Women in Muslim societies

Women in Muslim societies - Factbites
Where results make sense
About us | Why use us? | Reviews | PR | Contact us

Topic: Women in Muslim societies

Note: these results are not from the primary (high quality) database.

In the News (Thu 17 Dec 09)

Northern Trust

Marvin Harrison

Peter Chernin

Gary Locke

Match Play

Penelope Cruz

Mickey Rourke

AR Rahman

Danny Boyle

Hugh Jackman

	Sharia in Nigeria conference:WOMENÂ’S ROLE IN THE REGENERATION OF SOCIETY
		Many women societies already existed in the country mostly aiming at social progress for women, and some Muslim women joined such societies.
		It was therefore felt necessary to establish an independent platform from which Muslim women could express a specifically Islamic view of the problems of women and of the society in general.
		Lastly, it was felt that certain problems affecting Muslim women in particular, such as that of female education and the fulfilment of women's rights as guaranteed under the Shariah, could only be effectively tackled by the initiative of Muslim women, in co-operation with their male counterparts.
	www.shariah2001.nmnonline.net /okunnu_paper.htm

	Muslims Must Face Up to Women's Mistreatment
		The other, perhaps even more popular, retort is that "sure things aren't perfect for women in Muslim countries, but Western women have it just as bad." What follows is usually a self-righteous diatribe against the sexual exploitation of women in Western societies.
		Nevertheless, many Muslim clerics continue to urge women to submit to the sexual whims of their husbands, citing the woman's duty, according to their interpretation of Shariah law, to comply with her husband's sexual desires.
		In their statement on the Lawal verdict, the Muslim Public Affairs Council criticized international human rights activists who "oppose the idea of Islamic law altogether." They called on such activists to "work with Muslims utilizing Islamic jurisprudential tools." Only then will they see the aspects of Shariah that empower women, they asserted.
	www.womensenews.org /article.cfm/dyn/aid/1597 (1152 words)

	Untitled Document
		Muslim societies, in general, appear to be far more concerned with trying to control women's bodies and sexuality than with their human rights.
		Muslims say with great pride that Islam abolished female infanticide; true, but, it must also be mentioned that one of the most common crimes in a number of Muslim countries (e.g., in Pakistan) is the murder of women by their husbands.
		Female children are discriminated against from the moment of birth, for it is customary in Muslim societies to regard a son as a gift, and a daughter as a trial, from God.
	www.religiousconsultation.org /hassan2.htm (4778 words)

	Women in Islam
		Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.
		According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.
		The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements.
	www.iad.org /islam/women.html (304 words)

	Wisdom Enrichment Foundation (WEFOUND)
		To educate and develop Muslims (most especially women and children) with the ideals of Islam based on the Qur’an and Sunnah and encourage them to build ideal Muslim families and societies.
		Short-Term Course in Islamic Studies, sponsored by the World Assembly of Muslim Youth Women’s Branch, Riyadh, Saudi Arabia, June-October 199 6.
		To inculcate and develop among the members and other Muslims to aim and work for their ultimate and eternal success, free from the torment of the fire in the Life Hereafter, by striving hard to be God-conscious, God-fearing and God-loving in all their ways and at all times and circumstances.
	www.wefound.org /texts/Wisdom/wisdomtxt.htm (304 words)

	Inquiry and Analysis Series - No. 222
		This attitude is one of the most important religious reasons for Islamic terrorism and for the resistance of a broad sector of Muslims in the West to becoming adapted to the secular societies with Christian traditions in which they live.
		Arab and Muslim countries cannot escape becoming secular, says Lafif Lakhdar: "History teaches us that secularism, which is widespread in the world, will not stop at the border of the Arab and Muslim world, which has no future other than the future of the rest of humanity.
		For example, a woman is forbidden to run for the presidency or even for a less lofty office, because in many Islamic countries women are still considered as lacking the intelligence needed for governing, and lacking the religious standing needed to perform religious ritual.
	memri.org /bin/articles.cgi?Page=archives&Area=ia&ID=IA22205 (2867 words)

