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Journal articles on the topic 'Women and religion – Swaziland'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.

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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.

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2

Maibvise, C., and T. R. Mavundla. "THE INFLUENCE OF RELIGION IN THE UPTAKE OF MALE CIRCUMCISION AS AN HIV PREVENTION STRATEGY IN SWAZILAND." Africa Journal of Nursing and Midwifery 16, no. 1 (September 10, 2016): 103–15. http://dx.doi.org/10.25159/2520-5293/1491.

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Circumcision has been practised for centuries among various groups of people world-wide, mainly for religious, traditional, hygienic or medical reasons. However, this practice was rare in Swaziland. Following recommendations by the World Health Organisation that circumcision should be added as an additional strategy for HIV prevention, the country embarked on mass male circumcision campaigns, aimed at scaling up the practice nationwide. Apparently the turnup for the procedure is below the set targets. Knowledge of factors that influence the uptake of circumcision is necessary in order to maximise the success of the strategy. This study aimed at assessing the influence of religion and/or culture on perception and hence uptake of circumcision in Swaziland. An explorative qualitative research design was used, in which in-depth face-toface interviews were conducted on seventeen participants individually. Results showed thatChristianity and African Traditional Religion are the dominant religions in Swaziland and each of them has both a negative and a positive influence on the perception of, and hence the decision to be, circumcised. This depended on the individuals’ interpretation and understanding of the doctrine of their religion or denomination. It was recommended that the identified positive influences be capitalised on to promote circumcision.

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3

Sonubi, SA, and Lushiku Nkombua. "Contraceptive usage in women requesting emergency contraception in Swaziland." South African Family Practice 57, no. 3 (March 30, 2015): 183–86. http://dx.doi.org/10.1080/20786190.2014.976991.

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4

Franzmann, Majella. "Women and Religion." Nova Religio 8, no. 3 (March 1, 2005): 133–34. http://dx.doi.org/10.1525/nr.2005.8.3.133.

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5

Okonda, Sylvain, Colleen Wright, and Pam Michelow. "The status of cervical cytology in Swaziland, Southern Africa: A descriptive study." CytoJournal 6 (August 6, 2009): 14. http://dx.doi.org/10.4103/1742-6413.54916.

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Background: Cancer of the cervix is the most common cancer in women in Swaziland where most women never undergo cervical screening. The extremely high prevalence of HIV/AIDS in Swaziland complicates the management of preinvasive and invasive cervical cancer. The purpose of this study was to assess the current status of cervical cytology in Swaziland, its strengths and limitations. Methods: The study is a retrospective review of 12,188 conventional cervical smears received by the Central Public Health Laboratory in Swaziland from June 2004 to May 2006. Results: Review of results showed very high rates of cytologic abnormalities with 43.2% of smears screened reported as abnormal. The percentages of abnormalities were as follows: atypical squamous cells of undermined significance (ASC-US), 19.8%; atypical squamous cells, cannot exclude HSILs (ASC-H), 8.8%; low-grade squamous intraepithelial lesions (LSIL), 9.0%; high-grade squamous intraepithelial lesions (HSIL), 4.6%; squamous cell carcinomas, 0.5%; atypical endocervical cells, 0.6%; and atypical endometrial cells, 0.4%. Just over 5% of smears were inadequate. The highest rates of HSILs and invasive squamous carcinoma occurred in women aged 50–59 years. Conclusions: This study underscores the need to reduce the incidence of cervical cancer and its precursor lesions in Swaziland women. Based on studies of human papillomavirus (HPV) types in other Southern African countries, current HPV vaccines would reduce the incidence and mortality from cervical cancer in the future, but cervical screening would still be required, both for women already infected with the HPV and for HPV subtypes not covered by current vaccines. The most cost-effective combination of screening modalities such as visual inspection, HPV DNA testing, and cytology should be investigated. Cervical cancer reduction needs to be managed within the greater framework of the HIV/AIDS epidemic.

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6

SIMELANE, HAMILTON SIPHO. "THE STATE, CHIEFS AND THE CONTROL OF FEMALE MIGRATION IN COLONIAL SWAZILAND, c. 1930s–1950s." Journal of African History 45, no. 1 (March 2004): 103–24. http://dx.doi.org/10.1017/s0021853703008612.

