Mothers and Wives

2020 ◽  
pp. 114-139
Author(s):  
Katherine E. Brown
Keyword(s):  
Muslim Women ◽  
Western Society ◽  
Women's Roles ◽  
Women’S Roles ◽  
Violent Action ◽  
A Site ◽  
Moderate Bias

This chapter demonstrates links between the presumed moderate bias and pacifism of women with the emphasis on women’s roles as mothers and wives. Focusing on how women’s engagement is filtered through mother work, ideas of world preservation presume the home as a site of tranquility, with women naturally located there. Caring is established as counter to radical violent action, dovetailing with moderation narratives, yet premising antiradicalization programs on ideas that wives and mothers are pro-state or nonextreme is questionable. The chapter concludes by arguing that debates over women’s appropriate roles are the hidden battleground over which both counter-radicalization and radical groups operate. Radical groups present a narrative about the failures of Western society and feminism to protect women, and a consequent emasculation of men. Counter-radicalization efforts presuming that Western society and feminism have benefited all women equally fail to appreciate the difficulties that young Muslim women face negotiating complex identities under conditions of discrimination, poverty, and Islamophobia.

Founding Mothers, Speaking Sisters: Lineaments of Community in History

2015 ◽  
Author(s):  
Marilyn Booth
Keyword(s):  
Life Histories ◽  
Muslim Women ◽  
Women's Roles ◽  
Biographical Dictionary ◽  
Women’S Roles

This chapter focuses on Fawwaz’s portraits of early Muslim women, especially those of ahl al-bayt, the Prophet Muhammad’s family and lineage. It highlights her presentations of Alid and early Shi’i women given Fawwaz’s origins in the Shi‘i region of Jabal ‘Amil, Lebanon. Discussing women’s roles in the rift which led later to the development of sects in Islam, it finds that the biographical dictionary features an unusually high proportion of pro-‘Ali (Alid) and then Shi ‘i women, and that in their orientation these biographies signal a quiet but discernible Shi‘i perspective or allegiance. It then discusses Fawwaz’s emphases in her biographies of Muslim contemporaries: scholarship, literature, and reform, and how her life histories of Arab or Muslim contemporaries parallel those of Europeans.

scholarly journals The Concept of Qudwah Hasanah and Muslim Women's Roles in the Strengthening of the Ummah: An Analysis of Recent Malay Novels

2013 ◽  
Vol 26 (2) ◽  
pp. 206-233
Author(s):  
Kamariah Kamarudin ◽  
Keyword(s):  
Muslim Women ◽  
Women's Roles ◽  
Female Characters ◽  
Women Authors ◽  
The Family ◽  
Women’S Roles

In the contex of Islam, the concept of qudwah hasanah , that is, a good example or model, is not only applicable to men but also to women in society. Qudwah hasanah is important, for one, because it helps to strengthen the family institution, and the ummah as a whole. In line with this, women are equally responsible for realizing qudwah hasanah , especially since women are considered to be “educators” by nature. In many works of Malay literature in this country, Muslim women are presented as the central figures around which these works revolve. A great number of female characters in these works are shown to have exemplary characteristics. Because of this, the present study aims to examine the characteristics of qudwah hasanah in relation to the female characters in several recent Malay novels published by women authors, namely Baromkeh Matamu di Mataku ( Baromkeh: Seeing Through Your Eyes ) by Ummu Hani Abu Hassan, Seteguh Fikrah Saleha ( As Strong as Saleha’s Thought ) by Aminah Mokhtar, Delima Ranting Senja ( The Pomegranate of the Evening Branch ) by Siti Zainon Ismail, Episod Cinta di Tanah Hijrah ( Love in the Land of Migration ) by Amaruszati Noor Rahim, and Lentera Mustika ( Mustika’s Lantern ) by Nisah Haron. This study also examines the extent to which local women authors are able to create female Muslim characters in line with the concept of qudwah hasanah. Keywords: qudwah hasanah, Muslim women, ummah, Malay novels

scholarly journals Mereduksi Stigma Negatif Pada Perempuan Muslim Pengemudi Ojek Online Di Kota Kediri

2021 ◽  
Vol 14 (2) ◽  
pp. 1-13
Author(s):  
Putri Rosita Maeni ◽  
Trimurti Ningtyas
Keyword(s):  
Daily Life ◽  
Muslim Women ◽  
Qualitative Approach ◽  
Women's Roles ◽  
Taxi Driver ◽  
Gender Theory ◽  
Transportation Services ◽  
Taxi Drivers ◽  
Women’S Roles

Transportasi berbasis online menawarkan berbagai bentuk kemudahan dalam kebutuhan transportasi. Pekerjaan sebagai pengemudi taksi online umumnya dilakukan oleh pria, namun kini juga menjadi pilihan bagi wanita. Artikel ini akan fokus, bagaimana Muslimah yang mengemudikan taksi online mengurangi stigma negatif yang ada di masyarakat. Penelitian ini menggunakan pendekatan kualitatif yang dilakukan melalui observasi terhadap aktivitas pengemudi taksi online, wawancara dengan pengemudi taksi online dan dokumentasi. Dalam penelitian ini menggunakan teori gender dari Maxine Molineux. Hasil penelitian menunjukkan bahwa kebutuhan praksis gender di kalangan wanita muslimah pengendara taksi online lebih diarahkan pada aktivitas pemenuhan kebutuhan dan optimalisasi peran wanita dalam kehidupan sehari-hari tanpa harus meninggalkan perannya di dalam rumah. Dalam kebutuhan strategis gender dalam penelitian ini digambarkan dengan upaya perempuan pengemudi taksi online untuk memiliki kendali atas diri mereka sendiri dalam posisinya sebagai penjual jasa transportasi dan tidak perlu dikasihani. Bentuk kelangsungan hidup wanita muslimah yang mengemudikan taksi online ini telah mengurangi stigma masyarakat terhadap mereka atas peran yang dimainkan oleh wanita-wanita tersebut Online-based transportation offers various forms of convenience in transportation needs. Jobs as an online taxi driver generally performe by a man, but also now an option for women. This article will focus, how Muslim women who drive online taxis reduce the negative stigma that exists in society. This study used a qualitative approach which was carried out through observing the activities of online taxi drivers, interviewing online taxi drivers and documentation. In this study, using the gender theory of Maxine Molineux. The results show that the need for gender praxis among Muslim women who drive online taxis is more directed at activities to meet their needs and optimize women's roles in daily life without having to leave their role in the house. In the strategic needs of gender in this study are illustrated by the efforts of women online taxi drivers to have control over themselves in their positions as sellers of transportation services and not to be pitied. This form of survival of Muslim women who drive online taxis has reduced the stigma of society on them for the roles that these women play.

