature of a woman who continues to struggle in her career and does not forget her household and is always required to have education in her expertise, as the main madrasa for her children and not forgetting her religion as a Muslim woman by doing everything according to the teachings of Islam itself.
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Khanal, Shyam. "Images of Women in Abhijnanashakuntalam as Role Model for Women Empowerment." Haimaprabha 20 (July 30, 2021): 87–96. http://dx.doi.org/10.3126/haimaprabha.v20i0.38616.
Повний текст джерелаАнотація:
This paper aims to oversee the forms and image of women in the play Abhijnanashakuntalam written by Kalidasa; a great poet in Sanskrit literature. It is found that most of his works represent two different aspects of woman, one in the form of the poetic and artistic depiction of woman and the other in the form of her status in the prevailing society. The women were able to inspire action and hero’s aspirations with her own nobility and deep human affection which is the typical image for female character and an endless source of inspiration for contemporary art and literature. Hence, the portrayal of women is with the outer and inner beauty in relation to social issues like religion, caste, marriage, sacrifice etc.
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Unsriana, Linda. "Diskriminasi Gender dalam Novel Ginko Karya Junichi Watanabe." Lingua Cultura 8, no. 1 (May 31, 2014): 40. http://dx.doi.org/10.21512/lc.v8i1.441.
Повний текст джерелаАнотація:
Discrimination is an attitude and behavior that violates human rights. Discrimination can also be interpreted as a treatment for individuals differently based on race, religion, or gender. Any harassment, restriction, or exclusion to race, religion, or gender includes discriminatory actions. The theme of discrimination experienced by many women made the writer want to examine it from literature point of view, especially Japanese literature. The problem in this paper is gender discrimination experienced by the main character in novel Ginko. In Ginko novel written by Junichi Watanabe, the theme of discrimination against women is very strong, as experienced by the main character named Gin Ogino. This study used feminist standpoint research with the assumption that gender discrimination in society in the novel cannot be separated from women’s real experiences perceived by the author. In addition to stand on or derived from real experiences from the first woman doctor in Japan, which with all her efforts to break away from discrimination against women endured throughout her life: before marriage, divorce, attending medical school to become a doctor, even after she was graduated from medical school, she still experienced gender discrimination. This study found that gender discrimination experienced by Ginko because she is a woman, in which at that time (the Meiji era) there were clear boundaries between men and women. Difficulty and discrimination experienced are because Ginko’s ideals were considered impossible, because she wanted to become a doctor. Her ability and cleverness were obstructed just because she is a woman. It can be concluded in the Meiji era, there was discrimination against women reflected in the Novel Ginko.
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Wulandari, Novia, and Aida Hayani. "Representation of Female In Arabic: Feminism and Gender Relations Perspective." Islah: Journal of Islamic Literature and History 1, no. 2 (December 31, 2020): 123–36. http://dx.doi.org/10.18326/islah.v1i2.123-136.
Повний текст джерелаАнотація:
When discussing about gender, it matters not only as a grammatical phenomenon, but also as a deeper meaning of the relationship between men and women. As a representation produced by human being containing certain values about an abstracted object, language embodies personal value, social values, cultural values, and political values. The correlation between gender and language in Arabic language has a characteristic since it is also influenced by the religion affected the relationship between men and women. Therefore, the main problems are how women depicted in this language and how their image is compared with man. In order to gain the depiction, feminism is seen as an appropriate tool for analyzing it. This approach is chosen since feminism approach providing general analysis about condition contributed to woman and digging into cultural understanding towards what is meant by being woman. The findings conclude that woman depiction are seen as 1) a branch while man as a root; 2) imperfect person since their thinking are unequal to men.
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Nehmé, Hoda. "The Women, Religion and Politics in Middle East." Caminhos 15, no. 1 (October 18, 2017): 122. http://dx.doi.org/10.18224/cam.v15i1.5970.
Повний текст джерелаАнотація:
LA FEMME, LA RELIGION ET LA POLITIQUE AU MOYEN-ORIENT
Resumo: atualmente, a religião não está somente em uma crescente onda de expansão fundamentalista, disfarçada de adversária surreal contra a ocidentalização do globo. Entretanto, assistimos ao desenvolvimento do obscurantismo, como se fosse um tumor em matéria de religiosidade. Neste artigo, pretendemos perceber este processo observando o papel das mulheres. Esta mulher que lutou para encontrar espaço em uma sociedade essencialmente patriarcal e profundamente religiosa encontra-se no jogo de um sistema político-religioso que consome seu meios de sobrevivência social.
Palavras-chave: Religião. Mulheres. Oriente Médio. Patriarcalismo.
Abstract: currently, the religion is not only in a rising tide of fundamentalist expansion, disguised as surreal fight against destroyes the Westernization of the globe. However, we have seen the development of obscurantism, as if were a tumor in terms of religiosity. In this article, we intend to realize this process looking at the role of women. This woman who struggled to find space in an essentially patriarchal society and deeply religious is in game of a politico-religious system that consumes your livelihoods.
Keywords: Religion. Women. Middle East. Patriarchy.
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Seeman, Erik R. "The Presence of the Dead among U.S. Protestants, 1800–1848." Church History 88, no. 2 (June 2019): 381–408. http://dx.doi.org/10.1017/s000964071900115x.