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Human migration has played an important role in the construction or dissolution of states in southern Africa. With the coming of the colonial period there was an intensification of the process of migration, mainly for work. Such movements were premised on the uneven development of colonial economies in which some areas became suppliers of labour while others became labour markets. In the case of Swaziland, the migration of labour was dominated by male migrants as the existing labour markets offered more opportunities for men. This view has become a conventional interpretation of the disparity in the mobility of men and women within states or across borders. This article uses the experience of Swaziland to extend the discourse on why men dominated the migration currents in Swaziland during the colonial period. It points out that it is no longer useful to rely on purely economic explanations of why more men were migrating than women in colonial Swaziland. The argument pushes the frontier of analysis beyond economics and argues that a more significant explanation is to be found in the power relations at the homestead level, whereby men had the power to determine if and when women could migrate. The discussion shows that Swazi men, in collaboration with colonial administrators, employed different strategies to control the mobility of women. The intention of the men was to keep women in the rural areas and they used their power in the homestead and their influence on the colonial administration to create barriers against female migration to local and cross-border industrial centres.

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7

Morris, Margaret. "Women, Aids and Religion." Modern Churchman 32, no. 4 (January 1991): 19–26. http://dx.doi.org/10.3828/mc.32.4.19.

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8

Rives, J. B. "Women in Roman Religion." Classical Review 49, no. 1 (April 1999): 131–32. http://dx.doi.org/10.1093/cr/49.1.131.

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9

Haysom, Lou. "Women, religion and security." Agenda 30, no. 3 (July 2, 2016): 1–2. http://dx.doi.org/10.1080/10130950.2016.1292711.

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10

Seedat, Fatima. "Women, religion and security." Agenda 30, no. 3 (July 2, 2016): 3–10. http://dx.doi.org/10.1080/10130950.2017.1294842.

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11

Frost, J. William (Jerry William). "Marginal Religion, Marginal Women." Reviews in American History 25, no. 2 (1997): 213–19. http://dx.doi.org/10.1353/rah.1997.0042.

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12

Peter, Graciana, Nomcebo O. Simelane, and Jonathan I. Matondo. "Socioeconomic impacts of small-scale irrigation schemes on women in Swaziland." Physics and Chemistry of the Earth, Parts A/B/C 33, no. 8-13 (January 2008): 850–58. http://dx.doi.org/10.1016/j.pce.2008.06.020.

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13

Haddadi, Somayeh, and Mojtaba Zarvani. "Women; Iranian Literature and Religion." International Journal of Religion and Spirituality in Society 4, no. 1 (2014): 43–53. http://dx.doi.org/10.18848/2154-8633/cgp/v04i01/51083.

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14

Mullins, Mark, Akiko Okuda, Haruko Okano, and Alison Watts. "Women and Religion in Japan." Monumenta Nipponica 54, no. 2 (1999): 292. http://dx.doi.org/10.2307/2668357.

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15

Neitz, Mary Jo, Yvonne Yazbek Haddad, and Ellison Banks Findly. "Women, Religion, and Social Change." Contemporary Sociology 15, no. 4 (July 1986): 600. http://dx.doi.org/10.2307/2069302.

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16

Gravett, Sandie. "Book Review: Women and Religion." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 210–12. http://dx.doi.org/10.1177/002096430005500229.

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17

McPhillips, Kathleen. "Introduction: Women, Religion and Politics." Feminist Theology 23, no. 2 (January 2015): 109–10. http://dx.doi.org/10.1177/0966735014555627.

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18

Ludlow, Dorothy P., Yvonne Yazbeck Haddad, and Ellison Banks Findly. "Women, Religion and Social Change." Journal for the Scientific Study of Religion 26, no. 2 (June 1987): 268. http://dx.doi.org/10.2307/1385804.

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19

Rouse, S. "Women, Religion and the State." Comparative Studies of South Asia, Africa and the Middle East 8, no. 1 and 2 (March 1, 1988): 54–58. http://dx.doi.org/10.1215/07323867-8-1-2-54.

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20

Guzevataia, Natalia. "Hindu past: women, religion, histories." Politics, Religion & Ideology 22, no. 1 (January 2, 2021): 126–29. http://dx.doi.org/10.1080/21567689.2021.1888542.