Women’s Roles in Technical Innovation

1994 ◽  
Author(s):  
Ipek Ilkkaracan ◽  
Helen Appleton
Keyword(s):  
Technical Innovation ◽  
Women's Roles ◽  
Women’S Roles

scholarly journals Neo-Ibuism in Indonesian Politics: Election Campaigns of Wives of Regional Heads in West Sumatra in 2019

2021 ◽  
pp. 186810342198906
Author(s):  
Muhammad Ichsan Kabullah ◽  
M. Nurul Fajri
Keyword(s):  
Gender Ideology ◽  
Active Role ◽  
Women's Roles ◽  
Regional Government ◽  
Traditional Gender Roles ◽  
Political Resources ◽  
Political Networks ◽  
Women’S Roles ◽  
West Sumatra ◽  
The Public Sphere

This article focuses on electoral victories by wives of regional heads in West Sumatra province during Indonesia’s 2019 elections. We argue that these victories can be explained by the emergence of a phenomenon we label “neo-ibuism.” We draw on the concept of “state ibuism,” previously used to describe the gender ideology of the authoritarian Soeharto regime, which emphasised women’s roles as mothers ( ibu) and aimed to domesticate them politically. Neo-ibuism, by contrast, allows women to play an active role in the public sphere, including in elections, but in ways that still emphasise women’s roles within the family. The wives of regional government heads who won legislative victories in West Sumatra not only relied on their husbands’ political resources to achieve victories, but they also used a range of political networks to reach out to voters, in ways that stressed both traditional gender roles and their own political agency.

Confluences in Social Change: Cuban Women and Health Care

1975 ◽  
Vol 17 (4) ◽  
pp. 398-410 ◽  
Author(s):  
Virginia Olesen
Keyword(s):  
Health Care ◽  
Social Change ◽  
Health Care Systems ◽  
Women's Roles ◽  
The Past ◽  
Women’S Roles ◽  
Promising Area ◽  
Care Systems ◽  
Care Problems

A somewhat neglected though thoroughly promising area for the analysis of changing women's roles lies in the matter of health and health care systems within any society. This is nowhere more the case than in the instance of contemporary Cuban health care and the part that women in that society play in the health care systems as deflners of health care problems, recipients of care, and as those who deliver care to others. Both women's roles and health care in contemporary Cuba have dramatically altered over the past decade, thus yielding doubly rich insights, which reciprocally illuminate both issues.

Gendered Secularization and the Body Policing of Muslim Women

2018 ◽  
Author(s):  
Raissa Killoran
Keyword(s):  
Muslim Women ◽  
The State ◽  
The Body ◽  
Religious Expression ◽  
Women's Bodies ◽  
Cultural Symbols ◽  
Religious Symbols ◽  
Female Bodies ◽  
The Many ◽  
A Site

The many usages of the term ‘secularism’ have generated an ambiguity in the word; as a political guise, it may be used to engender anti-religious fervor. Particularly in regards to veiling among female Muslim adherents, the attainment of a secular state and touting of the necessity of dismantling religious symbols have functioned as linguistic shields. By calling a “burka ban” necessary or even egalitarian secularization, legislators employ ‘secularization’ as jargon for political ends, enacting a stance of supremacy under the semblance of progress. Secularization has come to function as a political tool - in the name of it, governments may prescribe which cultural symbols are normative and which are of ‘other’ cultures or religious origins. As such, the identification of some religious symbols as foreign and others as normative is a usage of secularization for normalization of dominant religious expression. In this, there is an implicit neocolonialism; by imposing standards of cultural normalcy which are definitively nonMuslim, such policies attempt to divorce Muslims from Islam.  Further, I intend to investigate the gendered aspect of secularization politics. By critiquing clothing and body policing of women, I will demonstrate how secularization projects use the female body and dress as a site for display. By rendering the female physically emblematic of the honor and virtue of an ‘other’ culture, those enacting secularization norms target women’s bodies to act as visual exhibitions of the dominant culture’s hegemony. Here, we see gendered secularization at work - female bodies become controlled by the antireligious zeal of the state, while the state carries out this control on the predicate that it is the religious group enacting unjust control. As such, the policing of female Muslim bodies is symbolic of the policing of Islam as a whole; it acts as an illustration of an imposed, gendered secularization project.

scholarly journals Women's Roles and Conflicts in Divakaruni's Arranged Marriage

2020 ◽  
Vol 14 (1) ◽  
pp. 23
Author(s):  
Zakiyatul Mufidah ◽  
Miftahur Roifah
Keyword(s):  
Women's Roles ◽  
Arranged Marriage ◽  
Women’S Roles
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