Повний текст джерелаАнотація:
Historians have long known that antebellum American Protestants were fascinated by death, but they have overlooked Protestant relationships with the dead. Long before the advent of séance Spiritualism in 1848, many mourners began to believe—contrary to mainstream Protestant theology—that the souls of the dead turned into angels, that the dead could return to earth as guardian angels, and that in graveyards one could experience communion with the spirits of the departed. The version of Protestantism these mourners developed was therefore, to use Robert Orsi's term, a religion of “presence,” a religion in which suprahuman beings—in addition to God—played an important role. Based on diaries and popular sentimental literature written mostly by women, this article brings to light an unexplored facet of antebellum Protestant lived religion: that the dead were “present with us tho’ invisible,” as one young woman wrote about her deceased sister.
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Kroesbergen, Hermen. "Religion without Belief and Community in Africa." Religions 10, no. 4 (April 25, 2019): 292. http://dx.doi.org/10.3390/rel10040292.
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Religion in Africa is in many respects becoming religion without belief and community again, I will argue in this article. Europeans arriving in Africa did not recognize African religion, because Africans did not have the kind of belief and community characteristic of European concepts of religion. Pentecostalization brings back this African concept of religion without worship groups defined by an adherence to a particular picture of the world, and I will show what this means at grassroots level. What matters in this concept of religion is whether something works rather than some implied truth-claims about the world. Instead of forming groups, Neo-Pentecostal ministries are more often organized around the vertical relationship between the man/woman of God and his/her client. The Pentecostalization of Christianity in Africa has led to a form of religion in which beliefs and community are not of central importance.
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MUSYAHID, AHMAD. "ESENSI HIKMAH SYARI’AH TERHADAP KESETARAAN GENDER." Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan 7, no. 2 (December 1, 2014): 268–77. http://dx.doi.org/10.35905/almaiyyah.v7i2.245.
Повний текст джерелаАнотація:
Gender Issue becomes the warm topic conversed latterly, especially concerning social function and role between men and women. As an universal religion, Islam confess and push the equality of the social function and role. Equivalence gender between men and woman in Islam contain the values ilahiyah to mankind importance. The essential Values of that's recognized by hikmah which is highest at the opposite of existence of equivalence gender.
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Ali, Haider, Muhammad Saqib, and Kamran Zeb. "The Exploration of Women's Suffering Under Patriarchy in the Work of Waris Dirie's Desert Dawn." Global Language Review VII, no. II (June 30, 2022): 348–56. http://dx.doi.org/10.31703/glr.2022(vii-ii).29.
Повний текст джерелаАнотація:
The history of the sufferings of a woman is tricky, turbulent but therapeutic as well. Women through the ages has suffered either at the hand of religion or culture. Male dominancy has reduced woman mostly into a second-class denizens of the world. One-half of the human race is still living amidst cruel practices. Is she really so helpless or impotent? In the character of Waris Dirie, we see she is not. Yes, she does become one when she doesn't have an understanding of her strength. She is exploited in the name of patriarchy. She falls prey to certain prejudicial practices ordained by culture or tradition or providence.This research is meant to highlight the travails of Waris Dirie and dispel the impression of a woman being 'an incomplete being' as promoted in a male-identified society.It is time, in the words of Mary Wolston Craft, that a degree of reason, virtue and knowledge should replace outdated cultural practices against women. (Wollstonecraft, 1796).
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Schwartz, Nancy. "Active Dead or Alive: Some Kenyan Views About the Agency of Luo and Luyia Women Pre- and Post-Mortem." Journal of Religion in Africa 30, no. 4 (2000): 433–67. http://dx.doi.org/10.1163/157006600x00401.
Повний текст джерелаАнотація:
AbstractPaying attention to burial disputes can help us to understand better matters relating to gender, kinship, community, agency, and power. Since Luo and Luyia believe that life after death is a significant part of a person's life, paying attention to 'the hold death has' upon people is important, as are the writing of 'life-and-death histories.' The paper presents three cases, one involving a Luyia woman and two involving Luo women in which the women involved have, in the views of community members, shown the ability to manipulate kinship structures and strictures pre- and post-mortem. The paper seeks to challenge views that have depicted women in western Kenya as passive pawns of a particularly patriarchal form of patriliny. The paper discusses the effect religion has on views about death and burial, and examines the influence of indigenous religion, Roman Catholicism, Anglicanism, and Legio Maria on these cases.
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Rosyidah, Ainur. "The Ideal Career Woman from The Al- Qur'an Perspective." JURNAL ISLAM NUSANTARA 7, no. 2 (December 31, 2023): 240. http://dx.doi.org/10.33852/jurnalnu.v7i2.500.
Повний текст джерелаАнотація:
This research aims to analyze the interpretation of the verses of the Qur'an about the ideal career woman in Surah An-Nahl/16:97 and Al-Qashash/28:23-25, as well as explain the description of the ideal career woman from the perspective of al-Koran. This research uses a qualitative descriptive approach with literature study and interpretation of the Koran, highlighting the need for an in-depth understanding of career women in Islam. The results of this research, based on the interpretation of the verses of the Koran, suggest that ideal career women are those who do good and halal work, avoid work that can hurt themselves and the environment, and are good at protecting themselves from sinful acts. They are also advised to dress modestly and cover their private parts by the teachings of the Islamic religion, which emphasizes modesty and self-protection. This is expected to clarify the Koran's view regarding the ideal career woman, providing a strong theoretical foundation for Muslim women who want to develop their careers in the public sphere.