Evoking Sympathy for the Muslim Woman after 9/11

2021 ◽  
pp. 365-385
Author(s):  
Evelyn Alsultany
Keyword(s):  
2002 ◽  
Vol 19 (4) ◽  
pp. 1-22 ◽  
Author(s):  
Jasmin Zine

This paper examines the politics of knowledge production as it relates to Muslim women in western literary traditions and con­temporary feminist writing, with a view to understanding the political, ideological, and economic mediations that have histor­ically framed these representations. The meta-narrative of the Muslim woman has shifted from the bold queens of medieval lit­erature to colonial images of the seraglio's veiled, secluded, and oppressed women. Contemporary feminist writing and popular culture have reproduced the colonial motifs of Muslim women, and these have regained currency in the aftermath of9/1 l. Drawing upon the work of Mohja Kahf, this paper begins by mapping the evolution of the Muslim woman archetype in western literary traditions. The paper then examines how some contemporary feminist literature has reproduced in new ways the discursive tropes that have had historical currency in Muslim women's textual representation. The analysis is atten­tive to the ways in which the cultural production of knowledge about Muslim women has been implicated historically by the relations of power between the Muslim world and the West ...


2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Haifa F. Fawaris

Purpose This study aims to clarify the role of Muslim women in managing their families during the corona pandemic crisis. To achieve this aim, the researcher applied the descriptive and analytical approach. Design/methodology/approach The Muslim women have had a prominent position consistent with the physical, psychological and mental characteristics that Allah has created them. This status is shown by: affirming their rights in all areas of life; affirming everything that preserved the dignity of women before Islam; and correcting all the conditions that detracted their dignity before the advent of Islam and making them responsible in public Islamic life on the level of: preserving Islam, spreading the Islamic call and achieving the civilization advancement of the Muslim nation. Findings The study resulted in many significant results. The most important one of the study results was that, in the context of woman rights and responsibilities she had assumed in Islam, the Muslim woman had a prominent position in Islam. In addition, the mother in the Muslim family had a significant role as a leader, who is capable of managing the family in corona crisis and supporting family members in all aspects such as faith, intellectual endeavors, psychological, social and health, so that they are real leaders. Originality/value The study recommends carrying out educational studies that identify and show the role of institutions other than the family in managing emergency crises.


2013 ◽  
Vol 1 (2) ◽  
pp. 105
Author(s):  
Fitriahani Fitriahani

This article discuses two texts of the prophetic tradition (hadith) commanding Muslim woman to pray at home rather than in mosque. The first hadith says that women are advised to pray at home. The second hadith states that, it is forbidden to prevent women from going to mosque. Both hadiths are authentic because they are reported by the authorities such as Bukhari, Muslim, Abu Dawud, Ahmad and Hakim. This means that they do not contradict each other. The first hadist means that, it is better for woman to pray at home rather than in mosque if going to the mosque will trigger immoral behaviour (fitnah). The second hadith means that, women are not forbidden to pray in mosque. Praying in mosque is good for them as far as it does not trigger immoral behaviour.


Author(s):  
Eva Maagerø ◽  
Ådne Valen-Sendstad

This chapter is an analysis and discussion of the globally popular human rights education film: A Path to Dignity: the Power of Human Rights Education. The film is produced by Ellen Bruno and is a cooperation with the UN department OHCHR and the human rights education organisations HREA and SGI. The film combines human rights education and dignity. Our research question is how human rights education and dignity is presented and understood in the film. The film is organized in three parts, and addresses Indian children, a Muslim woman and police in Australia. We have analysed the part about the young children in India. In our discussion of the film we have applied social semiotic theory and related analytical tools. We have analysed the representations, interactions and composition of the film. The result of the analysis shows a focus on the local situation of the children. Through human rights education the children experience a transformation in gaining a sense of dignity. This leads to a particular concern for others whose dignity is violated. The state that is responsible for their human rights is not addressed. The film presents human rights education with an interest for individual children, and dignity is understood morally, as responsibility for the other.


Belleten ◽  
2014 ◽  
Vol 78 (282) ◽  
pp. 475-526
Author(s):  
Patricia Blessıng

This article traces the role of female patrons of architecture in thirteenth- and early fourteenth-century Anatolia. At the center stands Māhbarī Khātūn, the mother of the Seljuk Sultan Ghiyāth al-Dīn Kaykhusraw II (R 1237-46). During the rule of her son, Māhbarī Khātūn was active as a patron of architecture, building most notably the Huand Hatun complex in Kayseri in 1238, and several caravanserais. The foundation inscriptions of these monuments, and the funerary inscription on Māhbarī Khātūn's cenotaph in the Huand Hatun mausoleum present the founder both as the mother of the sultan, and as a pious Muslim woman. The insistence on Māhbarī Khātūn's position as the sultan's mother points to her activity in a later stage of life, after the dead of her husband, 'Alā' al-Dīn Kayqubād (R 1220-37), when her status was akin to that of the valide sultan in later Ottoman practice. This article compares Māhbarī Khātūn to other known female patrons, active in Anatolia during Seljuk and Ilkhanid rule, who are mostly recorded in their foundation inscriptions. Thus, the importance of these inscriptions as sources to trace patrons who are marginal in the chronicles and hagiographies of the time, as is the case for female members of the Seljuk court, clearly emerges.


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