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1
Bornstein, Erica. "DEVELOPING FAITH: THEOLOGIES OF ECONOMIC DEVELOPMENT IN ZIMBABWE." Journal of Religion in Africa 32, no. 1 (2002): 4–31. http://dx.doi.org/10.1163/15700660260048456.
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AbstractThis paper analyzes the role of religious faith in the work of two Christian NGOs involved in economic development in Zimbabwe, World Vision and Christian Care. While economic development is rarely analyzed in terms of religious ideas, this essay explores the religious aspects of development for employees of Christian NGOs and recipients of their development assistance. Uniting development and evangelism, employees of Christian NGOs articulate faith through concepts of 'holism', 'lifestyle evangelism', and prayer. These ideas and practices permeate institutional directives, the experiences of NGO workers, and the communities they serve. The essay compares what faith means to communities being 'developed' at project sites in rural Zimbabwe with faith as it is exercised alongside administrative power in NGO offices. It demonstrates how faith structures the initiatives and interpretation of economic development, and traces what is religious about development for NGO employees and for the rural communities they assist.
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Hakim, Abdul, and Azra Aziz. "Socio-cultural, Religious, and Political Aspects of the Status of Women in Pakistan." Pakistan Development Review 37, no. 4II (1998): 727–46. http://dx.doi.org/10.30541/v37i4iipp.727-746.
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This paper gives an overview of socio-cultural, religious and political background of Pakistani society and examines the current status of women utilising data from Pakistan Fertility and Family planning Survey 1996-97. The low status of women is one of the many factors in Pakistani society, which interfere with the achievement of development goals. The success of family planning intervention also mainly depends upon the cooperation and involvement of women. The traditional social structures and norms that limit women's roles may limit their ability to contribute in efforts to control population growth. Some indicators, such as education of women, employment of women, women's participation in domestic and child related decisions, women's mobility, communication about family planning, religion and family planning, have been examined from Pakistan Fertility and Family Planning Survey (1996-97) [For detail of PFFPS, see Hakim et at. (1998)]. Data reveal that there is a little improvement in the social indicators of status of women in Pakistan, however, it is still very low which inhibit their participation in education and in the labour force as well as encouraging their high fertility. Maintenance of traditional Islamic and cultural restrictions on women may also conflict with the achievement of development goals in family planning. Hence an examination is required of Islamic teachings and customary laws affecting the status of women in Pakistani society and the family which ultimately restrict women from adopting family planning measures.
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Louis, Nyahunda, Chibvura Shyleen, and Happy M Tirivangasi. "Barriers towards Sustainable Development Goal (Sdg 5) On Achieving Gender Equality and Empowerment of Women and Girls in Nyanga Rural District of Manicaland Province, Zimbabwe." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 3 (2021): 33–53. http://dx.doi.org/10.31920/2634-3622/2021/v10n3a2.
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Gender equality and human rights are vital components of sustainable development. Recognising this, like many countries across the globe, Zimbabwe adopted and is in the process of implementing the Agenda 2030 for sustainable development. As such, the Sustainable Development Goals (SDGs) influence the country’s national priorities and developmental trajectories. 2030 is earmarked for the completion of the SDGs and their evaluation. That being the case, it is important to note that in Zimbabwe the realisation of (SDG,5) on achieving gender equality and empowerment of women and girls is still far from being a lived reality owing to several setbacks. This paper delineated the factors impeding the successful realisation of SDGs aimed at promoting gender equality and empowerment of women/girls in Zimbabwe. The paper adopted a qualitative research approach guided by the descriptive design. 15 participants were selected through purposive and convenient sampling and data were collected using focus group discussions and key informant interviews. Data were analysed through the Thematic Content Analysis. This study established that barriers towards the attainment of gender equality in Nyanga rural district are embedded in cultural, religious, and political factors. Other factors such as poverty and lack of policy implementation also serve as barriers towards the realisation of gender equality and empowerment of women.
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Matsungo, Tonderayi Mathew, and Prosper Chopera. "Nutrition in contemporary Zimbabwe: a situational analysis." North African Journal of Food and Nutrition Research 4, no. 9 (2020): S25—S35. http://dx.doi.org/10.51745/najfnr.4.9.s25-s35.
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Background: Malnutrition in all its forms continues to be a global public health challenge affecting mostly women and children in Africa. The socioeconomic consequences of poor nutrition are far-reaching and cross-generational. Objective: To provide an update on the nutrition situation in Zimbabwe in the context of the United Nations 2030 sustainable development agenda. Key findings: In Zimbabwe, the leading nutrition problems include high levels of childhood stunting, micronutrient deficiencies (Vitamin A, Iron, Zinc, and Selenium) affecting mostly children younger than 5 years and women aged 15-49 years. This paper presents evidence on the emergence of obesity and associated complications like diabetes, hypertension, and several cancers in addition to the traditional problem of undernutrition burden “multiple burden of malnutrition”. These nutrition challenges can be attributed to poor breastfeeding and infant and young child feeding (IYCF) practices, the low dietary diversity affecting mostly rural households and nutrition transition. Cultural and religious beliefs are barriers to the adoption of appropriate breastfeeding and IYCF practices. Conclusion: The multiple burden of malnutrition exists in Zimbabwe. Although there is political, commitment and multisectoral initiatives to address malnutrition and food insecurity, the declining socio-economic situation and the COVID-19 associated restrictions are worsening the situation and poor households are getting more vulnerable. Considering that Zimbabwe’s economy is agriculture-based there is a need to put emphasis on promoting nutrition-sensitive agriculture initiatives and urgently implement the Food-Based Dietary Guidelines (FBDGs) to propel the adoption of healthy lifestyles and dietary behaviors. Keywords: Stunting, Breastfeeding, IYCF, Micronutrient deficiency, SDGs, COVID-19, Zimbabwe.
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Matsungo, Tonderayi Mathew, and Prosper Chopera. "Nutrition in contemporary Zimbabwe: a situational analysis." Special Issue July-December 2020 04, no. 09 (2020): S25—S35. http://dx.doi.org/10.51745/najfnr.4.09.s25-s35.
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Background: Malnutrition in all its forms continues to be a global public health challenge affecting mostly women and children in Africa. The socioeconomic consequences of poor nutrition are far-reaching and cross-generational. Objective: To provide an update on the nutrition situation in Zimbabwe in the context of the United Nations 2030 sustainable development agenda. Key findings: In Zimbabwe, the leading nutrition problems include high levels of childhood stunting, micronutrient deficiencies (Vitamin A, Iron, Zinc, and Selenium) affecting mostly children younger than 5 years and women aged 15-49 years. This paper presents evidence on the emergence of obesity and associated complications like diabetes, hypertension, and several cancers in addition to the traditional problem of undernutrition burden “multiple burden of malnutrition”. These nutrition challenges can be attributed to poor breastfeeding and infant and young child feeding (IYCF) practices, the low dietary diversity affecting mostly rural households and nutrition transition. Cultural and religious beliefs are barriers to the adoption of appropriate breastfeeding and IYCF practices. Conclusion: The multiple burden of malnutrition exists in Zimbabwe. Although there is political, commitment and multisectoral initiatives to address malnutrition and food insecurity, the declining socio-economic situation and the COVID-19 associated restrictions are worsening the situation and poor households are getting more vulnerable. Considering that Zimbabwe’s economy is agriculture-based there is a need to put emphasis on promoting nutrition-sensitive agriculture initiatives and urgently implement the Food-Based Dietary Guidelines (FBDGs) to propel the adoption of healthy lifestyles and dietary behaviors. Keywords: Stunting, Breastfeeding, IYCF, Micronutrient deficiency, SDGs, COVID-19, Zimbabwe.
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Pavari, Never. "Psychosocial Impacts of Covid 19 Pandemic in Zimbabwe." Journal of Public Administration and Governance 10, no. 3 (2020): 228. http://dx.doi.org/10.5296/jpag.v10i3.17687.
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The Covid-19 pandemic has continued to cause socio-economic damages which will take a long time to recover from while there is no vaccine in sight. The impacts are affecting the social well-being of global citizens which triggers the need to investigate the psychosocial effects. In order to achieve and to provide the missing African context, the study was done in Zimbabwe. Due to lockdown restrictions, samples were obtained using online survey and social media platforms. Analysis was done to determine the effects, so far, of the virus on the general economy, psychological and social aspects as well as religious values of the citizens qualitatively and quantitatively. The findings indicated that economic loses were recorded at household, corporate and national levels. Indicators included increases in prices and exchange rate which eroded the buying power of local currency and increased the cost of basic commodities. Economic pressures, Covid-19 trends and restrictions imposed caused psychological damages which included fear, feeling of uncertainty and loss of hope. The study recommended increased awareness and psychological support to help the citizens to overcome mental displeasures. The study has potential to assist policy makers, health practitioners and development partners in developing strategies to eliminate Covid-19 related psychosocial pressures in Zimbabwe and globally.
