• “Tão mulher como as outras mulheres da terra”: freiras contra o patriarcado no agreste central de Pernambuco

  Julyana Nascimento de Andrade; José Almir do Nascimento (Universidade Estadual do Paraná, 2021-12-01)

  Buscamos compreender como freiras de uma pequena comunidade inserida no meio popular construíram significados de gênero e de feminino, de modo a dar respostas às demandas de participação e autonomia das mulheres com quem conviviam. Utilizamos conceitos de “Patriarcado” e “Vida Religiosa nas Pequenas Comunidades Inseridas no Meio Popular” (PCIs) como escopo teórico para compreensão da investigação empírica, que foi realizada por meio da história de vida de religiosas da Congregação das Filhas do Coração Imaculado de Maria (Cordimarianas) que fundaram uma comunidade em Riacho das Almas, cidade do agreste pernambucano. As freiras em estudo, protagonizaram inovações na práxis pastoral, contribuindo significativamente para que homens e mulheres pudessem construir relações simétricas no exercício do poder na Igreja e na sociedade.
• Shari'a in South Africa

  Moosa, Najma (Aboriginal Law Bulletin, 2022-06-13)

  Muslim Personal Law (MPL) is often practised to the detriment of Muslim women in many countries. The Qur'an is a religious text considered by Muslims to be the literal word of God. It is a primary source of Islamic law and contains approximately 80 verses dealing with legal matters, most of which pertain to personal laws of family and inheritance. It is in the areas explicitly referred to by these verses that one finds little or no change in various Muslim countries. The term MPL has been coined by various Muslim countries and jurists because it pertains to, among other subjects, marriage, divorce, inheritance, polygyny, custody and guardianship which fall under the category of family law. Moreover, it is interesting to note that all laws affecting the status of Muslim women have historically been relegated to MPL (private sphere) The Qur'an is separated from the classical formulation of Islamic law or Shari'a by a process of legal development lasting more than two centuries. During this period the Qur'anic norms underwent considerable dilution, often to the detriment of women. It is common for Islamic law, which is the interpretation and application of the primary sources by early Muslims, to be mistaken for Islam itself.
• Pelaksanaan Kegiatan Pengabdian Masyarakat di Rumah Quran Aisyah Radhiallahu anha Desa Bangun Sari, Tanjung Morawa Ramadhan 1442 H, 2021 M.

  Fakhrurrozi Fakhrurrozi (Pusat Penelitian dan Pengabdian pada Masyarakat (P3M) Sekolah Tinggi Agama Islam As-Sunnah, 2021-06-01)

  Community service activities held at Rumah Quran Aisyah Radhiallahu anha call and invite the souls of daa'iyah who should be present in every Muslimah. The student of KKL STAI As-Sunnah named this service program with “wardah” (color the Ramadan with blessings) which is adapted to the nuances of the holy month Ramadan. This year, Rumah Quran held a program with the theme of "kurma" (achieve Ramadan with the Qur'an), which is an activity to memorize one juz of the Al-Qur’an on 25 days and it’s only devoted to women and children. This program is divided into two categories; offline and online. The purpose of this activity is to increase Muslimah’s enthusiasm in achieving the greatness of the Al-Qur'an in Ramadan, and also to be able to manage their time in this holy month. In addition to the Al-Qur'an memorization program activities, there is also a daurah "Tazkiyatun Nafs" on every Friday via WhatsApp group, Live Streaming on Facebook and Instagram. Supporting activities in this Ramadan program is "memorizing the hadith of al-Arba'in an-Nawawiyah" which is held by online and many conversations for children. For other additional online activities, the student of Kkl STAI As-Sunnah hold a daurah women's fiqh study on weekends via zoom. Students of STAI As-Sunnah participated to success this entire program by becoming the organizing committee. As the closing of all activities, there was a competition for hifdzil Qur'an, hifdzil hadith, and breaking the fast with the offline "kurma" participants. 
  
