Even though scholars and feminists have accused intersectional theory for being superficial, inadequate, context bereft and fashionably more populist than academic, its applicability in addressing multi-layered forms of discrimination cannot be ignored. It is against this background that the article, through a deconstructive reading of an Urdu short story, Do Haath, highlights the challenges of the protagonist, the Dalit household, comprised primarily of women. Besides discussing the intersectional subjects of the story, this article questions the deliberate omissions of the multiply disadvantageous people such as the Dalit-Muslim women, also known as the Pasmanda women from feminist, Dalit and subaltern discourses. Furthermore, this article foregrounds intersectionality framework to understand the multiplicative nature of oppression and discrimination that Pasmanda women are subjected to, and how by excluding them from their respective agenda, feminist and Dalit activists have contributed towards their perpetual marginality. Finally, the article suggests that intersectionality framework should be used to understand moments of celebratory resilience in the lives of intersectional subjects.
The purpose of the Real Work Lecture (KKN) of STIBA Makassar Batch IV is to realize community service which is a pillar of “Tri Dharma Perguruan Tinggi”. The method of implementing this activity is to map the problems and needs first using soar analysis instruments. After analyzing problems and needs, a work program is prepared that is appropriate and needed by the community. Successful work programs are Tahfiz Weekend For Children, Social Services, Funeral Training, and Santri Children's Festival. The result of this activity is to see the enthusiasm of the community, adults and children in every activity. They feel great benefits after participating in various KKN work programs, among which are children able to recite daily prayers and memorize some surahs in the Qur'an, Muslim women also increasingly understand the basics of Islamic science and are determined to keep learning even though this KKN program has ended. In addition, underprivileged communities also feel the benefits by lightening their burdens through social service activities.
In Africa, the culture of veiling by Muslim women is profound. While Muslim societies vary across Africa, several forms of textile and art feature in the use of veil. It is particularly important to state that veiling is historical as it had been embedded as a Muslim culture since the evolution and spread of Islam in Africa. It is also true that the Islamic integration of African cultures is very much alive and visible. The story of veiling became prominent and was influenced by Ottoman rule and cross-cultural intergroup relations through the Trans Saharan trade routes. This paper focuses on the history of veil as a spiritual, artistic, political and economic factors in the identity making of Muslim women in Africa. The historical method is adopted to interrogate the complexities associated with veiling as a Muslim culture using photographic representations, books and journals. Photographic representations of women’s dress in the Ottoman empire gives way to understand how the dress styles diffuse into African societies.
Muslim wife has a legal right of maintenance which devolves upon her husband. This rights exclusively created by the marriage and wife is entitled to maintenance during the subsistence of the marriage and after divorce for iddat period under the Islamic Shariah and Muslim personal law in Bangladesh. Usually, the Muslim women enforces the claim for her maintenance while obtaining divorce. Divorce brings distress in her life and it also creates jeopardized situation in the society. In doing so, the controversy arises regarding the post-divorce maintenance beyond iddat period of Muslim women under Islamic Shariah. Though the judiciary of many countries are trying to reform on the post-divorce maintenance but judicial activism of the country have not much advancement in this issue. Hence, the divorced Muslim women are not entitled post-divorce maintenance beyond iddat period in the country. In addition, often women are not get access to family justice rather they suffered adversely for difficulties of legal procedure, male oriented society and non implementation of Islamic values. Therefore, majority divorced woman face many challenges of social justice and not being protected in the present legal system. The study focuses how and to what extent Muslim wife's are being protected through maintenance under the Islamic Shariah as well as the Muslim personal law in Bangladesh.
The implementation of The Real Work Lecture (KKN) of students of Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar aims to take a role in helping the Government of Bone Regency of South Sulawesi Province in realizing the mission of mental and spiritual development between religious people and carrying out tri dharma higher education on the pillars of community service. The method of implementing the KKN program begins by observing the condition of the community using SOAR analysis. The work program is carried out both online and offline. Online activities include Taklim Fikih Wanita Pekanan and Kajian Muslimah with the target of Muslim women with a younger age and have the ability to access activities. While offline activities include Bimbingan Islam Intensif and Dirosa with the target of mothers who are unable to access activities through online. The enthusiasm of the community from all activities that have been carried out is quite large and becomes a recommendation so that there are still continued activities for the establishment of built areas.