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Büssing, Arndt, Anemone Hedtstück, Sat Bir S. Khalsa, Thomas Ostermann, and Peter Heusser. "Development of Specific Aspects of Spirituality during a 6-Month Intensive Yoga Practice." Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–7. http://dx.doi.org/10.1155/2012/981523.
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The majority of research on yoga focuses on its psychophysiological and therapeutic benefits, while the spiritual aspects are rarely addressed. Changes of specific aspects of spirituality were thus investigated among 160 individuals (91% women, mean age years; 57% Christians) starting a 2-year yoga teacher training. We used standardized questionnaires to measure aspects of spirituality (ASP), mindfulness (FMI—Freiburg Mindfulness Inventory), life satisfaction (BMLSS—Brief Multidimensional Life Satisfaction Scale), and positive mood (lightheartedness/relief). At the start of the course, scores of the respective ASP subscales forsearch for insight/wisdom, transcendence conviction, andconscious interactions/compassionwere high, while those forreligious orientationwere low. Within the 6 month observation period, bothconscious interactions/compassion(effect size, Cohen’s ),Religious orientation(),Lightheartedness/Relief() and mindfulness () increased significantly. Particularly non-religious/non-spiritual individuals showed moderate effects for an increase ofconscious interactions/compassion. The results from this study suggest that an intensive yoga practice (1) may significantly increase specific aspects of practitioners’ spirituality, mindfulness, and mood, (2) that these changes are dependent in part on their original spiritual/religious self-perception, and (3) that there are strong correlations amongst these constructs (i.e.,conscious interactions/compassion, and mindfulness).
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Loewenthal, Kate Miriam, and Lamis S. Solaim. "Religious Identity, Challenge, and Clothing: Women’s Head and Hair Covering in Islam and Judaism." Journal of Empirical Theology 29, no. 2 (2016): 160–70. http://dx.doi.org/10.1163/15709256-12341344.
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This qualitative research examined the issues of women’s head covering in Islam and Judaism. It focuses on the role played by head-covering decisions in the development of religious identity. Translated sources of Islamic and Jewish law on modest dress set the context of religious rulings in which women wrestle with decisions about head-covering. Ten practising Muslim and Jewish women were interviewed about their experiences of head/hair covering. Head/hair covering was seen as an expression of identity, and as a way of managing identity. It is a key topic for both Muslim and Jewish women, central in identity development and in decisions relating to identity development, identity threat, acculturation, spirituality, and social relations with men. The role of dress is one of many aspects of ritual deserving closer attention from psychologists of religion, along with the more general topic of the impact of religious practice on religious and spiritual development.
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Strebkova, Julia. "GARRANTEENG THE SAFETY OF WOMEN AND GIRLS UNDER CONDITIONS OF ARMED CONFLICT." Almanac of Ukrainian Studies, no. 25 (2019): 115–20. http://dx.doi.org/10.17721/2520-2626/2019.25.18.
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It has been shown that in recent years in Ukraine the pressure of religious organizations on the legislative and executive authorities has increased and information campaigns and projects of anti-gender and anti-Ukrainian trends have been implemented. The author analyzed how in the regions staying under Russian informational pressure the religious fundamentalism shows the potential of development develop into religious extremism. It has been demonstrated that in Ukraine the gender aspects of security are not well-developed and are heavily influenced by religion. It has been shown that the lack of high-quality gender analytics significantly complicates the forecasting of social processes. The article deals with the question how religious fundamentalism manipulates women's security issues in favor of religious interests. It is noted that the pressure of pro-religious anti-gender movements on the authorities in Ukraine can lead to negative consequences, and that the establishment of a state policy based on religious perceptions of the world can threaten the country's internal security. It was concluded that in times of conflict, religious extremism does not recognize the rule of human rights and proclaims the primacy of religious customs over women's human rights. It is proved that, considering direct conflict with Russia, the spread of religious fundamentalism in Ukraine and the spread of structural gender violence will be relevant and require the immediate development of gender and biopolitical aspects of security. It was concluded that for the progressive democratic development of Ukraine, as well as safe living conditions and the well-being of its citizens, the security services should turn to gender analytics. It has been proven that, in order to protect their interests, religious leaders can initiate a departure from state-guaranteed compliance with international agreements on gender equality in all spheres of life. In this regard, Ukraine's implementation of United Nations Security Council Resolution No. 1325 on Women, Peace, Security and the similar resolutions as well as Recommendations of the UN Committee on the Status of Women for Countries that have ratified the Convention on the Elimination of All Forms of Discrimination against Women, other UN instruments is important for Ukraine. Also important are the country's European commitments in the field of gender equality. In particular, the Council of Europe Convention on the Prevention and Combating of Violence against Women and Domestic Violence (Istanbul Convention) needs to be ratified.
10
Ellahi, Nazima, Muhammad Awais, and Asif Raza. "Islamic Microfinance Credit for Women Entrepreneurship Development and its Obstacles in Pakistan." Global Economics Review III, no. II (2018): 76–84. http://dx.doi.org/10.31703/ger.2018(iii-ii).08.
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Women entrepreneurs suffer from various obstacles, such as gender gap or discrimination, few years of business experience and limited access to financing. The first part of this study explains the theoretical base of the Islamic microfinance, going through religious and ethical principles and financial contracts related to these principles. By using these theoretical aspects, the present study tried to evidence the main reasons for the “feminization of microfinance” in Pakistan. This study tries to answers, why, Islamic microfinance is an answer to improvement in women entrepreneurship. The second part of this study highlights social and environmental factors acting as a hindrance to female-entrepreneurship development. The primary data set is collected through field surveys from major administrative units of Pakistan to make sample more representative of Pakistan, where major Islamic micro-financing institutions are in operation.
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Cope, Rachel. "Relational Reading and Imagined Religious Community in Catherine Livingston’s Evangelical Spirituality." Bulletin of the John Rylands Library 97, no. 1 (2021): 83–95. http://dx.doi.org/10.7227/bjrl.97.1.6.
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Although Catherine Livingston Garrettson (1752–1849) initially encountered feelings of isolation upon converting to Methodism, she discovered that the written word allowed her to engage in relational rather than solitary religious experiences. Over time, the written word helped her create a web of meaningful ties with imagined and actual kin and motivated her to form, develop and foster additional relationships in multiple contexts. Garrettson’s story thus demonstrates the need to consider how the real and imagined communities encountered through reading and constructed through writing have played a role in the spiritual development of early American women. Indeed, women’s experiences serve not simply to explain aspects of American social development, but to illuminate their broader world of connections – familial, religious, social and literary.
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Barber, Karin. "Oríkì, women and the proliferation and merging of òrìṣà". Africa 60, № 3 (1990): 313–37. http://dx.doi.org/10.2307/1160110.
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1. Two Faces of Yoruba ReligionThe proliferation and overlapping of spiritual beings is a feature of many religions. Saints in popular Catholicism and Vishnu's avatāras in Hinduism represent, in different ways, the possibility of spiritual beings that are simultaneously one and many, clusters or series of manifestations whose inner relationships are often not fully explained. Yoruba òrìṣà are in good company. However, the way in which multiple aspects of gods are made and maintained clearly varies from one religious repertoire to another. I suggest that it is important to look at the means or medium by which fractions of gods are established, in order to understand how the relationships between them are conceived. Yoruba òrìṣà can scarcely be apprehended without taking into account the specific textuality of the oral genres through which they are created, maintained and communicated with.
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Moyo, Gugulethu, Tapiwa Magaisa, Arthur Pagiwa, et al. "Identifying Barriers and Enablers to Exclusive Breastfeeding in Mwenezi and Chiredzi Districts, Zimbabwe." Current Developments in Nutrition 4, Supplement_2 (2020): 249. http://dx.doi.org/10.1093/cdn/nzaa043_100.
