Social and Economic Position of Women in an Ottoman City, Bursa, 1600-1700

1980 ◽  
Vol 12 (3) ◽  
pp. 231-244 ◽  
Author(s):  
Haim Gerber
Keyword(s):  
Twentieth Century ◽  
Islamic Law ◽  
Public Life ◽  
Legal Rights ◽  
Popular Belief ◽  
Modest Improvement ◽  
Patriarchal Family ◽  
The Social ◽  
Islamic Society ◽  
Status Of Women

Popular belief, if not serious scholarship, maintains that the position of women in pre-twentieth-century Islamic society was an extremely depressed one. And although scholars were always cautious on this point, the popular belief, shared also, it would seem, by many Orientalists, is a stubborn one. The low status of women is said to have derived from the fact that the patriarchal family was supposedly the backbone of the social structure throughout Islamic society. Women, it was supposed, were often secluded in harems and, therefore, were barred from participating in public life, which meant that they could not pursue economic occupations, or go to court to defend their interests and legal rights. Moreover, it seems to have been generally agreed that women were frequently deprived of the benevolence bestwed on them by classical Islamic law, which mitigated the extremities of the pre-Islamic tribal law of Arabia. Thus, Islam reduced the number of women allowed to a man to four, in order to ensure their better treatment. Similarly, Islam denounced the usual deprivation of inheritance suffered by women, and assigned them a share in the estate of the deceased, although this was very much less than that assigned to male inheritors. It has generally been thought that even this modest improvement in the position of women was never, in fact, effected.

scholarly journals Al-Khawaja Yanni (Yanni the Westerner): An Example of Muslim-Christian Tolerance in Jeddah during the 20th Century

2017 ◽  
Vol 6 (2) ◽  
pp. 61-66 ◽  
Author(s):  
Hassna Al-Ghamdi
Keyword(s):  
Collective Memory ◽  
20Th Century ◽  
Public Life ◽  
Academic Research ◽  
Religious Life ◽  
Mutual Understanding ◽  
The Social ◽  
Muslim People ◽  
The City ◽  
Islamic Society

Abstract This paper handles a unique example of religious tolerance and Christian-Muslim coexistence in one of the most conservative Islamic societies; the Saudi Arabian society, by going through the story of Khawaja Yeni, the Greek merchant who lived in the city of Jeddah in the middle of the twentieth century, integrated with its people, formed extensive relations with its Muslim people, and was able to remain vivid in the collective memory of its inhabitants despite his death has Christian decades ago. The Yeni model represents a model of mutual understanding and coexistence between Islamic and Christian cultures. It would not have mattered if the story had been in another Islamic country, but it was in Saudi Arabia and in the city of Jeddah, which is part of the emirate of Mecca, the holy capital of Muslims, this has made the story of Yeni eye-catching and intriguing. Therefore, I saw fit to give that subject a special care and a thorough inquest in order to capture the details of the social, cultural and religious life experienced and interacted with by this Greek merchant. In the absence of official documentation of the details of public life in the mid-20th century, the stories and news about Yeni remained only circulating amongst the inhabitants of Jeddah, and were not written or collected in an academic research that would have saved them from loss and made them available for specialists to study and analyze. Therefore, I relied on the method of “oral history’s documentation” and I gathered these narratives from the mouths of the men who lived and worked with Yeni. Then I analyzed these narratives and drafted them in an academic form that brings together all the narratives from popular circles about the personality of this wonderful Christian who gave a wonderful example of coexistence and integration into a very conservative Islamic society.

The Oxford Handbook of Carl Schmitt

2013 ◽  
Keyword(s):  
Social Sciences ◽  
Twentieth Century ◽  
Social Order ◽  
Carl Schmitt ◽  
Popular Belief ◽  
Constitutive Relationships ◽  
Making Sense ◽  
The Social ◽  
Heuristic Device

This chapter provides a detailed introduction to the thought of Carl Schmitt that incorporates insights from law, the social sciences, and the humanities. It is also an intervention in its own right, seeking to decenter the study of this most hyped thinker of the twentieth century by advancing two interconnected arguments. First, we argue that the motif of order is a powerful yet insufficiently utilized heuristic device for making sense of Schmitt’s thought. By placing the motif of order at its heart, we contradict the popular belief that no unifying thread runs through the jurist’s oeuvre. Second, we argue that a trinity of thought is discernable in Schmitt’s writings comprising his political, legal, and cultural thought. We establish intellectual connections across these three bodies of thought and trace the mutually constitutive relationships that exist among them. Schmitt’s thought, we find, amounted to a network of ideas about the sources of social order, the cement of society.