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21

Golomski, Casey, and Sonene Nyawo. "Christians’ cut: popular religion and the global health campaign for medical male circumcision in Swaziland." Culture, Health & Sexuality 19, no. 8 (January 11, 2017): 844–58. http://dx.doi.org/10.1080/13691058.2016.1267409.

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22

Belle, Johanes A., and Nokuthula N. Gamedze. "Behavioral factors contributing to the transmission of HIV and AIDS amongst young women of Mbabane in Swaziland." African Health Sciences 19, no. 3 (November 4, 2019): 2302–11. http://dx.doi.org/10.4314/ahs.v19i3.2.

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Background: HIV and AIDS remains a pandemic that has greatly affected many regions and countries in the world. Africa is the hardest hit region by tthis disease while southern Africa appears to be the melting pot for HIV and AIDS. The HIV and AIDS pandemic remains the greatest sustainable human development and public health challenge for Swaziland. Swaziland is the world’s worst affected country with the youth the most vulnerable group to HIV and AIDS due to many factors.Objectives:’Methods: This study investigated the behavioral factors that contributed to the transmission of HIV and AIDS among female youth of Mbabane in Swaziland and to suggest measures that could encourage positive female youth behavior change in order to mitigate the spread and impacts of the pandemic. The study used a qualitative research approach in order to gain an in-depth experience of female youths in Mabane. Data were collected using a questionnaire, which were distributed to 210 randomly sampled females aged 16 to 24 years in Mbabane and who attended Mbabane Public Health Unit. The Behavior Change Communication (BCC) theoretical framework was usedin order to contextualize the study.Results: Most respondents were female-single youth (64%), almost half (45%) had a high school education and most were unemployed (57%) with little or no source of income. The majority (88%) were sexually active and the main sources of HIV/AIDS transmission was through sex. For many (52%) health facilities were their main source of HIV and AIDS information. The majority (97%) were knowledgeable about HIV and AIDS, but casual sex, inconsistent condom usage and early sexual debut among others were still prevalent indicating resistance to behavior change.Conclusion: The findings indicated that though the majority of the respondents had knowledge of HIV and AIDS, positive behavior change remained a challenge. Most respondents (88%) had one sexual partner with 38% reporting condom use during their last sexual encounter. HIV/AIDS awareness was widespread. However, there were still characteristics of resistance to behavior change, because there was evidence of underestimation of HIV risk through engagement in behavior, which contributed to HIV infection and spread.Behavioral change measures using the BCC model is proposed.Keywords: BCC Model, behavior change, HIV, AIDS, youth, Swaziland.

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23

Bimha, Happyson, Pinninti Sridhar, Dlamini X., Mhlanga S.P., Ndwandwe L., Nkambule N., and Sbisi P. (Swaziland). "Challenges Faced by Women Entrepreneurs in Small and Medium Enterprises in Swaziland." Indian Journal of Commerce & Management Studies IX, no. 2 (May 10, 2018): 85. http://dx.doi.org/10.18843/ijcms/v9i2/10.

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24

Zwane, Pinkie E., and Nomsa A. Magagula. "Pattern design for women with disproportionate figures: a case study for Swaziland." International Journal of Consumer Studies 31, no. 3 (May 2007): 283–87. http://dx.doi.org/10.1111/j.1470-6431.2006.00549.x.

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25

Van den Brandt, Nella, and Sandra Wallenius-Korkalo. "Negotiating Religion." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (December 21, 2020): 227–49. http://dx.doi.org/10.33356/temenos.79326.

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This article analyses the production of gendered subjectivities in contemporary cultural representations of women and girls belonging to conservative protestant communities in Northern and Western Europe. We take the recent work of the Finnish and Dutch female novelists Pauliina Rauhala and Franca Treur as our case study. We explore how their novels represent the negotiations of women and girls from conservative protestant faiths and traditions. Approaching the novels as narratives of sense-making, we focus on notions of creativity and imagination, and gendered embodied experiences. Our analysis thus sheds light on contemporary understandings of women in conservative religions in contemporary Northern and Western Europe.

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26

Root, Robin, Arnau Van Wyngaard, and Alan Whiteside. "“We Smoke the Same Pipe”: Religion and Community Home-Based Care for PLWH in Rural Swaziland." Medical Anthropology 36, no. 3 (December 18, 2016): 231–45. http://dx.doi.org/10.1080/01459740.2016.1256885.