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Abstract Objectives To build an understanding of factors that influence exclusive breastfeeding practices (EBF) of lactating mothers which will contribute to the development a behavior change intervention targeting mothers in households with children 0–6 months in Mwenezi and Chiredzi districts of Zimbabwe. Methods A cross sectional study was conducted in May 2018 according to the protocol laid out in United States Agency for International Development (USAID)’s “A Practical Guide to Conducting a Barrier Analysis.” It was carried out in four administrative wards in Mwenezi district and six in Chiredzi district. The behavior under study was “Mothers of children ages 0 – 6 months feed them only breast milk.” Structured in-depth interviews were administered to a total of 90 mothers with children aged 0–6 months, targeting 45 doers and 45 non-doers for the behavior, as part of formative research for the development of a social behavior change intervention. Perceived self-efficacy, social-cultural norms, perceived positive-negative consequences, cues for action and community rules and laws were identified. Qualitative analysis included coding, sorting and identifying themes. Results Barriers to EBF included high labor burden, perceived milk insufficiency and influence from mother-in-law. The main enablers were spousal support with chores and information from nurses. Mothers said that other factors that made EBF easier were a desire to have a healthy baby, feeling that breastmilk was enough to satisfy the baby and family support, while breast pain, and needing to give the baby water and other concoctions due to the heat or religious practices made it difficult. Some mothers felt that the negative consequences of breastfeeding were that it is time-consuming, increases workload and increases the risk of HIV transmission. Conclusions High labor burden, limited support with chores, in-law influence and perceived milk insufficiency impeded optimal EBF. Approval from in-laws and spouses was important in EBF. These findings were used to develop a social behavior change program that is currently being implemented in Zimbabwe, targeting pregnant and lactating women and key influencers such as mothers-in-law and spouses. Funding Sources The funding for the barrier analysis study was provided by the European Union through United Nations Children's Fund (UNICEF).
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Liloia, Alainna. "Gender and Nation Building in Qatar." Journal of Middle East Women's Studies 15, no. 3 (2019): 344–66. http://dx.doi.org/10.1215/15525864-7720683.
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Abstract This article explores the relationship between gender and modern nation building in Qatar, with attention to how Qatari women negotiate the challenges of modern development and social change. The article analyzes Qatar’s strategic use of gendered nation-building initiatives, founded on representations of women as both symbols of tradition and markers of modernity, to facilitate modern development and construct a national identity. In addition, the article uncovers the myriad ways Qatari women respond to the state’s gendered initiatives and dualistic expectations, engage with state conceptualizations of modernity and tradition, and negotiate social and religious gender norms. The article argues that Qatari women’s views reflect their strategic negotiation, rather than uncritical submission or acceptance, of social and religious norms alongside increased expectations for participation in the workforce and higher education. The study, derived from fifteen qualitative interviews with Qatari women aged twenty-six to fifty-six, unearths certain trends in participant views on gender roles, modern development, and tradition. The participants express satisfaction with and a desire to maintain established gender paradigms. They simultaneously emphasize the positive aspects of modernization and express concern about a loss of traditional values.
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Kachapila, Hendrina. "The Revival of Nyau and Changing Gender Relations in Early Colonial Central Malawi." Journal of Religion in Africa 36, no. 3-4 (2006): 319–45. http://dx.doi.org/10.1163/157006606778941959.
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AbstractThis paper demonstrates how nyau (a male secret society) rede fined relations in Chewa matrilineages in accordance with developments that the Chewa witnessed from the mid-nineteenth century. Thanks to nyau and the relatively hands-off approach the colonial state adopted towards its activities, the Chewa matrilineal system survived the effects of the slave trade, Ngoni and Yao invasions, the spread of Christian missionary teachings, the imposition of colonial rule and the development of capitalism. Nyau accomplished this by ensuring that relations between Chewa men and women remained ambivalent and negotiable. Allowing men to ritually gain increased importance in nyau and indeed in Chewa communities at large not only gave power to men but also ensured their continued involvement in the matrilineages. So, while female prestige declined, as evidenced by the debasement of women by nyau, some important aspects of the matrilineal system, such as matrilocal marriage, were preserved.
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Wardana, Wardana. "PEREMPUAN DAN PENDIDIKAN ANAK USIA DINI." AN-NISA 10, no. 1 (2019): 51–66. http://dx.doi.org/10.30863/annisa.v10i1.384.
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This paper examines the neighbors of women and early childhood education. Early childhood is a group of children who are in the process of growth and development that is unique, in the sense of having a pattern of growth and development (fine and coarse motor coordination), intelligence (thinking power, creativity, emotional intelligence, and spiritual intelligence), emotional social ( Attitudes and practices and religions), language and communication that are specific to the level of growth and development of children. Early childhood learning activities include aspects, morals, religion, discipline, language ability, thinking power, creativity, emotion, social skills, socializing, and skills. The Role of Women in Early Childhood Education is nurturing; Give birth, nurture and nurture children, teach children about manners based on religious norms. The most influential person in performing character formation is the mother who gave birth to them and PAUD teachers who are generally women.
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Hulmi, Sini. "Liturgy: Local and Contextual or Controlled from Above? A Nordic Perspective: Liturgical Renewal and Development in the Evangelical Lutheran Church of Finland in the Past Three Decades." Studia Liturgica 49, no. 1 (2019): 111–21. http://dx.doi.org/10.1177/0039320718808942.
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Is the liturgy local and contextual and growing from below, or is it controlled from above? Does the liturgy belong to the people and to the congregation, and are they allowed to use it in their own way? Or is the liturgy the property of the Church, which gives strict orders for its use? Is it powerful men and women, meaning those people with authority, and the institutions (for example, the Church Synod and the Bishops’ Conference) who define the methods and ways in which liturgy is enculturated? Or do the ways of inculturation involve development from below, from the common people, even the poorest and most humble believers, at the congregational level? The balance between these two aspects—top-down and bottom-up worship—has repeatedly shifted over the last three decades, and there have been tensions between them in the Evangelical Lutheran Church of Finland. The goal of this essay is to clarify the reason for this confusing situation related to authority, fixed orders and the creative development of liturgical life.
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Rustinsyah, Rustinsyah. "Women Empowerment for Poverty Reduction in Ring-1 Rural Area of a Cement Company in Tuban, East Java Province, Indonesia." Masyarakat, Kebudayaan dan Politik 31, no. 1 (2018): 107. http://dx.doi.org/10.20473/mkp.v31i12018.107-118.
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The existence of a cement company in a rural area may influence the local people, including women who are not employed by the company. This study aims at presenting the case of women empowerment in a Ring-1 area of a cement company in Indonesia. The research used qualitative approach. The results show that the company’s existence with its CSR programs have helped empowering rural women in social, educational, religious, organizational, and economic aspects. The social aspect is shown in the health programs. The educational aspect can be seen in the provision of scholarships for formal education and non-formal training. The religious aspect is actualized in the form of incentives for religion teachers and religious festivals. The organizational aspect is shown in the involvement of women in PKM management. Finally, the economic aspect includes: a) the construction of village road infrastructure as compensation of taxes derived from the company; b) the inclusion of workers from outside the village encourages the emergence of food stalls, grocery stalls, gasoline kiosks, and boarding houses; and c) the development of traditional markets. This study confirms that the company’s existence has encouraged rural women to improve their livelihoods and help alleviate their families from poverty.
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Thomas, Katarzyna. "Various Aspects of the Charitable Activity of Jews in Drohobych in the Early 20th Century." Scripta Judaica Cracoviensia 18 (2021): 17–32. http://dx.doi.org/10.4467/20843925sj.20.002.13870.
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The article describes the charitable activities of Jews in Drohobych during the Habsburg monarchy and at the beginning of the Polish state. The associations described, run mainly by women, worked mainly for the benefit of Jewish orphans and children of impoverished families. The significant presence of Jews among the owners of oil companies largely contributed to the development of charity activities in the form of institutions meeting the needs of specific social groups.
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Alshebami, Ali Saleh, and D. M. Khandare. "The Role of Microfinance for Empowerment of Poor Women in Yemen." International Journal of Social Work 2, no. 1 (2015): 36. http://dx.doi.org/10.5296/ijsw.v2i1.7752.
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<p>The objective of this paper is to identify the challenges facing the empowerment of women in Yemen. This paper is mainly based on the secondary data collected from the records of the Yemeni Government programmes viz., Social Fund for Development, Microfinance books, websites, official reports and other sources related to the research subject. The mentioned study covers the period from 1997 to 2013 and the area for the study is Yemen. The result of the study reported that there are multiple factors affecting the empowerment of women in Yemen through microfinance such as customs and traditions, high interest rate, financial literacy, wrong religious perceptions, demanded collaterals. However, despite the difficulties and challenges facing women empowerment in Yemen, it is believed that women who are connected to microfinance programs have been positively affected with their households in various aspects as many studies revealed that.</p>
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van Santen, José C. M. "‘My “Veil” Does Not Go With My Jeans’: Veiling, Fundamentalism, Education and Women's Agency in Northern Cameroon." Africa 80, no. 2 (2010): 275–300. http://dx.doi.org/10.3366/afr.2010.0205.
