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Muslim Women (muslim + woman)
Selected AbstractsMUSLIM WOMEN AND PROPERTY RIGHTSECONOMIC AFFAIRS, Issue 2 2009Azhar Aslam This paper examines rights to property accorded to women in Islam under direct injunctions and compares it with the state of these rights in present Muslim societies. It argues that the correct application of law will not only materially improve the status of women in Muslim societies and guarantee them economic security, it will also bring economic prosperity to such societies directly. [source] Selim's Sisters: Muslim Women in Novels by Uwe Timm and Hermann SchulzGERMAN LIFE AND LETTERS, Issue 1 2010Monika Albrecht ABSTRACT Against the backdrop of the fact that German writers with a German background do not seem to be very interested in casting Germans with a migrant background as their literary characters, this paper focuses on two of the rare exceptions that deal with Muslim women of Turkish origin, Uwe Timm's,Rot,(2001) and Hermann Schulz's,Iskender,(1999). In discussing these novels, I am mostly interested in the way these writers take part in current debates on Muslims in Western societies and in how they engage in their specific vision of a multicultural Germany. The results are at least twofold; on the one hand one has to conclude that both Hermann Schulz and Uwe Timm are dividing Muslims into good and bad, desired and not desired; on the other hand their novels also provide facets of a counter image and introduce largely unfamiliar aspects , which can count as a major achievement in the light of the prevailing idea of the Islamic world in the imagination of the German public. Ethnische Minderheiten sind selten in Werken von einheimischen Schriftstellern zu finden. Vor diesem Hintergrund konzentriert sich der vorliegende Essay auf zwei der wenigen Ausnahmen, Uwe Timms Roman,Rot,(2001) and Hermann Schulz',Iskender,(1999), in denen türkisch-muslimische Frauen Teil des literarischen Ensembles sind. Das Interesse gilt insbesondere der Art und Weise, wie ihre Autoren an gegenwärtigen Debatten über Muslime in westlichen Gesellschaften Teil haben, und es wird nach ihrer Vision eines multikulturellen Deutschland gefragt, wie es in den Texten zum Ausdruck kommt. Dabei fällt auf, dass Muslime sowohl bei Hermann Schulz als auch bei Uwe Timm in gute und schlechte, erwünschte und weniger erwünschte aufgeteilt werden. Andererseits entwerfen die Romane jedoch auch Gegenbilder und beziehen Aspekte ein, die der Mehrheit der Deutschen nicht vertraut sind , was angesichts gängiger Vorstellungen über die islamische Lebenswelt als bemerkenswerter Beitrag zur Multikulturalismusdebatte gelten kann. [source] Muslim Women and the Politics of (In)visibility in Late Colonial BengalJOURNAL OF HISTORICAL SOCIOLOGY, Issue 2 2001Mahua Sarkar The paper attempts to understand ways in which gender and racially defined communal ideologies worked simultaneously to produce Muslim women in colonial Bengal as invisible within nationalist historiography. It argues that the negative representations of Muslim women underpinned the construction of other identity categories in colonial Bengal, and highlights the participation of Hindu/Brahmo women writers in this process. [source] Identity, Authority, and Activism: American Muslim Women Approach the Qur',nTHE MUSLIM WORLD, Issue 4 2008Juliane Hammer First page of article [source] Challenging Myths of Muslim Women: The Influence of Islam On Arab-Arnerican Women's Labor Force ActivityTHE MUSLIM WORLD, Issue 1-2 2002Jen'nan Ghazal Read First page of article [source] Dress and Diversity: Muslim Women and Islamic Dress in an Immigrant/Minority ContextTHE MUSLIM WORLD, Issue 1-2 2002Hollie Kopp First page of article [source] Selim's Sisters: Muslim Women in Novels by Uwe Timm and Hermann SchulzGERMAN LIFE AND LETTERS, Issue 1 2010Monika Albrecht ABSTRACT Against the backdrop of the fact that German writers with a German background do not seem to be very interested in casting Germans with a migrant background as their literary characters, this paper focuses on two of the rare exceptions that deal with Muslim women of Turkish origin, Uwe Timm's,Rot,(2001) and Hermann Schulz's,Iskender,(1999). In discussing these novels, I am mostly interested in the way these writers take part in current debates on Muslims in Western societies and in how they engage in their specific vision of a multicultural Germany. The results are at least twofold; on the one hand one has to conclude that both Hermann Schulz and Uwe Timm are dividing Muslims into good and bad, desired and not desired; on the other hand their novels also provide facets of a counter image and introduce largely unfamiliar aspects , which can count as a major achievement in the light of the prevailing idea of the Islamic world in the imagination of the German public. Ethnische Minderheiten sind selten in Werken von einheimischen Schriftstellern zu finden. Vor diesem Hintergrund konzentriert sich der vorliegende Essay auf zwei der wenigen Ausnahmen, Uwe Timms Roman,Rot,(2001) and Hermann Schulz',Iskender,(1999), in denen türkisch-muslimische Frauen Teil des literarischen Ensembles sind. Das Interesse gilt insbesondere der Art und Weise, wie ihre Autoren an gegenwärtigen Debatten über Muslime in westlichen Gesellschaften Teil haben, und es wird nach ihrer Vision eines multikulturellen Deutschland gefragt, wie es in den Texten zum Ausdruck kommt. Dabei fällt auf, dass Muslime sowohl bei Hermann Schulz als auch bei Uwe Timm in gute und schlechte, erwünschte und weniger erwünschte aufgeteilt werden. Andererseits entwerfen die Romane jedoch auch Gegenbilder und beziehen Aspekte ein, die der Mehrheit der Deutschen nicht vertraut sind , was angesichts gängiger Vorstellungen über die islamische Lebenswelt als bemerkenswerter Beitrag zur Multikulturalismusdebatte gelten kann. [source] Muslim Women and the Politics of (In)visibility in Late Colonial BengalJOURNAL OF HISTORICAL SOCIOLOGY, Issue 2 2001Mahua Sarkar The paper attempts to understand ways in which gender and racially defined communal ideologies worked simultaneously to produce Muslim women in colonial Bengal as invisible within nationalist historiography. It argues that the negative representations of Muslim women underpinned the construction of other identity categories in colonial Bengal, and highlights the participation of Hindu/Brahmo women writers in this process. [source] The downside of religious attire: The Muslim headscarf and expectations of obtaining employmentJOURNAL OF ORGANIZATIONAL BEHAVIOR, Issue 1 2010Sonia Ghumman As laws are being passed or considered to ban certain forms of religious attire in the current international arena (France, Netherlands, Italy), it is important to address some of the concerns that Americans who wear religious attire might have. Based on stereotype threat theory, data from 219 American Muslim females were examined regarding their expectations of receiving job offers for a variety of occupations. Results indicated that Muslim women who wear the headscarf (Hijabis) had lower expectations of receiving a job offer than Muslim women who do not wear the hijab. This difference increased as the amount of public contact associated with the occupation decreased and job status of the occupation increased. Furthermore, work centrality moderated this relationship, but only for Muslim women who did not wear the headscarf. Implications of these findings with regard to Hijabis and occupational attainment are discussed. Copyright © 2009 John Wiley & Sons, Ltd. [source] On the Politics and Practice of Muslim FertilityMEDICAL ANTHROPOLOGY QUARTERLY, Issue 1 2006Jennifer Johnson-Hanks Recent popular works have represented Muslim fertility as dangerously high, both a cause and consequence of religious fundamentalism. This article uses comparative, statistical methods to show that this representation is empirically wrong, at least in West Africa. Although religion strongly inflects reproductive practice, its effects are not constant across different communities. In West African countries with Muslim majorities, Muslim fertility is lower than that of their non-Muslim conationals; in countries where Muslims are in the minority, their apparently higher reproductive rates converge to those of the majority when levels of education and urban residence are taken into account. A similar pattern holds for infant mortality. By contrast, in all seven countries, Muslim women are more likely to report that their most recent child was wanted. The article concludes with a discussion of the relationship between autonomy and fertility desires. [source] Patient reported and anatomical outcomes after surgery for pelvic organ prolapse,,NEUROUROLOGY AND URODYNAMICS, Issue 3 2009Ahmed S. El-Azab Abstract Aim Primary aim was to modify Pelvic Floor Distress Inventory (PFDI) and Pelvic Floor Impact Questionnaire (PFIQ) to assess pelvic organ prolapse (POP) in Arabic Muslim women. Secondary aim was to compare functional and anatomical outcomes of POP repair. Methods Questionnaire. A characteristic (prayer) was added to PFIQ. Linguistic validation of questionnaires was then done. Twenty cases were enrolled in a pilot study to test internal consistency and reliability. Subsequent study. Prospective study included women with symptomatic POP,,,stage II. History, examination by POP-Q, and administration of PFDI and PFIQ, were done before and 6 