Islamischer Feminismus im Iran

2019 ◽  
Author(s):  
Golrang Khadivi
Keyword(s):  
Women's Rights ◽  
Social Life ◽  
Women’S Rights ◽  
Islamic Republic ◽  
Islamic Feminism ◽  
Social Actors ◽  
Patriarchal System ◽  
Self Confidence ◽  
Points Of View ◽  
Contemporary Interpretation

After the Islamic Revolution in 1979, patriarchal, religiously oriented rules discriminated against women’s rights and changed their position in society and politics. Islamic feminism in Iran as a post-revolutionary discourse deals with this issue and, at the same time, seeks a new alternatives in the contemporary interpretation of religious norms and those influenced by religion. This work reflects on the mindset and argumentation of various social actors in the debate on women’s rights in Iran since the emergence of the Islamic Republic, in particular on the positions of male thinkers. Furthermore, using the career, biography and publications of each respective actor, the study reconstructs what they base their arguments on and from which perspective they substantiate their points of view. The mindset and reasoning of these thinkers determine their positions in the women’s rights debate on the realisation of reform. In contrast to conservatives, with their clear notion of women’s rights, religiously progressive and liberal secular thinkers place the liberation of women from a prescribed patriarchal system and the restoration of women’s self-confidence at the centre of political and social life.

scholarly journals Gender Inequality in Indonesia: Facts and Legal Analysis

2021 ◽  
Vol 7 (4) ◽  
pp. 445-458
Author(s):  
Novia Puspa Ayu Larasati
Keyword(s):  
Women Workers ◽  
Women's Rights ◽  
Social Life ◽  
Women’S Rights ◽  
Legal Analysis ◽  
The World ◽  
The Law ◽  
Shared Commitment ◽  
The Right ◽  
Male Workers

the present time, the law is still considered discriminatory and not gender-just. Whereas the law should not regard gender to guarantee the fulfillment of women's rights. Women's rights are still not protected. Equality and elimination of discrimination against women are often the center of attention and a shared commitment to implement them. However, in social life, the achievement of equality of women's dignity still has not shown significant progress. So, if there is discrimination against women, it is a violation of women's rights. Women's rights violations occur because of many things, including the result of the legal system, where women become victims of the system. Many women's rights to work still have a lot of conflict about the role of women in the public sector. Today, discrimination against women is still very visible in the world of work. There are so many women who do not get the right to work. This research found that the structure of the company, rarely do we see women who get a place as a leader, in addition to the acceptance of female workers companies put many terms, such as looking attractive, not married, must stay in dormitory and so forth. Their salaries are sometimes different from male workers. Like male workers, women workers also have equal opportunities in the world of work. While there are many legislations governing the rights of women workers, it seems that many companies deliberately do not socialize it and even ignore the legislation just like that.

scholarly journals A Long Road to a Gender Equality in the House of Representatives in Indonesia

2020 ◽  
Author(s):  
Nuril Khoiriyah
Keyword(s):  
Gender Equality ◽  
Women's Rights ◽  
House Of Representatives ◽  
Women’S Rights ◽  
Parliamentary Elections ◽  
Social Facts ◽  
Patriarchal System ◽  
Ancient Times ◽  
The Government ◽  
Deductive Research

The issue of gender equality in Indonesia has been widely discussed, especially by the younger generations who are starting to become aware of the disadvantages of male domination. However, these discussions in the government sphere are only a ploy to gain a reputation for favouring women’s rights. Thus despite the 30% quota for the parliamentary elections, the number of women in the legislative assembly never reached the target. The construction theory in the field of International Relations considers the discourse on gender equality to be closely related to the formation of social facts that occur in the community. The anachronistic idea that women’s roles should solely comprise cooking fulfilling their husband sexual desires is unfortunately still entrenched in Indonesian culture. Using qualitative-deductive research methods, this study demonstrates that the Patriarchal system as a cultural heritage from ancient times is still adopted today. This is proven by the small number of women sitting in the power of the legislative body. Keywords: Gender, Legislature, Politic, women’s rights

scholarly journals Kesaksian Perempuan: Benarkah Separuh Laki-Laki?