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This article demonstrates that the struggle over the Muslim ‘veil’ in public schools, which is related to tensions between the norms of secular democracy and principles of religious tolerance, has also become a topic of debate in Cameroon. I take the life of a young woman, Maimouna, whose life I have followed for 22 years, as a point of departure, and place it in the historical and social contexts of her society. I try not only to negotiate presuppositions about women and Islam in order to challenge notions of Muslim women as a homogeneous category, but also to challenge the automatic association of Islam, fundamentalism and the debate on veiling. In this debate it is often taken for granted that women have no say over their own lives. I show not only that the wishes of diverse groups of women living in Muslim societies may vary, but also that in a single woman's life her views may change. I explore how aspects of the new fundamentalist discourse (in which education for women is of importance) – against a background in which political and religious leaders, as in the past, cooperate closely – come to the fore in the subject of veiling. Religious and political councils initiate the foundation of private Islamic schools that are built with money from Saudi Arabian NGOs. In these schools women may wear headgear, which they have to take off in public schools in accordance with the laic prescriptions of Cameroon's constitution. The incessant change of views on veiling is linked to local, national and international contexts, but in a different way at each level. The story of Maimouna indicates that modernity is gendered. In the fundamentalist discourse in Cameroon in which veiling has acquired significance, men opt for another type of school where veiling is allowed, while women opt for education.
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Feraro, Shai. "“The Goddess is Alive. Magic is Afoot.”." Nova Religio 24, no. 2 (2020): 59–79. http://dx.doi.org/10.1525/nr.2020.24.2.59.
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This article analyzes the influence of radical and cultural feminist ideas on the writings produced by Zsuzsanna Emese Mokcsay (b. 1940), a seminal Pagan activist who spearheaded the development of the Dianic Witchcraft tradition during the 1970s and 1980s. An examination of Budapest's writings reveals the ideological background of Dianic Wicca, found in the specific aspects in the works of radical and cultural feminist thinkers such Mary Daly, Adrienne Rich, Robin Morgan, Susan Griffin, and Susan Brownmiller, which suited Budapest's lesbian-separatists leanings. The article thus sheds light on the politics of Goddess Spirituality during its formative years that have made modern Paganism what it is today. This is particularly important in light of the challenges to Dianic Wicca (and Goddess Spirituality in general) in recent decades, as third-wave feminism and transgender rights highlight a generational gap between veteran and younger Dianic women.
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Abu-Lughod, Lila. "DIALECTS OF WOMEN'S EMPOWERMENT: THE INTERNATIONAL CIRCUITRY OF THE ARAB HUMAN DEVELOPMENT REPORT 2005." International Journal of Middle East Studies 41, no. 1 (2009): 103a. http://dx.doi.org/10.1017/s0020743808090521.
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This essay analyzes three problems with the landmark Arab Human Development Report 2005 on women as a means of reflecting on some consequences of the transnational currency of a particular “dialect” of women's rights. Given the current geopolitical context, it first asks how the report's attribution of “unique” shortcomings in the Arab world to cultural and religious factors might make it vulnerable to appropriation for dangerous arguments about “the clash of civilizations.” Second, it asks how the urban, middle-class, cosmopolitan perspective on women's lives, aspirations, and everyday conditions colors the report's analyses of education, employment, and the role of family, eliding critical aspects of political economy and ignoring alternative values. Finally, it considers how the report's reliance on the dominant secular, liberal political paradigms that this “dialect” of women's empowerment indexes—modernization, human development, and (neo)liberalism—both narrows its recommendations and limits its potential appeal, given the Islamic revival and economic problems in the Arab world.
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Nur, Iffatin. "A Humanistic Phylosophical Analysis on Women Existence in the Fiqh of Syafii." Ulumuna 19, no. 1 (2015): 33–58. http://dx.doi.org/10.20414/ujis.v19i1.1249.
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In the fiqh of Shāfi‘ī, a humanistic philosophical analysis on women existence is given serious attention, particularly in his investigation on the matters of women. It is very vivid in his magnum opuses entitled al-Umm (The Mother), al-Risālah fi Us\ūl al-Fiqh and his periodicals qawl qadīm (old view) and qawl jadīd (new view). This article seeks to provide thorough analysis on the women empowerment through humanistic values from methodological and legal products aspects generated by Shāfi‘ī. In the aspect of methodology (us\ūl fiqh), the use of qiyās (analogy) is an indication of the humanistic value in the development of the mas\lah\ah\ (beneficial) principles. The legal products aspect can be explored through the following three classifications. Firstly, humanistic values of women in the law regarding the properties. Secondly, the humanistic values of women in the state law on economic issues related to religious conversion and social relations in political settings. Thirdly, the humanistic values of women in the marriage laws.
 DOI: http://dx.doi.org/10.20414/ujis.v19i1.1249
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Tukur, Mubarak. "The Intellectual and Scholarly Activities of Sayyida Rahmatullahi: A Tijaniyya Female Scholar, Preacher, Poet and Housewife, 1966-2014." INTERDISCIPLINARY JOURNAL OF EDUCATION (IJE) 3, no. 2 (2020): 160–69. http://dx.doi.org/10.53449/ije.v3i2.134.
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Sayyida Rahmatullahi a traditional female Tijaniyya Muslim scholar in Dandume, Katsina State of Northern Nigeria, never attended any Western education but was blessed with encyclopaedic knowledge. She was an amazing and reputed woman intellectual who dedicated her life to dissemination of Islamic knowledge in teaching of married women, teenage girls, widows and divorcee women, by establishing Islamiyya schools for them in the villages and town of Dandume. She committed herself in delivering many lectures aimed at educating women about the religion of Islam. It is against this background that this paper explores and examines the core values of Sayyida's intellectual activities of lectures and the organization of tafsir (Qur'an exegesis) as being one of the first females to organize such kind of male-dominated activities in Dandume. The paper adopted the theory of Gender and Development (GAD), which explains the active participation of Muslim women in revitalising of the Islamic religious teachings, and used a historical methodology which relying on primary and secondary sources. The objective of this paper is to show the relevance of the historical development and emergence of female scholars preaching in a patriarchal society. This paper brings out some of the aspects of Sayyida Rahmatullahi's intellectual scholarly contributions in the field of women Islamic scholarship.
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Sibarani, Rispritosia, and Yurulina Gulo. "Subordinasi Kepemimpinan Perempuan dalam Budaya Batak Toba." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (2020): 73. http://dx.doi.org/10.24114/antro.v6i1.16636.
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In this paper we analyze the position of women in the social life of the Toba Batak community, in influencing others to do something called a leader. In the context of such thinking, the author wants to see why women in Toba Batak have not experienced development in leadership and want to elaborate on the process of socio-cultural transmigration in Batak Bangso especially Batak Toba in political, social and cultural aspects, the majority of whose leaders are men. This paper uses a descriptive-analytic approach and with a qualitative approach. The results of the study mentioned that women experience gender inequality which is characterized by the occurrence of subordination (numbering) and marginalization of Batak women. In the field of politics, the ideal leadership is always measured from a men's perspective, so that the position of women is increasingly weak in their interaction with the surrounding community. Domestication and marginalization of women in the public sphere seems to have been exhausted and enjoyed by women because they are educated and live in a patriarchal culture by believing and believing in diverting religious teachings that are understood in a discriminatory way, and perpetuating women's alienation.
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UNTARI, Sri, and Yusuf SUHARTO. "THE DEVELOPMENT OF YOUTH AND WOMAN ENTREPRENEURSHIP PROGRAM IN VILLAGE TOURISM THROUGH PARTNERSHIP." GeoJournal of Tourism and Geosites 33, no. 4 (2020): 1538–44. http://dx.doi.org/10.30892/gtg.334spl14-605.
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The development in tourism is nowadays a leading development in Indonesia; consequently, the tourism sectors is being developed up to the country sides. Tourism in rural areas is being estimated as an operational tool for integrating programs and supporting activities among sectors which would bring significant impacts in social, economic, and cultural aspects while handled collaboratively. The research aimed to analyze: (a) the tourism potential in Wonorejo as the village tourism; (b) partnerships between the university, government, private sectors to develop the village tourism; (c) entrepreneurship opportunities for youth group (Karang Taruna), and women group (PKK) to develop the village tourism. The research was case study with qualitative approach. The informants included the village heads and officials, youth leaders, women leaders, and entrepreneurs. The data collection technique was used observation, interview, FGD, and documentation. The data were analyzed using domain analysis model with pattern matching. The results were (a) some potentials have been developed in the village, which is natural, historical and religious, and cultural tourism, (b) partnerships between universities and village governments made through a Memorandum of Understanding and the private sector was carried out without written documents. The partnership made the village government as regulators, facilitators, and investors, universities as initiators, facilitators, investors, and mediators, and the private sector as facilitators and marketers, (c) entrepreneurship opportunities have been developed by youth and women such as souvenir production, culinary experiences, outbound activities, and educational tours. The village government must design the village tourism to include in the village development plan program. The partnership between the university, government, and private sectors can be adapted and applied for rural communities' entrepreneurship in developing countries.