• El refranero de animales iraquí: metáforas referidas a la mujer

  Mowaffaq H. MANSI AL-SHAMMARI (Editorial UCA, 2021-03-01)

  El refrán representa la experiencia de los pueblos y un espejo que refleja su cultura, y sin ningún género de duda, aquellos que utilizan la simbología del animal ocupan un lugar singular en las colecciones de refranes. El objetivo del presente trabajo es examinar la imagen de la mujer en la sociedad iraquí dentro de esta categoría de refranes, y así identificar las cualidades del animal que han sido atribuidas a las mujeres y mostrar los conceptos socioculturales que representan.
• المرأة الإماراتية «قوة ناعمة» في العمل البرلماني

  Fátima SALEM SAIF AL WARD DARMAKI (Editorial UCA, 2021-03-01)

  El presente trabajo describe las etapas del proceso de empoderamiento de la mujer emiratí, que ha ido ganando presencia y visibilidad en la esfera política de los emiratos y se ha constituido en un componente muy activo y poderoso en la acción parlamentaria de ese país.
• Reflections on Islamisation and the Future of the Women’s Rights Movement in ‘Naya’ Pakistan

  Sonia Awan (SAES, 2022-04-01)

  This paper examines how the Islamisation of education is likely to impact the future of the women’s rights movement in Pakistan. Recently, the Pakistan Tehreek-e-Insaf (PTI, or party for social justice) government introduced the Single National Curriculum (SNC), a reform of the education system that enhances the volume of Islamic Studies and wherein Urdu, the national language, is promoted as a parallel medium of instruction. The central argument of this paper is that such developments are regressive and that they could prove detrimental to the women’s rights movement. Historically, the formation of the Women’s Action Forum (1981) and its rising against Zia’s Islamic dictatorship (1983) remains one of the most memorable moments of the women’s rights movement in contemporary Pakistan’s history. But in the decades that followed, the movement began sagging and stumbling. The recent Women’s Marches are evidence that deep ideological divisions running within the movement are impeding the achievement of tangible goals. This is a critical juncture because the implementation of an Islamic curriculum will set off the process of the bottom-up Islamisation of society. Gradually, when everything shall be sorted out ‘according to Islam and Islamic principles’, a large chunk of women’s demands will be simply chucked away as un-Islamic, thus inadmissible. Pakistani society will likely become less tolerant than it is already and the few freedoms that women still enjoy shall be taken away one after the other. This is a gloomy scenario, but it is avoidable. Now could be the time for the movement to focus on defining attainable goals and pushing for the achievement and consolidation of women’s human rights. While the Islamisation of education appears like a potential threat to the movement now, activists might as well make of it an element that reinvigorates the movement from the inside and gives it a new direction and sense of purpose.
• Gendering the Shinto Priesthood in Postwar Japan

  Hardacre, Helen; Gordon, Andrew; Yoda, Tomiko; Mirsalis, Dana (2022-06-07)

  This dissertation uses archival and ethnographic research to examine how the entrance of women into the Shinto priesthood in 1946 precipitated the formation of a gendered priesthood. Although more than 16% of the priesthood is female as of 2020, the rhetoric espoused by Jinja Honchō (the Association of Shinto Shrines) holds that women and men are essentially different, and therefore casts female priests as subpar substitutes for male priests, whose inclusion in the priesthood is precipitated by demographic crisis and a need for familial continuity. Female priests use strategic gender essentialism to reframe this rhetoric as an argument for their inclusion—due to women’s essential difference from men, a shrine cannot comprehensively cater to its parishioners without the participation of both male and female priests. I argue that Jinja Honchō’s view of gender is homogeneous and based on enduring prewar notions of gender (especially “Good Wife, Wise Mother”), leading to pronouncements about how all women (and therefore all female priests) should behave. This understanding of gender leads Jinja Honchō to restrict women’s participation in the priesthood, through gender-segregated regulations and hiring practices, to dissuade “improper” gender expression. However, female priests’ experience of gender is much more intersectional and contextually grounded, leading to them constructing a type of femininity that is not only particular to priests but also specific to their local shrine context. Rather than agitating for gender equality via collective action, female priests implement individualized solutions to systemic problems, contributing to the gap between Shinto as it is imagined by Jinja Honchō and as it is practiced within shrine communities.
• Soeara ‘Aisjijah Magazine and the Preparation of Indonesian Muslim Women to Anticipate the Arrival of Japanese Occupation Forces (1941–1942)

  Zara, Muhammad Yuanda (Center for Southeast Asian Studies, Kyoto University, 2022-01-19)