scholarly journals Tradition of Concubine Holding in Hausa Society (Nigeria), 1900 – 1930

2020 ◽  
Vol 9 (1) ◽  
pp. 118-129
Author(s):  
Mutiat Titilope Oladejo
Keyword(s):  
Twentieth Century ◽  
Islamic Law ◽  
Historical Approach ◽  
Court Records ◽  
Female Status ◽  
National Archives ◽  
The Status ◽  
Status Of Women

This paper examined the tradition of holding women as concubine in Muslim societies of the Hausa. Concubine holding changed the status of women and was acquired by slavery. This paper analysed concubine holding as a phenomenon that challenged female status in Hausa society. It put into perspective, the trajectories of concubine holding from the legends in the tradition of origin. It analysed the rights and privileges accrued to a concubine. And by the beginning of the twentieth century, the question of concubine holding was conveniently desirable under Islamic law and while the British law attempted to change the practices as part of efforts to abolish slavery. Thus, the paper contended that; concubine holding was part of the accepted norms in the sexual notions, which specifically privileged women to change their status and negotiate power in Hausa society. The paper adopted the historical approach by analysing court records, archival materials of the Nigerian National Archives, Kaduna, as well as books and journals relevant to the theme. Keywords: Concubine holding, British law, Islamic law, Hausa society

When Sex Threatened the State

2014 ◽  
Author(s):  
Saheed Aderinto
Keyword(s):  
Twentieth Century ◽  
Government Policy ◽  
Urban History ◽  
Public Life ◽  
Complex Relationship ◽  
Civilizing Mission ◽  
The Social ◽  
History Of ◽  
African Form ◽  
Diverse Groups

Breaking new ground in the understanding of sexuality's complex relationship to colonialism, this book illuminates the attempts at regulating prostitution in colonial Nigeria. As the book shows, British colonizers saw prostitution as an African form of sexual primitivity and a problem to be solved as part of imperialism's “civilizing mission.” The book details the Nigerian response to imported sexuality laws and the contradictory ways both African and British reformers advocated for prohibition or regulation of prostitution. Tracing the tensions within diverse groups of colonizers and the colonized, the book reveals how wrangling over prostitution camouflaged the negotiating of separate issues that threatened the social, political, and sexual ideologies of Africans and Europeans alike. This, the first book-length project on sexuality in early twentieth century Nigeria, combines the study of a colonial demimonde with an urban history of Lagos and a look at government policy to reappraise the history of Nigerian public life.

scholarly journals Social contributions of Women: before and after the advent of Islam

2013 ◽  
Vol 7 (1) ◽  
pp. 31-48
Author(s):  
Muhammad Ndeenullah ◽  
Muhammad Faisal Zia ◽  
Misbah Bibi Qureshi
Keyword(s):  
Social Status ◽  
Equal Opportunity ◽  
The Body ◽  
Legal Rights ◽  
The Social ◽  
Before And After ◽  
The Status ◽  
Social Contributions ◽  
First Time ◽  
Islamic Society

The vast study and perusal of the social status and social contribution of women to a prosperous society reveals that before the emergence of Islam the status of women in society was just a scratch. They were behaved as if they were some sort of chattel. The birth of a daughter was condemned and the father of a daughter felt himself contemptible. The Romans believed that a woman is a shape of God's wrath. Till the end of sixteenth century The French did not believe that a woman, like a man, bears soul in the body. The Arabs used to bury their newly born daughter and they believed that the birth of a daughter is an indication that our gods are angry with us. The researcher concluded that the woman was not considered even a human being. The Hindus used to burn or bury living wife with her deceased husband and they did not allow a widow to live in the society. The all ancient civilizations were indulged in this abominable act. On the emergence of Islam the woman, first time in human history, got her natural rights and social status. They started participation in social work as teachers, nurses and even started getting knowledge with equal opportunity as compared to men were privileged in the society. The contribution of women in the society was empowered by new Islamic vision. We find that their contribution, even in the battle-fields was marvelous and exuberant. The social status of a woman bestowed them to pay their duties independently as well as to demand their legal rights. The Islamic society founded by the Holly Prophet (s.a.w) gave freedom to women in the society.

