Women, Activism and Social Change: Stretching Boundaries (Routledge Research in Gender and Society)

leondumoulin.nl: Women, Activism and Social Change: Stretching Boundaries ( Routledge Research in Gender and Society) (): Maja Mikula.
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She said that offering namaz in public gave her a sense of belonging and community. Moreover, she enjoyed discussing matters concerning women and religion with people who, like her, are truly devoted to Islam. It should be noted as well here, that both women learned about the mosque via newspapers and television. In fact, a closer look at online platforms such as islamweb.

Forum Qualitative Sozialforschung / Forum: Qualitative Social Research, Vol 5, No 3 (2004)

On August 30, , Naish Hasan achieved trans- local celebrity status with her unorthodox marriage nikah to a PhD scholar from Aligarh Muslim University. The wedding was unorthodox for several reasons. First, Hasan altered her mode of dress. Deciding to break with the well-accepted custom amongst Muslims in which the bride completely hides her face behind the veil during the ceremony, Hasan instead donned an embroidered red saree.

The end of the saree pallu only loosely covered her long hair, leaving her face revealed. However, the third and most important reason that this wedding received such enormous national and international media coverage was the fact that it was solemnised by a female qazi.

Women, Activism and Social Change

Considering such a well-educated and knowledgeable woman as Hameed as well-qualified to take over the function of a qazi , Hasan saw no need for a man to perform the rites. After having received approval from reform-oriented maulanas in India, Pakistan, Uzbekistan and Afghanistan, Hameed agreed to perform the nikah. The next day, the story was on the front page of a local newspaper.

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The article created a big stir among Muslims in Lucknow. Within this media explosion, the protagonist, Naish Hasan, surfaces as independent, modern, self-assertive, and outspoken—qualities which challenge conservative and orthodox interpretations of the feminine ideal that stresses female modesty and subservience.


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In a personal conversation, Naish Hasan expressed her gratitude toward the media for publicising her unusual wedding. Using the technique of ijtihad interpretive science of juridical reasoning , or, what Qudsia Mirza In short, such publicly visible interventions create an important environment for Muslim women to work toward a more inclusive conceptualisation of the public Islamic space.

They provocatively challenge hegemonic ideas on gender. Instead of accepting widely-accepted definitions of purdah , or Islamic modesty, they re-frame them. Through intellectual engagement with religious texts, these activists probe the misogynist understanding of public space. Sidrat, Amber, and Hasan do not feel uncomfortable with their religious beliefs and precepts; rather, it is the power configuration that hinders their participation within the public space that sits uncomfortably with them and hinders their full participation in religious life. So instead of rejecting religion as a framework through which change can be achieved—as Western liberal feminists would do—they self-assertively appropriate religious language and practice to establish a women-friendly consciousness of gender relations in Islam.

Abu-Lughod, Leila Remaking Women: Feminism and Modernity in the Middle East , Princeton: Ahmed, Leila Women and Gender in Islam: Appadurai, Arjun Modernity at Large: University of Minneapolis Press. Badran, Margot Feminism in Islam: Secular and Religious Convergences , Oxford: Badran, Margot Feminists, Islam and the Nation: Gender and the Making of Modern Egypt , Princeton: Lawrence and Wishart, pp.

Women, Activism and Social Change: Stretching Boundaries (Paperback) - Routledge

Bullock, Katherine Rethinking Muslim and the Veil: Challenging Historical and Modern Stereotypes , London: The International Institute of Islamic Thought. Temple University Press, pp. Bodies, Places and Time , Cambridge: Law, Globalization, and Emancipation , London: Studies of Purdah in South Asia, Delhi: The Foucault Reader, New York: A Division of Random House, Inc.

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Civilization and Veiling, Ann Arbor: The University of Michigan Press. Turkey, Iran, and Europe , Istanbul: Istanbul Bilgi University Press, pp. Indian Women Since , New Delhi: Oxford University Press, pp. Lateef , S hahida Muslim Women in India: Mahmood, Saba Politics of Piety: The University of Chicago Press, pp. Mernissi, Fatima b [] Beyond the Veil: The Johns Hopkins University Press.

What makes social relations an exercise of power, however, is, according to Santos According to Foucault Nor is there any knowledge that does not presuppose as well as constitute power relations. In this case, the jati-panchayat decided that by having had sex with her father-in-law, Imrana had in fact become the mother of her husband.

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Her husband was henceforth haram or illegal. Imrana ignored the decision made by the jati-panchayat and continued to live with her husband. As a response, the leading Islamic seminary Darul Uloom Deoband issued a fatwa legal opinion based on the Hanafi -school of Islamic jurisprudence, stating that Imrana is no longer rightfully married to her husband. The second case concerns Gudiya, who was carrying the child of her current husband when her presumed-dead first husband returned after five years from the Kargil war.

In this particular case, the elders of the village council forbade Gudiya to stay with her husband of three years, whose baby she was expecting at that time. Instead, in the name of Islam, the religious authorities ordered Gudiya to return to her soldier husband to whom she was originally married for only two weeks before he was called to service. The attempts of her second husband to reinstate the marriage were futile, and Gudiya died a year later of blood poisoning, at the age of 26 Kirmani These interviews were conducted in English, Hindi, or Urdu.

For example, in April the orthodox seminary Darul Uloom, Deoband , India, issued a controversial and highly criticised fatwa , which forbade women to work in the public sector and enter politics without wearing the full-body veil hijab. It is, however, important to keep in mind that such exclusive focus on English sources comes with certain limitations. Their combined citations are counted only for the first article. This "Cited by" count includes citations to the following articles in Scholar.

New articles by this author. New citations to this author.

New articles related to this author's research. My profile My library Metrics Alerts. Verified email at ntu. Title Cited by Year Gender and Videogames: A History of Tourism in Socialism ss , , Representations of Strong Women in the Media, eds. International Journal of Heritage Studies 21 8 , , Fennia-International Journal of Geography 1 , ,


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