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27

Cheung, Ming-Yeung Ming-Yeung. "Women and Religion in Contemporary Taiwan." Estudos de Religião 32, no. 3 (December 18, 2018): 383. http://dx.doi.org/10.15603/2176-1078/er.v32n3p383-397.

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Religion in general, and Christianity in particular, plays an ambiguous role in the issue of gender equality and women’s rights in Taiwan. While women are very often marginalized in traditional culture, religious reasons are also often used to reenforce gender inequality and discrimination in confirming the traditional gender roles in the family and religious institutions. However, religion is also a force for liberation of marginalized women in the work of some scholar-activists of religion and theology who struggle for gender justice. This article aims, on the one hand, to let the reader have a glimpse of the situation of women in Taiwan as reflected in these authors’ works, and, on the other hand, to show how they draw resources from religion and work for the rights and liberation of women in their society, through their advocacy and discussions on issues such as sexism, divorce and abortion.

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28

Ladykowska, Agata, and Detelina Tocheva. "Women Teachers of Religion in Russia." Archives de sciences sociales des religions, no. 162 (July 1, 2013): 55–74. http://dx.doi.org/10.4000/assr.25051.

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29

OH, Kyong-geun. "KOREAN SHAMANISM – THE RELIGION OF WOMEN." International Journal of Korean Humanities and Social Sciences 2 (November 1, 2016): 71–86. http://dx.doi.org/10.14746/kr.2016.02.05.

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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideology there must be sexual segregation in the household, and it was extended even to ritual performances for the gods. Men satisfied their religious needs through Confucianism, but they completely excluded women from it. As women were excluded from Confucian ceremonies they needed to find a religion for themselves. The gods worshiped in shamanism and the shamanistic ritual itself were treated by the ruling class as coarse and vulgar, suitable only for people of lower classes and women. The gods in Korean shamanism are not providing people with noble ideals or dreams, they just support human beings by protecting them against bad luck and bringing them good luck. A Korean shamanistic ritual consists mainly of dances and singing. Shamans communicate with their gods in a trance induced by dancing vigorously. In the Joseon dynasty dominated by Confucian ideology it was very unsuitable for men.

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30

Arora, Veenat, and Anil Kumar Mishra. "Women and Religion: Portrayal of Women in Christianity and Islam." Samajbodh 6, no. 1 (2016): 111. http://dx.doi.org/10.5958/2321-5860.2016.00009.6.

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31

Liebmann, Louise Lund, and Lise Paulsen Galal. "Classing religion, resourcing women: Muslim women negotiating space for action." Cultural Dynamics 32, no. 4 (June 12, 2020): 261–81. http://dx.doi.org/10.1177/0921374020934505.

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Approaching Islam as a discursive terrain, this article challenges the tacit understanding of Islam as a repressor in young women’s lives and argues that well-educated, young female Muslims in Denmark use a discursive distinction between “real” Islam and “misguided” ethno-cultural traditions to challenge restrictive gender norms. Inspired by research on everyday lived religion and lived Islam, we show how the women—backed by their middle-class identity formations—posit a culture/religion dichotomy turning the discursive terrain of Islam into a resource in intergenerational discussions with their own families and wider communities. Addressing a gap in research literature on European Muslims, the article illustrates how middle-class formations play a significant part in the women’s responses to conventional authorities as the women apply Islamic sources in negotiations of gender boundaries.

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32

Sathiya Susuman, A. "Is Swaziland on Track with the 2015 Millennium Development Goals?" Journal of Asian and African Studies 52, no. 8 (April 13, 2016): 1117–23. http://dx.doi.org/10.1177/0021909616643222.