Addressing the Social Determinants of Health

2019 ◽  
Vol 101 (4) ◽  
pp. 357-395 ◽  
Author(s):  
Saty Satya-Murti ◽  
Jennifer Gutierrez
Keyword(s):  
Twentieth Century ◽  
Los Angeles ◽  
Social Determinants Of Health ◽  
Social Determinants ◽  
Social Activism ◽  
Determinants Of Health ◽  
Medical Attention ◽  
Community Center ◽  
Early Twentieth Century ◽  
The Social

The Los Angeles Plaza Community Center (PCC), an early twentieth-century Los Angeles community center and clinic, published El Mexicano, a quarterly newsletter, from 1913 to 1925. The newsletter’s reports reveal how the PCC combined walk-in medical visits with broader efforts to address the overall wellness of its attendees. Available records, some with occasional clinical details, reveal the general spectrum of illnesses treated over a twelve-year span. Placed in today’s context, the medical care given at this center was simple and minimal. The social support it provided, however, was multifaceted. The center’s caring extended beyond providing medical attention to helping with education, nutrition, employment, transportation, and moral support. Thus, the social determinants of health (SDH), a prominent concern of present-day public health, was a concept already realized and practiced by these early twentieth-century Los Angeles Plaza community leaders. Such practices, although not yet nominally identified as SDH, had their beginnings in the late nineteenth- and early twentieth-century social activism movement aiming to mitigate the social ills and inequities of emerging industrial nations. The PCC was one of the pioneers in this effort. Its concerns and successes in this area were sophisticated enough to be comparable to our current intentions and aspirations.

D?r al-?arb as the Motherland? The Muslim Tatars of (the Grand Duchy of) Lithuania and Social Contract

2017 ◽  
Vol 10 (2) ◽  
pp. 157-177
Author(s):  
Egdūnas Račius
Keyword(s):  
Twentieth Century ◽  
Social Contract ◽  
Social Consequences ◽  
Nation State ◽  
The Social ◽  
State And Society ◽  
Muslim Minority ◽  
Grand Duchy Of Lithuania ◽  
In The Beginning ◽  
Grand Duchy

Muslim presence in Lithuania, though already addressed from many angles, has not hitherto been approached from either the perspective of the social contract theories or of the compliance with Muslim jurisprudence. The author argues that through choice of non-Muslim Grand Duchy of Lithuania as their adopted Motherland, Muslim Tatars effectively entered into a unique (yet, from the point of Hanafi fiqh, arguably Islamically valid) social contract with the non-Muslim state and society. The article follows the development of this social contract since its inception in the fourteenth century all the way into the nation-state of Lithuania that emerged in the beginning of the twentieth century and continues until the present. The epitome of the social contract under investigation is the official granting in 1995 to Muslim Tatars of a status of one of the nine traditional faiths in Lithuania with all the ensuing political, legal and social consequences for both the Muslim minority and the state.

The Samarin Family and the Parish Question in the Russian Empire. 1860s–1910s

2019 ◽  
Vol 54 ◽  
pp. 235-246
Author(s):  
Alexey L. Beglov
Keyword(s):  
Twentieth Century ◽  
Russian Empire ◽  
Public Discussion ◽  
The Public ◽  
The Social ◽  
Church Life ◽  
The Russian Empire ◽  
In The Beginning ◽  
The Church ◽  
Do So

The article examines the contribution of the representatives of the Samarin family to the development of the Parish issue in the Russian Empire in the late 19th and early 20th centuries. The issue of expanding the rights of the laity in the sphere of parish self-government was one of the most debated problems of Church life in that period. The public discussion was initiated by D.F. Samarin (1827-1901). He formulated the “social concept” of the parish and parish reform, based on Slavophile views on society and the Church. In the beginning of the twentieth century his eldest son F.D. Samarin who was a member of the Special Council on the development the Orthodox parish project in 1907, and as such developed the Slavophile concept of the parish. In 1915, A.D. Samarin, who took up the position of the Chief Procurator of the Most Holy Synod, tried to make his contribution to the cause of the parish reforms, but he failed to do so due to his resignation.

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