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ALI, Forkan. "The Dynamics of Islamic Ideology with Regard to Gender and Women’s Education in South Asia." Asian Studies 6, no. 1 (2018): 33–52. http://dx.doi.org/10.4312/as.2018.6.1.33-52.
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The article presents an investigation on certain anthropological-social aspects and the social organization of women with a focus on female education and women’s rights in Islam in South Asia, and especially in the subcontinent. It starts with the Moghul period and then turns to the colonial era and contemporary developments. Through the movement for independence from colonial rule of Britain, the Muslim identity in the South Asian region rose in a state of transformation, reform and development. This occurred due to several factors that encouraged the regeneration and reviewing of Indian society in response to the condemnation, discrimination and chauvinism of their colonial rulers and their deep-seated legacy. Women of the society, who were censured to be subjugated by the native men as entitled by colonial rulers, empowered this transformation by taking direct and indirect participation in it even though patriarchal norms and mind-sets have been a durable feature of South Asian society, cutting across faith communities and social strata, including the Hindu, Buddhist and other non-Islamic traditions on the subcontinent. While religious arguments are generally used in efforts to preserve the asymmetrical status of men and women in economic, political, and social arenas, this investigation attempts to show that religious traditions in South Asia are not monolithic in their perceptions of gender and women’s education. The structure of gender roles in these traditions is a consequence of various historical practices and ideological influences. Today, there is a substantial variability within and between religious communities concerning the social status of women. At different times and in different milieus, religious points of view have been deployed to validate male authority over women and, in opposition, to call for more impartial gender relations.
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Islami, Fahma. "GENERASI MUDA DAN DAKWAH: PERAN STRATEGIS DALAM PENGEMBANGAN MASYARAKAT." Lembaran Masyarakat: Jurnal Pengembangan Masyarakat Islam 5, no. 02 (2019): 191. http://dx.doi.org/10.32678/lbrmasy.v5i02.4220.
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The young generation in a broad sense, includes the ages of children and adolescents, from birth to maturity in all aspects (physical, spiritual, social, cultural and economic). This article aims to identify the role of the younger generation in da'wah in the field of community development, and identify methods and techniques of da'wah in community development. The research method used in this study is a qualitative approach. This study resulted in the findings that the role and function of young people occupy an important position in social life. This young generation is the hope of its former people to continue the struggle for da'wah like the deceased religious leaders. Generations of young Muslims and Muslim women who still have the spirit of preaching, strong bodies, and clear working brains are very helpful in improving the quality of human preaching and even maintaining the quality of an almost extinct civilization. Furthermore, in community development it is very important to study the influence of religion on the improvement of people's lives. There are three aspects that need to be studied, namely culture, social systems, and personality. These three aspects are complex and integrated social phenomena whose effects can be observed on human behavior which will facilitate the process of community development. The conclusion of this study finds that it is undeniable that the younger generation really has to become a reliable dakwah drafter in overcoming problems in society that arise and contribute to people's lives.
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SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.
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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean Tongbuntoem (1895–1964). Khun Mae Bunruean has obtained her increasing reputation through the advanced meditative achievements which her followers believe she possessed. I use hagiographical accounts of her as a focal point to unravel and examine Thai beliefs in relation to female sainthood in present-day Thai Buddhism. This is done by discussing gendered hagiographical writing against the background of relevant canonical and post-canonical Pali texts that have exerted authority in religious discourses on gender by informing and nurturing Thai religious value systems. This textual research is complemented by the ethnographic examination of Thai Buddhist beliefs and venerational practices which cannot be found in authoritative Pali texts but which still play a significant role in the understanding of the particularities of female saints in modern Thai Buddhism. I do not confine myself to hagiographical accounts and venerational practices directly linked to gender, but also devote some attention to other conspicuous aspects, elements, and expressions of Mae Bunruean's sainthood and her veneration.
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Mobley-Tanaka, Jeannette L. "Gender and Ritual Space during the Pithouse to Pueblo Transition: Subterranean Mealing Rooms in the North American Southwest." American Antiquity 62, no. 3 (1997): 437–48. http://dx.doi.org/10.2307/282164.
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Architectural patterning in the American Southwest has long been recognized as a solid manifestation of social patterns of Pueblo groups. The organization of pueblos around plazas and kivas emphasizes the importance of male-dominated ritual. The female role in ritual, while limited, centers around the production of food, an aspect that women not only participate in, but also perhaps control. What evidence exists for the antiquity of gender-specific ritual power? Subterranean mealing rooms, which appear in the Anasazi area at the time of the pithouse to pueblo transition, may indicate that these roles are quite ancient and were a part of the shift from informal household to more formal community ritual at such sites. They also may represent increased social stress and a corresponding attempt to alleviate such stress. The disappearance of these features from sites after a relatively short time may indicate the continued development of a religious system in which male-oriented aspects became increasingly dominant and female aspects became peripheral.
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JHALA, ANGMA D. "‘Home and the World’: Cosmopolitan, transnational identities of courtly Indian women in the late imperialzenana." Modern Asian Studies 49, no. 6 (2015): 1704–31. http://dx.doi.org/10.1017/s0026749x13000619.
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AbstractThis article examines the cosmopolitan world of the colonialzenanathrough the marriages of two mid-twentieth-century royal Indian women, Maharani Brijraj Kumari of Dhrangadhra and Maharani Krishna Kumari of Jodhpur. In particular, it analyses the close connection betweenzenanawomen's education and emergent adolescent sexuality. These women ordinarily began their studies in mixed-gender classrooms with their brothers and male cousins as children. As they neared the age of menarche, girls were extracted from the formal schoolroom and undertook instruction in household management and childcare in preparation for their expected roles as wives and mothers. Despite being prematurely cut off from the childhood classroom, women's educational backgrounds (in both Western and Indic forms of knowledge) and future learning potential remained an important part of their postmarital identity. Young, anglicized Indian men increasingly desired wives who reflected the modernity that they hoped to represent as imperial subjects and were encouraged to adopt by British advisors and tutors. They required wives who would not wearpardahand thus reflect more Western ideals of companionate marriages of friendship, yet simultaneously live in gender-segregated palace quarters, uphold traditional kinship networks, perform religious duties, and engage in the maintenance of a large polygamous household. Definitions of sex, marriage, and domesticity were increasingly cross-cultural and pan-historical in nature, incorporating aspects both of the ‘modern’ and the ‘traditional’, the Indic and the European, the regional and the transnational.
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Knight, Thomas Daniel. "“Our Antient Friends … Are Much Reduced”: Mary and James Wright, the Hopewell Friends Meeting, and Quaker Women in the Southern Backcountry, c. 1720–c. 1790." Genealogy 5, no. 3 (2021): 72. http://dx.doi.org/10.3390/genealogy5030072.
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Although the existence of Quakers in Virginia is well known, the best recent surveys of Virginia history devote only passing attention to them, mostly in the context of expanding religious freedoms during the revolutionary era. Few discuss the Quakers themselves or the nature of Quaker settlements although notably, Warren Hofstra, Larry Gragg, and others have studied aspects of the Backcountry Quaker experience. Recent Quaker historiography has reinterpreted the origins of the Quaker faith and the role of key individuals in the movement, including the roles of Quaker women. Numerous studies address Quaker women collectively. Few, however, examine individual families or women of different generations within a single family, and Robynne Rogers Healey has argued for “more biographies of less well-known Quaker women”. This essay uses a four-generation genealogical case study of the Quaker Bowater-Wright family to analyze the development of the Quaker faith in the Virginia backcountry and the lower South and its spread into the Old Northwest. In the backcountry environment, with its geographically isolated settlements and widely dispersed population, early Quaker migrants found fertile ground for both their economic and religious activities. The way of life that developed there differed significantly from the hierarchical Anglican structure of the Tidewater region and the more vocal evangelical groups with their independent congregational structure in the southern backcountry. This article argues that Quaker women played a critical role in shaping Quaker migration and institutional growth in eighteenth and nineteenth century America. It also suggests that the Quaker institutional structure reinforced family connections by creating a close bond that united southern Quakers across a great geographical area.
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González-Gijón, Gracia, Nazaret Martínez-Heredia, Francisco Javier Jiménez Ríos, and Andrés Soriano Díaz. "Analysis of Ecological Values in Future Education Professionals in Andalusia (Spain)." Sustainability 13, no. 14 (2021): 7934. http://dx.doi.org/10.3390/su13147934.