  This study discusses how Soeara ‘Aisjijah magazine, the official publication of the Indonesian Muslim women’s organization ‘Aisyiyah, prepared its readers to anticipate the arrival of Japanese occupation forces in 1941–42. From this study it is clear that Soeara ‘Aisjijah did not only contain progressive religious advice for Muslim women, as has been thought so far. The magazine also displayed an awareness of the global political map that changed quickly between 1940 and 1942. This magazine gave its Indonesian Muslim women readers information about the latest events in the international world so that they were aware of what was happening outside Indonesia. In addition, the magazine’s hatred of ruthless Japanese troops led it to prepare readers with various strategies for dealing with the possible arrival of Japanese forces, including calls such as the following: (1) women must be able to keep their safety and honor during wartime; (2) women must participate in defending the nation and the motherland; (3) women must teach their children how to protect themselves from the enemy; (4) men must protect their wives and sisters; and (5) Muslims must always have faith in Allah in the midst of war. This study shows that Indonesian Muslim women had an attitude of resistance against the Japanese even before the Japanese reached Java and that Soeara ‘Aisjijah magazine was dedicated to calling upon Indonesian women to take part in efforts to defend themselves, their families, their nation, and their homeland from foreign enemies in the Southeast Asian theater of World War II.
• Precarity in the Times of Partition: Personal vs Communal Love in Khushwant Singh’s <em>Train to Pakistan</em> and Saadat Hasan Manto’s “Gurmukh Singh ki Wasiyat”

  Perveen, Ayesha (Purdue University, 2022-06-12)

  The paper studies how various shades of love respond to precarity in anarchic times by comparing the narrative representation of the aftermath of the Partition of the British colonized Subcontinent into independent countries of India and Pakistan in 1947 with particular focus on Sikh-Muslim relationships in Punjab as presented in Khushwant Singh’s novel Train to Pakistan and Saadat Hasan Manto’s short story “Gurmukh Singh ki Wasiyat.” Employing Judith Butler’s concept of precarity, the paper analyzes how both the writers sketch precarity in partition times ensuing in post-Partition communal violence and effacement of love. The selection of the texts is significant because Singh presents precarity in the multi-ethnic village of Mano Majra whereas Manto presents the city of Amritsar on fire, thus encompassing rural and urban life. Both the texts gradually unleash how the love between communities fades away precipitated by the increasing violence while personal love unflinchingly last even during the times of anarchy, irrespective of communal and religious differences. Jugga who is a Sikh by ethnicity sacrifices his life for his Muslim beloved Nooran and Gurmukh Sing assigns the responsibility of his unflinching gratitude for Mr Abdul Hayee to his son after his death. Whereas before the Partition personal and communal commitments were equally strong, the divergence takes place between the two due to the precarity after Partition that rifts communities apart but personal love remains resilient to socio-political pressures.
• La evolución de la mujer en Irán. El Islam y el feminismo

  Ribas Ferrer, Ana (2017)

  Treball de fi de grau d'Humanitats. Curs 2016-2017
• Architecture as a tool for inclusion and community building : Women in Fabrication at Zayed College for Girls

  Unitec Institute of Technology; University of Auckland; Metlifecare (N.Z.); Besen, P.; Patel, Yusef; Couchman, A.; McPherson, Peter (Unitec ePress, 2021-04-08)

  Women in Fabrication is a collaborative platform that empowers female high-school students, architecture students and young architects through design and construction. The project partnered with Zayed College for Girls to improve its built environment and interface with the community, by constructing a pavilion near the school entrance where students can wait for their parents after school. To ensure the users of the space had an active voice in the project, workshops were held at the college, where students learnt about basic principles of design and technology, provided input on the most suitable location for the pavilion and developed concept designs for this structure. They were mentored by female architecture students and young architects, as well as their everyday teachers. The design process celebrated the rich cultural diversity that is part of this community, including the application of Te Aranga Māori Design Principles, which honour New Zealand’s indigenous culture, as well as the integration of Islamic traditions that are an integral part of the school’s philosophy. The discussions, concepts and ideas from the workshops informed the final design of the pavilion. The design was then refined by a group of female architecture students and professionals, and constructed by them using digital fabrication technology to maximise efficiency and minimise waste of resources. Both stages of the project aimed to strengthen teamwork and leadership skills for women architects and students, and to celebrate diversity and inclusion in the design process.
• موجودہ معاشرے اور سیرت طیبہ کے حوالے سے غیبت میں خواتین کے کردار کا تجزیاتی جائزہ