months after surgery. Results Questionnaire. Internal consistency of added question was good (Cronbach ,,=,0.78). Test,retest reliability of individual PFIQ items was variable. Subsequent Study. Between September 2004 and February 2007, 78 consecutive women were included. Cystocele, rectocele, and no site predominated in 74.4%, 17.9% and 7.7% of cases, respectively. Preoperatively 19.2%, 15.4% and 47.4% reported stress, urge, and mixed incontinence, respectively. Overall and individual urinary symptoms scores improved significantly after surgery. There were significant improvements in individual symptoms of constipation, splint to defecate and losing not well formed stools. Low self-esteem was most negative impact of prolapse on quality of life (QoL) followed by prayer. After surgery 90% of subjects had anatomical cure. After surgery, QoL issues are significantly related to anatomic location of prolapse as determined by POP-Q. Conclusions Modified PFIQ and PFDI are suitable to assess POP among Muslim women. Postoperatively, many prolapse-related symptoms and QoL significantly improve after surgery on the short term with an anatomic cure rate of 90%. Neurourol. Urodynam. 28:219,224, 2009. © 2008 Wiley-Liss, Inc. [source] Resting at creation and afterlife: Distant times in the ordinary strategies of Muslim women in the rural Fouta Djallon, GuineaAMERICAN ETHNOLOGIST, Issue 1 2010KAREN SMID ABSTRACT Although anthropologists have discredited use of the liberal and secular concept of "agency" for explaining Muslim women's behavior, their evidence comes from women who still appear rather agentive to Western readers, hence, muting the necessity and consequences of discovering and applying the women's own ethical and religious terms in their analysis. In Guinea's rural Fouta Djallon, women are not prone to mobilize and make self-interested decisions with immediately observable outcomes. Therefore, understanding them on their own terms requires greater attention to their religious frameworks, namely, to their use of visions of creation and afterlife to define themselves and strategize for redemption. [source] Women's Autonomy in India and Pakistan: The Influence of Religion and RegionPOPULATION AND DEVELOPMENT REVIEW, Issue 4 2001Shireen J. Jejeebhoy This article compares the lives of women and explores dimensions of their autonomy in different regions of South Asia,Punjab in Pakistan, and Uttar Pradesh in north India and Tamil Nadu in south India. It explores the contextual factors underlying observed differences and assesses the extent to which these differences could be attributed to religion, nationality, or north,south cultural distinctions. Findings suggest that while women's autonomy,in terms of decision-making, mobility, freedom from threatening relations with husband, and access to and control over economic resources,is constrained in all three settings, women in Tamil Nadu fare considerably better than other women, irrespective of religion. Findings lend little support to the suggestion that women in Pakistan have less autonomy or control over their lives than do Indian women. Nor do Muslim women,be they Indian or Pakistani,exercise less autonomy in their own lives than do Hindu women in the subcontinent. Rather, findings suggest that in the patriarchal and gender-stratified structures governing the northern portion of the subcontinent, women's control over their lives is more constrained than in the southern region. [source] Sorrow and joy among Muslim women: the Pukhtuns of Northern Pakistan , By Amineh AhmedTHE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 2 2010Charles Lindholm No abstract is available for this article. [source] Not Too "College-Like," Not Too Normal: American Muslim Undergraduate Women's Gendered DiscoursesANTHROPOLOGY & EDUCATION QUARTERLY, Issue 3 2009Shabana Mir Building on an ethnographic study of American Muslim undergraduate women at two universities in Washington, D.C., I examine undergraduate Muslim women's construction of gendered discourses. Stereotypes feed into both majority and minority constructions of Muslim women's gendered identities. I highlight Muslim women's resistance to and adoption of such stereotypes as they construct various modalities of interaction with men on campus.,[higher education, gender, Muslim women, ethnography, sexuality] [source] Front and Back Covers, Volume 21, Number 6.ANTHROPOLOGY TODAY, Issue 6 2005December 200 Front and back cover caption, volume 21 issue 6 Front and back cover POLITICS OF DRESS The front and back covers illustrate Emma Tarlo's narrative in this issue on the politics of Muslim dress in Britain. On the front cover, Muslim women in London protest against the proposed French