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According to the Millennium Development Goals (MDGs) agreement, each participating country has to periodically provide a report that will show the progress on their achievement towards the goals. This article’s aim is to evaluate Swaziland’s prospects of achieving eight MDGs by 2015. This article is an analysis of the current situation of Swaziland, and the aim of this analysis is to look beyond the statistical values to see if the achievements (including lifetime achievements) are on track and whether what is yet to be achieved can really be achieved. Secondary information was collected from various sources. Several countries and organizations have committed themselves to the following eight development goals: (1) eradicate extreme poverty; (2) achieve universal primary education; (3) promote gender equality and empower women; (4) reduce child mortality; (5) improve maternal health; (6) combat HIV/AIDS, malaria and other diseases; (7) ensure environmental sustainability; and (8) develop a global partnership for development. National development is dependent on many factors; therefore, different countries across the world have adopted the MDGs as means of alleviating many of the social ills hindering progress and development. Based on different sources, Swaziland is on track with its MDGs, and there is no doubt that Swaziland will continue to work hard to these ends. It has been argued that there has been progress made that has resulted in significant changes to people’s lives, but the question that has to be asked is how long these achievements can realistically last. A reduction of the rate of child mortality, maternal mortality and HIV/AIDS in Swaziland are needed.

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33

Russell, Margo. "High status, low pay: anomalies in the position of women in employment in Swaziland." Journal of Southern African Studies 12, no. 2 (April 1986): 293–307. http://dx.doi.org/10.1080/03057078608708126.

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34

Ganga-Limando, M., and WP Gule. "Potential barriers to focused antenatal care utilisation by HIV-positive pregnant women in Swaziland." South African Family Practice 57, no. 6 (September 15, 2015): 360–62. http://dx.doi.org/10.1080/20786190.2015.1085223.

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35

Soomekh. "Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 18 (2009): 13. http://dx.doi.org/10.2979/nas.2009.-.18.13.

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36

Willen, Diane, and Patricia Crawford. "Women in Religion in England 1500-1720." Sixteenth Century Journal 25, no. 4 (1994): 985. http://dx.doi.org/10.2307/2542324.

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37

Dinan, Susan E., and Susan Broomhill. "Women and Religion in Sixteenth-Century France." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 870. http://dx.doi.org/10.2307/20478567.

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38

Cooke, Miriam. "Women, Religion, and the Postcolonial Arab World." Cultural Critique, no. 45 (2000): 150. http://dx.doi.org/10.2307/1354370.

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39

HARGROVE, BARBARA, JEAN MILLER SCHMIDT, and SHEILA GREEVE DAVANEY. "Religion and the Changing Role of Women." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 117–31. http://dx.doi.org/10.1177/0002716285480001010.

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As the role of women in the society at large has changed, religion in America has responded to the changes in a number of ways. New professional roles in church and synagogue have been opened to women, including, in most mainline denominations, that of ordained clergy. Lay leadership positions as well are increasingly being filled by women. Along with these structural changes, a number of theological issues have been engendered, including the recovery of women's share of religious history, changing images of God and the church, and issues relating to sexual equality and justice. On the other hand, some religious groups have taken the lead in opposing women's assumption of more public roles and also movements to free women from the domestic role through, among other things, abortion, birth control, and divorce. These issues have been joined to larger movements over which religious groups and denominations have become polarized. They have also affected the churches' expectations of a large pool of female volunteer workers. Thus the general pattern of changing roles for women has changed the structure, both social and ideological, of American religion.

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40

Moaddel, Mansoor. "Religion and Women: Islamic Modernism versus Fundamentalism." Journal for the Scientific Study of Religion 37, no. 1 (March 1998): 108. http://dx.doi.org/10.2307/1388032.

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41

Pföstl, Eva. "Muslim women between secular state and religion." International Review of Sociology 25, no. 2 (February 9, 2012): 341–52. http://dx.doi.org/10.1080/03906701.2011.581805.

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42

King, Ursula. "Women Scholars and the Encyclopedia of Religion." Method & Theory in the Study of Religion 2, no. 1 (1990): 91–97. http://dx.doi.org/10.1163/157006890x00130.

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43

Harris, Melanie L. "Ecowomanism: Black Women, Religion, and the Environment." Black Scholar 46, no. 3 (July 2, 2016): 27–39. http://dx.doi.org/10.1080/00064246.2016.1188354.

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44

Stein, R. "Women Healing Earth: Third World Women on Ecology, Feminism, and Religion." Interdisciplinary Studies in Literature and Environment 5, no. 2 (July 1, 1998): 148–49. http://dx.doi.org/10.1093/isle/5.2.148.