  Dr. Naseem Akhter (Department of Islamic Studies, Ghazi University, 2021-11-01)

  Backbiting is an unethical disease that is at the forefront of society's propagation of immorality. And it's largely women that are involved. It affected almost every family and individual. The sickness has spread so far that it has developed into a fistula. Islam teaches man how to develop character and avoid moral blunders. Which destroys society while instilling love, compassion, kindness, and mercy in human souls. In this way, society's peace and order are restored. This article was drafted in the background of the fact that women in modern society play a larger role in backbiting than men, and their loss is the only thing that can destroy not just society but also many homes. This research paper was written with Islamic teachings in mind, so that future readers would be able to determine what is the legal status of backbiting in Islam after reading it. So that mankind understands that a backbiter is deserving of punishment.
• 'This is original practise based research. Hand cut wood block printmaking on paper'

  Rahela Khan (12723185) (2022-06-06)

  Rahela was born in the UK and brought up by her immigrant parents from the Bengal region of the Indian sub-continent. Her work reflects her pride in her Muslim and Bengali heritage and not feeling like she fits into the culture of assimilation. Rahela is interested in accessibility for under-represented groups within the arts, specifically visibly Muslim women creatives and culturally appropriate artwork for Muslim audiences in Art institutions. She wishes to challenge misconceptions of marginalisation, subjugation and oppression. Her work looks at oral histories, lived experiences featuring land and migration, and binaries such as poverty and opulence. Her concepts are grounded in emotional intimacy and distances within the family, exploring concept of unification through values instilled in families, shared struggles, and hardships amongst others in the community. She wants to celebrate all the amazing things that Muslim women are doing.
• Saudi Women and Islamic Discourse:Selected Examples of Saudi Feminisms

  Alfassi, Hatoon (2016-09-08)

  Saudi women entered the realm of writing and language only half a century ago through the genres of both creative and journalistic prose. In this paper, I shall take the example of four Saudi female writers who represent a wide range of intellectual pluralism that runs from conservative to liberal to radical conceptions of state and society, represented in this order by, Nura al-Saad, Suhaila Zain al-Abedin Hammad, Fowziyah Abu Khalid and Wajeha al-Huwaider. This paper will try to answer how and why do gender identities change and in response to what, taking into account that the lives of these women and their literary work represent the continuous search and discovery for, and the reinventing of, themselves. It is important to mark these experiences as part of the complexity of Saudi Arabian intellectual discourse, similar to any society in this respect.
• The social media use of Muslim women in the Arabian Peninsula: insights into self-protective information behaviours

  Communications, Media and Culture; 0000-0002-5944-3936; Buchanan, Steven; Husain, ZamZam (Emerald, 2021-12-08)

  Purpose – to provide insight into the social media related information behaviours of Muslim women within Arab society, and to explore issues of societal constraint and control, and impact on behaviours. Design/methodology/approach – semi-structured interviews with Muslim women resident within the capital city of a nation within the Arabian Peninsula. Findings – social media provides our participants with an important source of information and social connection, and medium for personal expression. However, use is constrained within sociocultural boundaries, and monitored by husbands and/or male relatives. Pseudonym accounts and carefully managed privacy settings are used to circumvent boundaries and pursue needs, but not without risk of social transgression. We provide evidence of systematic marginalisation, but also of resilience and agency to overcome. Self-protective acts of secrecy and deception are employed to not only cope with small world life, but to also circumvent boundaries and move between social and information worlds. Research limitations/implications – findings should not be considered representative of Muslim women as a whole as Muslim women are not a homogenous group, and Arabian Peninsula nations variously more conservative or liberal than others. Practical implications – findings contribute to our conceptual and practical understanding of digital literacy with implications for education programmes including social, moral, and intellectual aspects. Originality/value – findings contribute to our conceptual and practical understanding of information poverty, evidencing structural inequalities as a major contributory factor, and that self-protective information behaviours, often considered reductive, can also be expansive in nature. Keywords - information behaviour, information poverty, Muslim women, women’s studies, digital literacy, digital citizenship.
• Will Islamist sentiment smother Indonesia’s ‘me too’ movement in the education sector