	'Aqoul: Islam General Archives
		The book presents case studies of Muslim societies in Egypt, the West Bank & Gaza and the United States.
		The Muslim Canadian Congress is a liberal, inclusive organization that defines a Muslim as “as any person who identifies himself or herself as a Muslim” (see: MCC mission statement).
		He said that younger Muslims who were born in Canada are seeking a newer generation of leaders whose opinions are more in keeping with their own.
	www.aqoul.com /archives/islam_general/index.php (6857 words)

	The Role of Woman in Islamic Society
		In non-Muslim societies it is seen as a symbol of the oppression of women.
		It embodies the relationship between men and women; the role of women in society, and the pride of being Muslim.
		Beyond the hijab is the issue of women's role in Islamic society, the status of men and women, and finally the confrontation between traditional Islamic society and progressive women's movements.
	www.iica.org /articles/islamics.htm (6857 words)

	Sexuality, Gender & Islam-Progressive Islam
		However, this development, they argue, was and continues to be impeded by the privileged position of men over women (patriarchy) leading to gender bias in Muslim societies and Muslim laws ( Mernissi).
		This has led to the existence of gender bias in Muslim laws and to patriarchal practices in Muslim societies ( Wadud, Mernissi, An-Na’im,).
		This gender bias towards men to the detriment of women is reflected in commentaries of the Qur'an, which, feminists argue, have become more and more restrictive of women’s rights over time ( Stowasser).
	www.safraproject.org /sgi-progressiveislam.htm (6857 words)

	Thematic Studies
		contributes to certain commonalities in gender relations across Muslim societies, notably the privileging and empowerment of men over women within the context of the family, it is important to note significant variations as well.
		And in societies where gender and family relations are derived from religious law, if jurists interpret and apply the law to sanction violence for specific purposes or under certain circumstances, demands for protections and greater rights for women can be condemned as heresy or apostasy.
		In societies where women’s rights are weak, their vulnerability to violence is compounded by a lack of options to seek protection from the law.
	www.law.emory.edu /IFL/thematic/Violence.htm (6857 words)

	Women_in_Islam_Syed.html
		In societies where there is no danger of believing Muslim being confused with others, or in which "the outer garment" is unable to function as a mark of identification for believing Muslim women, the mere wearing of the outer garment would not fulfill the true objective of the Qur'anic decree.
		If women were to be totally covered, there would have been no need for the ayat addressed to Muslim men: "Say to the believing men that they should lower their gaze and guard their modesty." (Surah An-Nur, Ayah 30).
		There are two ayat which are specifically addressed to the wives of the Prophet Muhammad (s.a.a.w), and not to other Muslim women.
	www.geocities.com /forpeoplewhothink/Topics/Women_in_Islam_Syed.html (6857 words)

	American Woman Follows Her Job to India
		Women, Caste, and Religion The role of women varies widely across the Subcontinent, ranging from matrilineal societies in some communities in the Southwest and Northeast to conservative patrilineal Muslim and Hindu societies in the North and Northwest where women have not traditionally had strong roles in the formal economy.
		Women usually seek to marry up (anuloma) in both matrilinear societies and in Hindu and Christian patrilinear communities in India.
		In matrilinear societies, the most important man in a child's life may not be their own father but, rather, their mother's brother.
	www.codecomments.com /message338434.html (5051 words)

	American Ethnologist - Online Book Reviews
		Because Kalasha are non-Muslims and feel that their agency is not taken seriously in a larger geopolitical context, Kalasha women have come to identify with non-Muslim Western women.
		Minangkabau notions of women’s “centrality” and Kalasha ideas of women’s “freedom” are not only discursively elaborated in the respective societies, but they are also central to the way both women and men construct a minority ethnic identity.
		Although Maggi is clearly concerned with presenting Kalasha women with dignity and affirming their self-identity as “free,” she avoids over romanticizing their agency; freedom as an ideal is balanced against an equally compelling ideal of respect for family and patriline.
	www.aaanet.org /aes/bkreviews/result_details.cfm?bk_id=1743 (1789 words)