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This study shows the hierarchy of values presented by first-year teacher training students studying at public universities in Andalusia (Spain), emphasising the analysis of ecological values in relation to the gender variable. For this purpose, we used a survey-type methodology with a quantitative approach. Participants were selected by means of probability sampling by clusters. The sample was finally composed of 651 students, of whom 226 were men (34.7%) and 425 women (65.3%) aged between 18 and 49 (M = 20.20 and T.D. = 3.736). The results show a high valuation of non-material aspects related to affectivity, morality, the individual and ecology, followed by values related to the body and its care, the social, the material and the aesthetic, and finally, values related to the intellectual, the political and the religious. The results show the influence of gender in the identification of ecological values and the variables that make them up, where women have higher averages in most of the items. We can therefore conclude that the gender variable influences the choice of ecological values presented by university students.
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Mahmud, Muchlis A. "PELUANG IKATAN DAI MUDA INDONESIA (IDMI) DALAM MEMBINA MASYARAKAT MUSLIM DI KOTA PALU." Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi 14, no. 1 (2018): 91. http://dx.doi.org/10.24239/al-mishbah.vol14.iss1.106.
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This article discusses the dakwah method of the Indonesian Young Dai Association (IDMI) of Palu in fostering and developing the religiosity aspects of the community of Palu. Coaching is carried out to its members as well as to the general public. In carrying out its missionary activities, IDMI applied a variety of methods in fostering Muslim communities through recitation groups that were held regularly, ta’līm assemblies for women, as well as recitals held at the commemoration of Islamic holidays. Observation of da`wah activities and interviews with the preachers affiliated with IDMI showed that this institution had an excellent opportunity in carrying out community religious development in Palu. The enthusiasm of the community to take part in the recitations organized by IDMI and the dakwah material that is inclusive provides the possibility for this institution to act as a unifying node in the heterogeneous community of Palu.
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Berikova, Marina, and Garold Latinov. "Modern gender policy in Russia and China." Population 24, no. 3 (2021): 151–61. http://dx.doi.org/10.19181/population.2021.24.3.12.
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The problems of building and realizing the self-identity of men and women through the practice of gender awareness education are relevant to all countries and cultures to varying degrees. The article attempts to conduct a comparative analysis of gender policy in Russia and China at the present stage in two aspects: education in the field of equality of rights and opportunities of men and women; correction of gender stereotypes and biases. The specificity of the approach to solving gender problems correlates with the national-cultural, political, religious, and ethical characteristics of the Russian and Chinese peoples. In Russia, as in China, the norms and principles of interaction between men and women, as well as the equality of their rights and opportunities in social life, are formally recognized by society and legalized, that contributes to spread of egalitarian views and attitudes. However, the declarative nature of this recognition often manifests itself in the lives of citizens of both States. Nevertheless, the traditional gender stereotypes are being overcome in Russian and Chinese society (in each in its own way), the authorities are trying to expand the legislative framework on gender equality of men and women, attract administrative resources to improve the level of gender culture of the population, as well as develop and implement programs designed for women. The strategic direction of gender policy and gender awareness education remains the development of a systematic approach to the presence of a gender component in the understanding of social processes, to the integration of the achievements of both sexes in the organization of society.
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El-Azzuzi, Jusnus. "THE INFLUENCE OF GRADUATES OF EDUCATIONAL CENTERS IN THE ISLAMIC WORLD ON THE DEVELOPMENT OF RELIGIOUS EDUCATION IN BOSNIA AND HERZEGOVINA." Zbornik radova Islamskog pedagoškog fakulteta u Bihaću 12, no. 12 (2020): 169–95. http://dx.doi.org/10.52535/27441695.2020.12.169-195.
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Educational centers in the Islamic world from Islamic universities, ancient schools and research centers have contributed to the formation and graduation of many professors, researchers and scientists from around the world, including graduates from the Balkan region, especially from Bosnia and Herzegovina, who have accumulated scientific and practical experience and expertise during their postgraduate studies in these centers, which was quite sufficient for their participation as soon as they returned to their country, each to their own position and responsibilities, in establishing and developing a scientific and educational model that takes into account their specificities and largely in line with the changes their country is going through throughout its bitter history, and in several respects. Regarding the establishment of educational and religious institutions and centers, they have the honor of having many Islamic academies in the country and abroad, including the Faculty of Islamic Sciences in Sarajevo, Islamic Pedagogical Faculty in Zenica, Islamic Pedagogical Faculty in Bihac, and many others. educational, research, religious, educational, pedagogical, and social centers, of which the Nawabada Center in Prosatsu in Akhsar, the Center for Advanced Studies, the Wasatia Center for Dialogue, the Nahla Center for Women, the Et-Tarika-sh-Shaziliya Center in Sarajevo are many and others, who have contributed to the establishment and development of religious, educational, scientific and social aspects in Bosnia and Herzegovina, and in laying the scientific and cultural foundations for understanding modern Islam in the region. At the teaching level, these graduates work on the development of many educational and pedagogical practices, based on the tasks they perform as professors at the faculty, are creative in selecting appropriate academic content, and in developing methods and techniques for teaching Islamic sciences and Arabic language and its methods. choosing the appropriate educational resources and choosing the best methods and techniques of testing knowledge, realizing the weight of their responsibilities and the nobility of their mission. As a result of this effort and all contributions, they have clearly contributed to the Islamic scientific awakening that the Balkans have known since the second half of the 20th century, and they have also enriched Islamic libraries in Bosnia and Herzegovina and abroad with their scientific products in various fields.
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Nawi, Syahruddin, Muhammad Syarif, Aswad Rachmat Hambali, and Salle Salle. "Understanding to Intergroup Conflict: Social Harmonization and Law Awareness of Society." Substantive Justice International Journal of Law 2, no. 2 (2019): 137. http://dx.doi.org/10.33096/substantivejustice.v2i2.45.
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The development and progress of the city of Makassar in line with the occurrence of disturbing conflicts, conflicts and even war between groups provide an overview of research problems regarding the erosion of nationalism, erosion of national ideology, low national character, erosion of local culture, shallow religious values, low sense of solidarity, moral decline , and ethnic fanaticism and declining character quality and declining character quality, all of which have the potential to threaten National Integration and Social Harmony. This research method is descriptive and form of presentation in a systematic, factual and accurate description of the facts obtained. The results showed that conflict/war between groups or residents still occurred in at least six 6 regions in Makassar that had caused various losses because war between groups or residents involved children or adolescents using dangerous objects. There are 30 factors, namely juvenile delinquency, multi aspects, peaceful disturbance, offensive, revenge, social, economic, jealousy, work area disputes, unemployment, ethnicity, religion, culture, wild race, women, competition, misunderstanding, social change, deprivation land, women who seize men (infidelity of women), youth group clashes, politics/parties, deception, social classes/strata, selfishness, arrogance, ridicule, slander, conflict of interest, and government land disputes. Recommendations are needed Conflict Resolution Forum (FOLEKO) as a preventive and repressive measure, provide guidance and counseling for members of the community, about legal awareness, social ethics and courtesy in family life and community life, and inculcation of religious values and national integrity, the authorities need to be more intensive in conducting surveillance and need to carry out routine checks on the possession of dangerous sharp objects, and it is necessary to have the Social Harmony Creation Model module and legal awareness as recommendations of this research.
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Karami, Negin, Sohila Faghfori, and Esmaeil Zohdi. "The Image of Woman as Motherhood in Rabindranath Tagore’s Gora." Theory and Practice in Language Studies 6, no. 9 (2016): 1841. http://dx.doi.org/10.17507/tpls.0609.17.
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This article evaluates the image of a traditional Indian motherhood in Gora written by Rabindranath Tagore. In Gora, Tagore portrays a divine mother and a goddess as well as the conception of the central character in relation to development of social, political, religious, and economical decisions of male. Yet, he insists that woman has the important roles in man’s life and she should make the best identity for her own life in the family or in the larger society. However, This essay can be read as the ideology of a feminine ideal that compares nature of India motherland with mother of everyone in all aspects of life but it examines distinctions between Tagore and Wollstonecraft concerning women’s role as mothers within the family because as a feminist she argues that the rights of women are demanded within the republic. In order to explore Rabindranath Tagore’s treatment of motherhood, Virginia Woolf’s perspective will be analyzed in respect to her feministic approach. So, disregarding how Tagore demonstrates the idea of words, Woolf realizes ideal of motherhood was essential in women’s life and develops a female atmosphere in which women portray their status in the real world and fight against their patriarchal mother.
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Hamzawy, Hamed Hassan. "Abdalla Al-Nadeem, Pioneer of Patriotism and Civilization in the Modern Egyptian Thought." RUDN Journal of Philosophy 25, no. 2 (2021): 213–23. http://dx.doi.org/10.22363/2313-2302-2021-25-2-213-223.