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45

Foroutan, Yaghoob. "Gender, Religion and Work." Fieldwork in Religion 3, no. 1 (July 19, 2009): 29–50. http://dx.doi.org/10.1558/firn.v3i1.29.

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This article explains the work patterns and determinants of the South Asian female Muslim migrants in the multiethnic and multicultural setting of Australia. The paper also compares the work differentials of this group of female migrants with non Muslim female migrants from the same region of birth, Muslim women from other regions of birth, other groups of female migrants, and native-born women. Accordingly, the multivariate results of this comparative analysis provide the opportunity to examine appropriately the influence of religion on the employment status of Muslim women from the South Asian region in both intra region and worldwide comparisons.

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46

T, Vijayalakshmi. "Status of Women in Religious Construction in Tamil Nadu." International Research Journal of Tamil 3, no. 3 (July 22, 2021): 75–81. http://dx.doi.org/10.34256/irjt21310.

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Proto religion was formed to tackle the ghosts and excessive forces of nature. Women gender contributed to the proto religion in the form of goddesses and women priest and took equal participation as of men. But the situation has been changed and role of women gender in religion has been marginalized throughout different periods. The patriarchy has played a significant role to marginalize the women gender in religion and change the religion as a tool of patriarchy to oppress the women gender. Moreover patriarchy put women as watchdogs to implement the stringent inequalities on women in the present religion. This article tries to explore the patriarchycal strategies against the female gender in the present religion.

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47

Weiser, Sheri D., Karen Leiter, David R. Bangsberg, Lisa M. Butler, Fiona Percy-de Korte, Zakhe Hlanze, Nthabiseng Phaladze, Vincent Iacopino, and Michele Heisler. "Food Insufficiency Is Associated with High-Risk Sexual Behavior among Women in Botswana and Swaziland." PLoS Medicine 4, no. 10 (October 23, 2007): e260. http://dx.doi.org/10.1371/journal.pmed.0040260.

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48

Mbonane, Siphesihle, and Isabella Ziyane. "Pregnancy-induced hypertension and associated factors among pregnant women attending public health facilities in Swaziland." African Journal of Midwifery and Women's Health 9, no. 4 (October 2, 2015): 163–67. http://dx.doi.org/10.12968/ajmw.2015.9.4.163.

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49

Simelane, Lindiwe. "A Case Study of the Linguistic Variety of Women in the Mawelawela Correctional Institution, Swaziland." Linguistics and Literature Studies 4, no. 2 (March 2016): 109–17. http://dx.doi.org/10.13189/lls.2016.040202.

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Mazid, Nergis. "Globalization, Gender, and Religion." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 100–103. http://dx.doi.org/10.35632/ajis.v19i4.1895.

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Abstract:

Globalization, Gender, and Religion: The Politics of Women's Rights inCatholic and Muslim Contexts began at the 1995 United Nations FourthWorld Conference on Women in Beijing (FWCW). At this event, Jane H.Bayes and Nayereh Tohidi witnessed conservative Catholic and conservativeMuslim groups unify around issues of sexuality, sexual orientation, andthe control of women's bodies. To understand the spectrum of opinions andbetter strategize the globalized women's movement in Catholic and Muslimcontexts, the editors brought together feminists from seven countries andone region to detennine how religious Catholic and Muslim women dealtwith their beliefs in equal rights, and contradictions in their religions and inthe official policy of their religious authorities.This book is divided into 10 chapters and contains an appendix that surveysthe historical expansion of Catholicism and Islam. The introductionprovides valuable information on how, since 1992, the Vatican has soughtto unify with conservative Muslims to counter challenges to their sharedreligious ideals of women's social roles. The following chapter, "WomenRedefining Modernity and Religion in the Globalized Context," is structuredto answer three fundamental issues about Catholicism and Islam:How they regard women, what historical similarities and differences existin their responses to modernity, and what is the position of women's religiosityand spirituality in social change and their agency in reshaping theparameters of modernity and religion. Ultimately, it gives a useful overviewof how Catholicism and Islam perceive women and especially gives a fairtreatment oflslam's uniqueness. Unlike Catholicism, Islam's lack of a singular,central, organized body makes it difficult to pinpoint the ideal femalearchetype. To find this ideal, the editors point to the Qur'an's prominenceas the word of God and refer to 4:34 which, by calling women the "charges ...

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