	Liberation by the Veil
		In many societies, especially in the West, women are taught from early childhood that their worth is proportional to their attractiveness and are compelled to follow the male standards of beauty and abstract notions of what is attractive, half realizing that such pursuit is futile and often humiliating (Mustafa).
		In this present period of decline from Islam, many Muslim women are alienated, isolated from social life, and are oppressed by Muslim men and rulers who use the name of religion for their injustices.
		Muslims believe that when women display their beauty to everybody, they degrade themselves by becoming objects of sexual desire and become vulnerable to men, who look at them as " gratification for the sexual urge"(Nadvi,8).
	www.jannah.org /sisters/hijbene.html (1362 words)

	Crimes of Honor and Shame
		In conclusion, it is the position taken in this paper that while honor has not been considered an overt explanation for violence against women in modern Western societies such as the United States, its import as a possible explanatory variable should not be negated.
		In contrast to traditional societies where the type of patriarchy is what Scharabi (1988) calls neo-patriarchy, the responsibility of control in modern Western countries shifts from male members of a woman's biological family to her male intimate partner.
		In fact, it is the combination of individualism, patriarchal societies and the privacy of the home, that Western feminists and those involved with the study of domestic violence have long argued kept the extent of such violence hidden in modern Western societies.
	www.critcrim.org /redfeather/journal-pomocrim/vol-8-shaming/araji.html (1362 words)

	The Muslims Internet Directory: ISLAMIC TRADITIONS AND THE FEMINIST MOVEMENT:
		Therefore, if Muslim women experience discrimination in any place or time, they do not and should not lay the blame on Islam, but on the un-Islamic nature of their societies and the failure of Muslims to fulfill its directives.
		Lois Lamya' al Faruqi Whether living in the Middle East or Africa, in Central Asia, in Pakistan, in Southeast Asia, or in Europe and the Americas, Muslim women tend to view the feminist movement with some apprehension.
		Muslim women are known to have even stood in opposition to certain caliphs, who later accepted the sound arguments of those women.
	www.2muslims.com /directory/Detailed/219247.shtml (1362 words)

	Guardian Unlimited Special reports Death before dishonour
		Honour killing is acquiesced in by other people.' Purna Sen of the London School of Economics notes that, in particular, women have a role in policing and monitoring women's honour, and may be perpetrators and accomplices.
		Honour killings, in other words, risk being caught up in the polarisation of Islam and 'the West' that suits many in the wake of 9/11, and in the resulting myth of a homogeneous Muslim world, which allows for the stigmatising of entire communities.
		Professor Haleh Afshar of York University sees honour killings as a particular cultural manifestation of values that underpin most societies.
	www.guardian.co.uk /gender/story/0,11812,1356386,00.html (3920 words)

	BBC NEWS Europe Islam feminists urge gender jihad
		Islamic Feminism argues that the inferior legal and social status of women in Muslim countries is a result of misogynistic distortions of the teachings in the Koran.
		It is a common misconception in Western nations that Islam is an inherently oppressive religion with regards to women, but as the Islamic feminists themselves argue, it is the interpretations and cultural influences of the societies in which the religion spread that allowed for the current status for women in Islamic cultures today.
		This article was helpful in debunking myths about women and Islam by stating "gender equality in Islamic countries involves refuting chauvinist interpretations of Muslim teachings." This tells your reader that it is not Islam itself which is bad, but it is poor interpretations of it which places women in a subordinate place.
	news.bbc.co.uk /go/rss/-/2/hi/europe/4384512.stm (3641 words)

	Fatema Mernissi
		In "Beyond the Veil" Fatima Mernissi argues that the Islamic view of women as active sexual beings resulted in stricter regulation and control of women's sexuality, which Muslim theorists classically regarded as a threat to civilized society.
		Sexual inequality is a prominent feature of both Western and Islamic societies, but underlying concepts of female sexuality in Christian and Muslim traditions are very different, and the pattern of heterosexual relation in Muslim countries is probably unique.
		Drawing on popular source materials, Mernissi explores the disorienting effects of modern life on male-female relations, looks at the male-female unit as a basic element of the structure of the Muslim system, and shows us the sexual dynamics of the Muslim world.
	www.mernissi.net /books/books/beyond_the_veil.html (181 words)