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Abdullah Al-Nadim (1842-1896) is one of the most important intellectual and political figures in modern Egyptian history. He played a major role in all significant stages of the Egypt nineteenth century. He was called "the orator of the revolution." He left his mark on various aspects of Arab social, political, and cultural life and awareness. So now it is very important to study and analyze his intellectual legacy, especially in contemporary circumstances, in which we see the rise of the new barbarism of various primitive religious Salafism. Abdullah Al-Nadim was one of the fine examples of the free intellectual. He committed to issues of society, national Idea, freedom, and progress. This study aims to trace the emergence and development of political, social, and literary ideas of Abdullah Al-Nadim. In their outcome, these ideas were the outcome of the Egyptian social, political, and national struggle against Ottoman despotism and its ruined remnants in the historical existence at that time. In his research and positions, critical and satirical ideas, precise clarity, depth, and loyalty to the truth and the nation's supreme interests are united. His creativity was a model for critical vision and mockery of the remnants of a collapsing world. He sought in all his works for alternatives to development and social progress, calling for modern civilization and freedom. His defense of women, their rights, and freedom was among the most dramatic at that time. Abdullah Al-Nadim sacrificed himself for these endeavors and goals. But at the same time, he revealed the possibility of synthesizing the poetic spirit and truth in theoretical and practical creativity. They are the issues and aspects that form the focus of this research.
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Sodik, Mochamad. "KESETARAAN GENDER SEBAGAI PEMENUHAN KONSTITUSI." Musãwa Jurnal Studi Gender dan Islam 11, no. 2 (2012): 167. http://dx.doi.org/10.14421/musawa.2012.112.167-180.
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The drafting of the Draft Law on Gender Equality has brought criticism, many of which based on reactionary-ideological grounds unsuitable to productive discussion, and it is indeed regrettable that such responses against the draft law were not made in an academic framework and in accordance with the principle of proportionality. In a democratic state, gender equality is a fundamental part rooted deeply in human rights, similar to racial, ethnic, class, special-needs and religious equality. Thus as a democratic nation state, Indonesia is obliged to fulfill the basic rights of each of its citizens without regard to origin or gender. Such rights encompass a variety of aspects: the right to life, security, health, education, economic, political and socio-cultural rights. All basic rights must be fulfilled equally to avoid discrimination. Thus, normatively, the 1945 Constitution of the Republic of Indonesia has guaranteed equality of all citizens, whether male or female. In a global context, Indonesia has also ratified the CEDAW (Convention on the Elimination of all forms of Discrimination Against Women) through Law No. 7 of 1984. Indonesia’s commitment to improve gender equality is also written down in the MDGs (Millennium Development Goals). Therefore, through a philosophical-juridical-sociological viewpoint, gender equality (enshrined in law) is both a constitutional mandate and a contemporary demand
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Yeganeh, Hamid. "Cultural modernization and work-related values and attitudes." International Journal of Development Issues 16, no. 2 (2017): 130–46. http://dx.doi.org/10.1108/ijdi-10-2016-0058.
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Purpose The purpose of this study is to rely on the modernization theory to analyze and explain the cross-national differences in work-related values and attitudes (WVA). Design/methodology/approach First, the modernization theory and WVA are conceptualized, their relations are discussed and the hypotheses are formulated. Next, the data, measures, variables and empirical tests are presented. Finally, the theoretical and managerial implications are discussed, an integrative model is proposed and avenues for future research are suggested. Findings The empirical results confirm the explanatory strength of the modernization theory and provide valuable insights into the patterns of WVA across the world. It is found that the countries involved in the first phase of human development emphasize work centrality, extrinsic aspects of a job and material rewards and are likely to show noticeable discrimination against women and foreign workers. In contrast, post-industrial societies that are involved in the second phase of human development prefer emancipative WVA, such as low work centrality, tolerance of foreign workers, gender equality and hedonism at the workplace. Research limitations/implications Despite the remarkable acceptance of the modernization theory, some of Inglehart’s propositions have been subject to criticism. Furthermore, human development, modernization and the subsequent cultural shifts are “path-dependent” as they are affected by the national, religious and civilization heritage of a country. Practical implications The findings of this study can help international mangers adopt the appropriate strategies for a wide range of issues, such as staffing, planning, job description and compensation policies. Originality/value The modernization theory is a suitable alternative to national cultural dimensions. This approach relies on the premise that socioeconomic development creates consistent patterns of values, beliefs and behaviors that ultimately shape WVA around the globe.
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Khalvati, Maliheh, Masoudeh Babakhanian, Mahboube Khalvati, Ayub Nafei, Monire Khalvati, and Ronak Ghafuri. "Death Anxiety in the Elderly in Iran: A Systematic Review and Meta-analysis." Salmand 16, no. 2 (2021): 151–71. http://dx.doi.org/10.32598/sija.16.2.862.2.
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Objectives: Aging is one of the most critical stages of human development that has its own characteristics and conditions. One of the most common issues in old age is the mental health whose achievement requires special attention from both health system policymakers and service providers to the elderly. Death anxiety is one of the most common mental health issues in old age, because this period is full of feelings of shortcomings and disabilities. Since death anxiety is a multidimensional factor, it is expected to affect many aspects of the elderly. The present study aims to review and analyze published studies in the field of death anxiety in the elderly in Iran. Methods & Materials: This is a systematic review and meta-analysis conducted on the studies related to the death anxiety of the elderly in Iran published in Persian from 2011 to 2019. A search was conducted in national databases, including SID, IranDoc, MagIran, IDML, and CIVILICA using the keywords: Death anxiety, elderly, and older adult. Initial search yielded 61 articles. After screening, 33 studies that met the entry and exit criteria were selected for the final review. We used Stata v. 14 and SPSS v. 22 applications to perform meta-analysis. Results: In the studies, 40.35% of the participants were older women and the rest were older men with a mean age of 67.80±6.44 years. The mean score of death anxiety was higher in men than in women, and the elderly living in nursing homes had the highest score (11.8). Studies were categorized into three sections: comparison (3 studies), intervention (11 studies), and factors affecting the death anxiety (18 studies). The results of meta-analysis showed no significant relationship between spiritual therapy and reduction of death anxiety in the elderly (P>0.05). In studies with spiritual and behavioral therapies, the heterogeneity was significant and, thus, a significant positive relationship was observed between the reduction of death anxiety and these treatments methods. Conclusion: The death anxiety level of the elderly in Iran is low. Religious beliefs, hopes for the intercession of imams and religious leaders, and hopes for freedom from the hardships of worldly life seem to have contributed to low death anxiety in Iran. Different death anxiety scores have been reported for older men and women in Iran may be due to the effect of culture, religion, and traditions, the difference in the roles of men and women, and even the expression of fear and anxiety. Most of men have less tendency to express their emotions, including fear, while women are more likely to express their feelings. Behavioral and spiritual interventions lead to a decrease in the elderly’s death anxiety through affecting their finding meaning in life.
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Basabain, Wesam, Kirsten Macleod, Tony Westbury, and Afnan Qutub. "Challenges of Self-Presentation and Athlete Branding Among Saudi Female Exercisers: An Auto-ethnography of a Muslim Saudi Personal Trainer Instagram User." Asian Social Science 17, no. 3 (2021): 9. http://dx.doi.org/10.5539/ass.v17n3p9.
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Some athletes have attracted millions of audiences, even if being namely recognised. Cristiano Ronaldo, Neymar JR., and David Beckham have the most Instagram followers on a global scale. Online Social Networks (OSN) allows users to establish their profiles to communicate with others through actions such as follows and comments. Currently, athletes prefer to utilise Instagram for self-branding purposes. Therefore, many studies have examined their practices. From the rising of Model of Athlete Brand Image MABI offline practices to the development of online athlete branding consumers&rsquo; engagements on social media, all studies have concerned three main categories to build athlete brand image, namely Athletic performance, Attractive appearance, and Marketable lifestyles. As a Saudi female personal trainer who uses Instagram to build a brand image, this auto-ethnography aims to reflect on my personal experiences, including cultural aspects that affect athlete branding strategies. Athlete branding studies have not focused on cultural differences yet. Most Muslim Saudi women are culturally conservative; they cover their bodies in public as a religious practice. This qualitative study describes my own experiences and Instagram visual content selections. It attempts to understand the motives, outcomes, and online self-presentation challenges and strategies of Muslim female exercisers who aim to build their athlete brand image. A key result indicated that Attractive appearance category was not applicable in the self-presentation of a Muslim female athlete in her athlete branding strategies. The trainer encountered some cultural challenges, for instance, religious values such as veiling and gender segregation, which conflict with the ability to rely on the self-characteristics for branding. Therefore, other strategies were applied, such as presenting body composition before and after test results and testimonials for clients.