  Dina Afrianty (9478490) (2022-06-07)

  No description supplied
• Seeking Freedom in the Sahel: Frontiers of Liberation and Geographies of Belonging in an Atlantic-Saharan Crossroads

  Lydon, Ghislaine E.; Thiam, Madina (eScholarship, University of California, 2022-01-01)

  This dissertation probes historical intersections between space, freedom, and political change in the West African Sahel, particularly the area of the Inland Delta of the Niger river, in today’s Mali. The semi-arid Sahel region forms the southern shore of the Sahara Desert, stretching from the Atlantic coast of West Africa to the Red Sea. The Sahel has long been characterized by its connectivity, fueled by its people’s short-and-long-range travels, as well as the expansive religious, commercial, and intellectual communities they formed. Because of these circulations and of its geographical location, the West African Sahel is a unique space where the production of race and Blackness, and political economies stemming from both the Atlantic and Saharan worlds, intersected. Sahelian networks through which people, words, and ideas circulated, spanned the lands tucked between the Senegal and Niger rivers, but also the expanse between the Caribbean and Red seas. Framing the West African Sahel as a nodal region in world history, the dissertation proposes an account of the coercive regimes that overlapped there, through the trajectories of three Sahelian Muslims who had to navigate them. Indeed, from the early nineteenth to the mid-twentieth century, the West African Sahel underwent deep mutations stemming from the impact of three world-making political projects. These were the Atlantic political economy of capitalism and colonialism (sixteenth-twentieth centuries); Islamic revolutions and the rise of West African theocratic states (1804-1880s); and African decolonial struggles and political construction (1940s-1960s). The dissertation provides a layered and textured account of how Sahelian Muslims sought to emancipate from the systems of slavery, conquest, and colonialism that impacted them. It argues that they built freedom by relying on memory, intimacy, place-making, and the building of expansive cross-border communities. The dissertation is based upon research conducted in Mali, Senegal, France, Jamaica, Ireland and England.
• Gender Islam and Human Rights Vidhigya The Journal of Legal Awareness

  Md Sohail (12403825) (2022-06-07)

  The lack of social opportunities for Muslim women is a crucial issue needing urgent action. An improvement in literacy rates would directly influence Muslim women’s socioeconomic and political status as citizens of India. The acknowledgement of the universality of women’s rights by the international community is relevant to the debate on Islam and women’s rights, particularly with reference to women’s rights in the family. The formation of forums and associations of Muslim men and women’s initiatives in the 1990s is an important step towards facilitating public debate on Muslim women’s issues. Muslim women and men must collaborate with individuals and organizations who are committed to the realization of women’s human rights. The alliance of Muslim women with the women’s movement in India, as well as movements for secularism, democracy and human rights, are crucial for forging a common front against forces opposed to women’s selfdetermination
• Voices of Muslim women in polygamous marriages in Durban and surrounding areas: a study of participants’ lived experience.

  Nwoye, Augustine.; Sooliman, Zohra Bibi Ismail. (2022-06-05)

  Masters Degree. University of KwaZulu-Natal, Pietermaritzburg.
• Mobilising the Racialised 'Others' : Postethnic Activism, Neoliberalisation and Racial Politics

  Swedish School of Social Science; CEREN (The Centre for Research on Ethnic Relations and Nationalism); Keskinen, Suvi (Routledge, 2022)

  This book provides an original approach to the connections of race, racism and neoliberalisation through a focus on ‘postethnic activism,’ in which mobilisation is based on racialisation as non-white or ‘other’ instead of ethnic group membership. Developing the theoretical understanding of political activism under the neoliberal turn in racial capitalism and the increasingly hostile political environment towards migrants and racialised minorities, the book investigates the conditions, forms and visions of postethnic activism in three Nordic countries (Denmark, Sweden and Finland). It connects the historical legacies of European colonialism to the current configurations of racial politics and global capitalism. The book compellingly argues that contrary to the tendencies of neoliberal postracialism to de-politicise social inequalities the activists are re-politicising questions of race, class and gender in new ways. The book is of interest to scholars and students in sociology, ethnic and racial studies, cultural studies, feminist studies and urban studies.

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