	Dhimmi Watch: "The headscarf is just the tip of the iceberg"
		The president of Cairo’s University of Al-Azhar, Muhammad Sayyid Tantawi, said that Muslim women living in a non-Islamic state which bans the headscarf are free from the religious constraint of wearing it.
		It was a headscarf that distinguished Muslim from non-Muslim women.
		Muslim societies are obsessed by issues of impurity; and the headscarf tends to symbolically preserve the bounds between the pure and impure.
	www.jihadwatch.org /dhimmiwatch/archives/000807.php (1832 words)

	In Focus
		The rational within which Amin grounded his argument for changing women's position in the Egyptian society was his assumption of the inherent superiority of Western civilization and the inherit backwardness of Muslim societies.
		While advocates of Western feminism as Qasim Amin and Huda Sh’rawi situated their argument within the European liberal discourse that posited Islam as a reason for women’s oppression and the backwardness of Muslim nations.
		Ahmed (1992) and Baron (1994) reexamine Amin’s writings and point out that Qasim Amin’s support for women’s liberation arose from his wholehearted embrace of a Western model of development and his desire to emulate the Western gender system.
	www.escotet.org /infocus/forum/2002/halawany.htm (4229 words)

	UNA-NCA > Asian Affairs Task Force
		The committee recently co-sponsored the speaking engagement, “Women in Islam and Muslim Societies”, with the Human Rights task force, to elucidate on the concept of women’s rights in Islam and the UN’s role in empowering those rights for women living in predominately Muslim societies.
		Set up in 1948, UNTSO (United Nations Truce Supervision Organization) was the first peacekeeping operation established by the United Nations, to remain in the Middle East to monitor ceasefires, supervise armistice agreements, prevent isolated incidents from escalating, and assist other UN peacekeeping operations in the region.
		Set up in 1949, UNMOGIP (United Nations Military Observer Group in India and Pakistan) was deployed in January of that year to supervise the ceasefire agreed between India and Pakistan in the State of Jammu and Kashmir.
	www.unanca.org /programs/asia.htm (558 words)

	Suara Hati Seorang Perempuan
		There is nothing in the Qur'an which prohibits women from dealing with men other than those who are prohibited to her for marriage and yet in several Muslim societies she is not allowed to deal with them in any manner in the name of Islam.
		It is unfortunate that Qur'an gave women equal status but in all Muslim societies, as pointed out above, they were denied their rightful place and their rights were taken away in the name of Islam.
		The Qur'an gave her all the rights which modern societies have given her in the beginning of twentieth century and yet she never enjoyed these rights except for a short period when the Prophet (PBUH) was alive and until the Caliphate lasted for 30 years.
	najlah.blogspot.com (8699 words)

	Feminism, the Taliban and the Politics of Counterinsurgency
		Let us give an example of the problems entailed by the concept of "global fundamentalism." Not unlike Afghan women today, Salman Rushdie had become a cause cilhbre in the West in the 1980s, when Ayatollah Khomeini issued a fatwa against Rushdie's life for having written a blasphemous book supposedly injurious to Muslim sensibilities.
		We need a way to think about the lives of Muslim women outside this simple opposition.
		For example, the Taliban decree to ban girls and women from schools affected only a tiny minority of urban dwellers, since the majority of the population lives in rural areas where schools are almost nonexistent: approximately 90 percent of the female and 60 percent of the male population in Afghanistan is illiterate.
	fathom.lib.uchicago.edu /1/777777190136 (3148 words)