law banning the wearing of ostentatious religious symbols in state schools. The march was organized by Hizb ut-Tahrir, a radical Islamic political party which responded to the French proposal by promoting various forms of Islamic dress (hijab and jilbab) as a means of combating secularism, resisting integration and submitting to the commands of Allah. The back cover shows press coverage of the story of Shabina Begum, the British Muslim girl from Luton who challenged her school's uniform policy in 2002 by requesting to wear the long-sleeved neck-to-toe jilbab in school, and won her case in the Court of Appeal in 2005. Barely visible, but present in the background, is her brother and legal guardian - a link between the two images through his involvement with Hizb ut-Tahrir, the organizers of the demonstration and Shabina Begum's advisors on issues of religious dress. A further link was made through the trainee journalist whom the Guardian entrusted to write its front-page article on the outcome of the case. When this journalist wrote a piece on the inevitability of Muslim anger one week after the London bombings, it emerged that, unknown to the newspaper, he was a member of Hizb ut-Tahrir. At a time when images of Islamic dress are increasingly used in the media as a visual shorthand for dangerous extremism, and when Muslims all over Europe are suffering from the consequences of such associations, how might anthropologists approach the issue of fundamentalist sartorial activism? Is it possible to expose the complexities of the jilbab case without contributing to the popular and false assumption that all forms of Islamic dress for women are necessarily linked to radical and oppressive ideas or suspect political agendas? The jilbab controversy raises important issues about ethnographic responsibility - a theme discussed in relation to David Mosse's book Cultivating development, and in relation to attempts to rethink guidelines on ethics in anthropology. Do anthropologists have a duty to report on politically and morally uncomfortable issues they encounter in the field or should they remain silent? If so, on what criteria should such judgements be made, and how might we assess the potential distortion generated by our silence on certain issues? [source] Border crossing of Muslim women in southern-border provinces of ThailandASIA PACIFIC VIEWPOINT, Issue 1 2009Nisakorn Klanarong Abstract In general, the main roles of married Thai Muslim women were as home makers good wives and good mothers. Nevertheless, both married and single women from rural areas have been increasingly obliged to work outside the household, locally and in other countries. People in rural areas are now faced with the difficulty of maintaining their livelihoods if they depended on agricultural production alone. In some instances, female migration might be a response to families not being able to survive on the incomes earned by the male household heads. In response, women in southern Thailand provinces use long-standing social networks that facilitate their migration for work, because they benefit from the close proximity, language, and religion that they share with the destination area. Commonly, they travel to work in Malaysia by using a border pass, while some travel and work without any documents. The effects of crossing national borders on migrants themselves and on their communities are mixed, generally positive from an economic perspective, but negative from a social viewpoint. Socially negative responses reflect a system of social control in the region based on patriarchy. [source] Femmes musulmanes au Canada: altérité, paroles et politique de l'action,CANADIAN REVIEW OF SOCIOLOGY/REVUE CANADIENNE DE SOCIOLOGIE, Issue 4 2004RATIBA HADJ-MOUSSA This paper examines the question of how first-generation Muslim women in Canada respond to and interpret dominant representations of themselves. The goal is to consider the positionalities of these women, pointing out the importance of their interpretive capabilities. It discusses the displacement that they experience as being due in part to stereotypes which situate them as "Other," the dynamics of their own communities and their own beliefs. Cet article examine comment les femmes musulmanes de première génération au Canada répondent aux représentations qui leur sont données d'elles-mêmes et comment elles les interprètent. Il s'agit de rendre compte des positions prises par ces femmes et de comprendre comment, dans la parole et l'action, elles opèrent un déplacement non seulement par rapport aux stéréotypes qui les situent comme l'Autre, mais aussi par rapport à leurs groupes d'appartenance ainsi qu'à leurs propres croyances. [source] | |||||||||||||