2009 ◽  
Vol 8 (1) ◽  
pp. 1
Author(s):  
Lia Aliyah Al-Himmah
Keyword(s):  
Women's Rights ◽  
Social Life ◽  
Public Affairs ◽  
Seventh Century ◽  
Women’S Rights ◽  
Legal Capacity ◽  
Legal Entity ◽  
Women Witnesses ◽  
Legal Subjects ◽  
To Receive

The fact that the Qur'an explicitly mentions about women as witnesses, and have the rights to receive inheritance is in itself a revolutionary advancement steps promoted by Islam for women's rights in the era. This means that the Qur'an acknowledges and recognizes not only women as individuals but also women's legal capacity and rights in social life, ideas that have never been observed by Arabian society of the seventh century. In this era women were denied access to inheritance, even they were seen as parts of objects of inheritance. Islam has radically changed this tradition by elevating women to be autonomous subjects of legal entity. Although the Chapter of Al-Baqarah verse 282 mentions about the necessity to have two women witnesses to replace one male witness, this should not mean that women are inherently inferior than men in terms of their capacity and rights to legal engangement. But we should see the spiritual message of this revolutionary offer provided by the Qur'an, that women can act as witnesses in business, in public affairs. Nowadays women have achieved and showed their intellectual and social capacity to be autonomous legal subjects, therefore the paper suggests that women can be witnesses in any businesses as far as they are knowledgable about the issues.

scholarly journals Women’s Rights Or Ontological Erasure? A Feminist Insight Into Women Protection Bill (2015)

2018 ◽  
Vol 25 (1) ◽  
pp. 79-97
Author(s):  
Rabia Aamir
Keyword(s):  
Gender Roles ◽  
Women's Rights ◽  
Theoretical Framework ◽  
Women’S Rights ◽  
Islamic Feminism ◽  
The Common ◽  
Insight Into

The schism created between man and woman in recent times of some past centuries has generated critical debates in different social frameworks. In Pakistan’s context, the recently passed bill for women’s protection has garnered a debate about certain structured gender roles that need be addressed to alleviate the sexual polarization that has ensued. While some religious factions have their apparently patriarchal concerns to resolve the perpetration of anti-patriarchal discourse that this bill seemingly initiates, this paper explores the manifestations of very pertinent anti-feminist concerns that this bill ensconces in its text, the discussion of which is mandatory for the peace and stability of this society. Drawing interstitially from Gayatri Chakravorty Spivak’s concept of the subaltern in a postcolonial context, the questioning of the parochial double-bound concept of post-coloniality and womanhood by Sara Suleri, and the legacy of Islamic feminism are three possible modes of addressing these relevant trepidations in the Pakistani context. Using this multi-pronged approach as a theoretical framework, this exploratory paper impresses an imperative of deconstructing the textual implications initiated by such issues as raised in this bill. Validating the common grounds of the three adopted approaches, this study is an attempt at revealing a multiplicity of meanings for objective cognizance.

Islamic Feminism and Hegemonic Discourses on Faith and Gender in Islam

2020 ◽  
Vol 1 (1) ◽  
pp. 27-48
Author(s):  
Farah Shahin
Keyword(s):  
Women's Rights ◽  
Women’S Rights ◽  
Islamic Feminism ◽  
Islamic History ◽  
Religious Text ◽  
Islamic Jurisprudence ◽  
Original Message ◽  
And Gender ◽  
Feminist Hermeneutics ◽  
Men's Experience

Abstract Islamic feminism is characterised by a debate, a practice enunciated within the Islamic values and frame. Muslim women brought their experiences to the forefront and challenged the traditional and post-classical interpretation of the Qurʾan and Sunna. They claimed interpretations of the religious text as totally biased and based on men’s experience, questions that are male-centric, and the overall influence of the patriarchal society and culture. According to Islamic feminists, Islam has guaranteed women’s rights since its inception, confirming the notion of egalitarian ethics within Islam. However, the original message of Islam has been hindered by the hegemonic interpretation of Islamic jurisprudence; a product of existing patriarchy in the long passage of Islamic history for over several centuries. The rights of women as prescribed in Islam are not in practice anymore, even the demand for women’s rights is seen by many as going against the basic principle of Islam. Islamic feminists give their justifications from the Qurʾan and Hadith, and they called for re-opening the door of ijtihād (reasoning). This paper captures the significant works of feminist discourses and analyses different perspectives by the Islamic feminists who challenged the dominant discourses in Islam. It deals with the dominant discourse of Islamic feminists such as feminist hermeneutics of the Qurʾan, and includes a discussion on how feminist hermeneutics or new gender-sensitive interpretation of the Qurʾan tries to assert gender equality in the Qurʾan. There are two ways in which Muslims read patriarchy in the Qurʾan: first from the verses and the other from the different treatment of the Qurʾan on issues including marriages, divorce, inheritances, and witness. Islamic feminists reject anti-women elements, present in the Muslim umma and consider them as unethical and against Islam.

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