	Afghanistan - SOCIETY
		In numbers of Muslim societies, women may also worship at mosques where they are provided segregated areas, although most prefer to pray at home.
		By imposing strict restraints directly on women, the society's most sensitive component symbolizing male honor, authorities convey their intent to subordinate personal autonomy and thereby strengthen the impression that they are capable of exercising control over all aspects of social behavior, male and female.
		Educated Afghan women are standing fast in their determination to find ways in which they may participate in the nation's reconstruction according to their interpretations of Islam's tenets.
	www.mongabay.com /reference/country_studies/afghanistan/SOCIETY.html (19434 words)

	lily_jp5.doc
		An Egyptian Muslim reformer, Muhammad Abduh (1849-1905), who worked on sociopolitical reform within Muslim societies, was amazed by the freedom and democracy in his exile living in Paris.
		But why are certain Muslims now promoting polygamy, which is an insult to women's dignity and a humiliation to Indonesian women?
		Muhammad Abduh was an early champion of legal and educational reforms to improve the status of Muslim women.
	www.law.emory.edu /IHR/worddocs/lily_jp5.doc (723 words)

	Register with batchmates and find your old school friends
		The status of tribal women in patrilineal societies has been observed to be somewhat better that of women in a patrilineal society, e.g., their legal status is much higher than that of their counter parts in patrilineal societies and they have a significant role in the tribal economy.
		The Dhebar Commission Report (1961) mentions that the tribal women is not drudge or a beast of burden, she is found to be exercising a relatively free and firm hand in all aspects related to her social life unlike in non-tribal societies.
		The regulation of consanguineous marriages does not permit marriages between two individual related though a common male ancestor upto the seventh generation on the father's side and the fifth, there is a greater incidence of consanguineous marriages specially among the population of the southern States, Muslim groups, Parsees and various tribal communities.
	www.batchmates.com /channels/gen_int/tribal4sep.asp (723 words)

	Welcome to Netiran!
		Assisting intellectual, cultural and scientific promotion of women in line with Islamic ideals, promoting the causes of Muslim women, strengthening the ideal of family and supporting healthy movements of women in the world are among objectives of the women in the Islamic Republic of Iran.
		The Society was formed at the end of the Iraqi imposed war (1988) with the objective of "elevating the Islamic, political, scientific and technical knowledge of the Muslim people of Iran, defending major freedoms such as freedom of expression and gatherings, as well as continued campaign against foreign cultural agents whether Eastern or Western materialism."
		Before inauguration of President Mohammad Khatami in 1997, some 39 parties, political societies and associations received permits from the Article 10 Commission of the Interior Ministry.
	www.netiran.com /?fn=artd(3288) (2445 words)

	[No title]
		Therefore, if Muslim women experience discrimination in any place or time, they do not and should not lay the blame on Islam, but on the un-Islamic nature of their societies and the failure of Muslims to fulfill its directives.
		Muslim women are known to have even stood in opposition to certain caliphs, who later accepted the sound arguments of those women.
		A specific example took place during the caliphate of 'Umar ibn al Khattab.[4] The Quran reproached those who believed woman to be inferior to men (16:57-59) and repeatedly gives expression to the need for treating men and women with equity (2:228, 231; 4:19, and so on).
	members.lycos.co.uk /Shax2/islam/feminism.html (2937 words)

	CounterPoise
		Muslim World, “the Muslim resource on the internet,” provides information on Middle Eastern nations, as well as information regarding Islamic schools, Masajid and Islamic societies, national organizations, Islamic relief organizations, Islamic financial institutions, and Muslim cemeteries for Muslims living in North America.
		“Women Living Under Muslim Laws is an international network that provides information, solidarity, and support for all women whose lives are shaped, conditioned, or governed by laws and customs said to derive from Islam.
		IRDP is engaged in the gathering of information of diverse content and format (official government documents, maps, citizen testimonies, reference sources, chronologies, bibliographies, notable articles, human rights reports, photographic and other images, audio and video materials).
	www.counterpoise.info /about.asp?page_id=45&n=39 (2937 words)

Try your search on: Qwika (all wikis)

Topic: Women in Muslim societies

Ads by Google

Related Topics

In the News (Thu 17 Dec 09)