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Yuvsechko, Yaroslav Volodymyrovych. "Family Values in Doctrine and Practice of Synthetic Neo-Religions." Religious Freedom, no. 21 (December 21, 2018): 130–43. http://dx.doi.org/10.32420/rs.2018.21.1269.
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The article analyzes the beliefs and practical activities of synthetic neo-religions on issues of family, marriage, marital life, children’s education, attitude to parents, etc. In particular, the position of Baha'i Faith, Unification Church and Church of Scientology is considered.
 The peculiarity of this research is the complex analysis of the doctrine and practice of these neo-religious movements and finding of common aspects in their views on family values, both among themselves and with traditional religions. It emphasizes their syncretism and refute the available warning in society about the destructive influence of neo-religions’ beliefs on established family values.
 In the teaching of the Unification Church, the issue of the family, marital relations, holiness and purity of marital ties, the inadmissibility of premarital and extra-marital relations occupy one of the central places. In the doctrine of the Baha'i Faith, the vital importance is given to the institution of the family. It emphasizes the sanctity of marriage, the equality of men and women in their rights, privileges, upbringing and social status. The Baha'i recognize the principle of equal rights, opportunities and privileges for men and women, the requirement of monogamy and marital fidelity. In the teaching of the Church of Scientology, the family is regarded as an important bricks of society: the biological model of family relationships and the development of an organism is that ensures the continuation of human existence. Marriage is the basis of a family. The family is the closest union in a society, which provides itself for the continuation of own existence and own protection. The family is also necessary for the society by an economic point of view. According to Scientologists, the whole culture will perish if its foundation - the family - will cease to exist. Thus, in their opinion, there is no doubt that the one who destroys the marriage union also destroys civilization.
 It is emphasized that despite the claims of these religious organizations to the exclusivity and authority of their own religious sources, their positions on family values are quite similar to each other. Also they often overlap with the principles of Christianity and other world religions.
 The author draws attention to the lack of awareness of the general public with the basics of dogma of the Baha'i Faith, the Unification Church and the Church of Scientology. As a result, there is a fear in society about the spread of doctrines of synthetic neo-religions, despite the fact that their positions on family values do not contradict the generally accepted norms of social morality and mostly accord with them.
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Fry, M. Whitney, Asheley C. Skinner, and Stephanie B. Wheeler. "Understanding the Relationship Between Male Gender Socialization and Gender-Based Violence Among Refugees in Sub-Saharan Africa." Trauma, Violence, & Abuse 20, no. 5 (2017): 638–52. http://dx.doi.org/10.1177/1524838017727009.
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Gender-based violence (GBV) in humanitarian emergencies is progressively recognized as a global public health problem. Detrimental gender norms influence male perpetrated GBV against women, and social and structural contexts of forced migration and camp resettlement contribute to problematic gender norm development. The review sought to elucidate the dynamics that link gender socialization among male youth in sub-Saharan Africa with violent sexual behaviors. Two concepts were explored: (1) male gender socialization in sub-Saharan Africa related to GBV perpetration patterns and (2) the effect of forced migration on male socialization and GBV. We reviewed articles using a standard systematic review methodology, searching academic databases for peer-reviewed articles, and contacting experts for gray literature. Our initial search identified 210 articles. We manually reviewed these, and 19 met the review inclusion criteria. We identified 20 variables from the first concept and 18 variables from the second. GBV perpetration by male youth is positively associated with social pressures as well as cultural and religious beliefs. Amid forced migration, personal, societal, and cultural preexisting gender inequalities are often amplified to encourage GBV perpetration. The literature revealed aspects of culture, language, role modeling, religion, and the context of violence as important factors that shape young men’s perspectives regarding the opposite sex and gender relations as well as sexual desires and dominance. Overall, though, literature focusing on male socialization and GBV prevention is limited. We made recommendations for future studies among refugee male youth in order to better understand these relationships.
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Rengkaningtias, Ayu Usada. "Wacana Keulamaan Perempuan Dalam Teks Ikrar Kebon Jambu." Musãwa Jurnal Studi Gender dan Islam 17, no. 1 (2018): 32. http://dx.doi.org/10.14421/musawa.1.171.32-50.
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Berbagai macam praktik marginalisasi dan diskriminasi lekat dengan perempuan dalam berbagai aspek kehidupan. Salah satunya adalah dalam bidang keilmuan agama. Gelar ulama seolah hanya milik lakilaki semata. Seolah status, label dan segala hal yang melekat pada “ulama” tidak bisa diraih kaum perempuan. Sebagaimana tindakan marginalisasi yang membutuhkan perjuangan meraih kesetaraan dan keadilan gender (gender equality), Kongres Ulama Perempuan Indonesia (KUPI) pun terlaksana pada 27 April 2017 di Cirebon, Jawa Barat. Sejumlah gagasan dan ide terlahir dari gebrakan pertama kalinya bagi perempuan dalam bidang keilmuan agama Islam. Salah satu hasil KUPI adalah adanya Ikrar Kebon Jambu Tentang Keulamaan Perempuan. Teks tersebut menarik dikaji dan diketahui dengan pesan ideologi feminis yang dihadirkan kepada khalayak untuk melawan ideologi dominan yang tentang label ulama yang lebih identik dengan lakilaki. Lalu, bagaimana pola strategi ideologi feminis ini dilancarkan dalam teks Ikrar Kebon Jambu tersebut sangatlah menarik untuk diketahui. Penelitian ini berfokus pada menjawab per tanyaanpertanyaan tersebut. Metode penelitian yang digunakan dalam tulisan ini adalah analisis wacana kritis model Sara Mills. Hasilnya, melalui instrumen posisi subyekobyek, KUPI hendak menghadirkan sosok perempuan sebagai subyek yang juga cakap dan layak menekuni keilmuan Islam, yang selanjutnya disebut ulama perempuan. Sementara dari instrumen posisi pembaca, KUPI hendak mencari dukungan dan melawan ideologi dominan tanpa mencari musuh, termasuk lakilaki. Bahkan, pesan feminis yang dihadirkan dalam teks ikrar justru menuntut kesetaraan ulama perempuan dan ulama lakilaki tanpa menganggap lakilaki musuh ataupun rival. Namun, ulama lakilaki dihadirkan sebagai partner dalam pengembangan keilmuan Islam dan bersama sama mewujudkan tugas ulama. Teks tersebut menggunakan pola strategi wacana dengan kekuatan tiga ideologi di masyarakat, yakni ideologi feminis, Islam dan nasionalis.[Various practices of marginalization and discrimination are closely related to women in various aspects of life. One of them is in the field of religious knowledge. The title of the ulema seems to belong only to men. As seem like the status, label, and all things attached to “ulema” cannot be achieved by women. As a marginalization that requires the struggle for gender equality and equity, the Indonesian Ulema Women’s Congress (KUPI) was held on 27 April 2017 in Cirebon, West Java. Some ideas arise from the first breakthrough for women in the Islamic religious knowledge sector. One of the results of KUPI is the existence of the Kebon Jambu Pledge about Ulema women. The text is interestingly studied because of it brings feminist ideology to counter dominant ideology, about the ulema label that is more identical to men. Then, how the pattern of feminist ideology strategy is launched in the text of the Kebon Jambu Pledge text is very interesting to know. This study focuses on answering these questions. The research method used in this paper is a critical discourse analysis of the Sara Mills model. As a result, through the instrument of the subjects object position, KUPI wants to introduce a female figure as a subject who is also proficient and worthy to pursue Islamic knowledge, then referred to as women ulema. While from the reader’s perspective, KUPI seeks support to against the dominant ideology without seeking enemies, including men. In fact, the feminist message presented in the text of the pledge actually demands equality between female ulema and male ulema, without considering male ulema as rivals. However, male ulema is presented as partners in the development of Islamic knowledge and together carries out the task of the ulema. The text uses a discourse strategy pattern with the power of three ideologies in society, namely feminist, Islamic and nationalist ideologies.]
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N., Baskaran. "People with Disabilities and Their Representation in Public Spaces: A Case Study of Post-War Jaffna." INTERNATIONAL JOURNAL OF INNOVATION AND ECONOMIC DEVELOPMENT 3, no. 1 (2017): 86–98. http://dx.doi.org/10.18775/ijied.1849-7551-7020.2015.31.2005.
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People with disabilities have become an important topic for discussion in the post-war Sri Lanka due to many reasons. In Northern Sri Lanka, different age group of the population in war-torn areas are often direct or indirect victims of violence, and witnesses to various issues associated with war disaster. Over three decades of war in Sri Lanka has changed the traditional views of disability and replaced it with a view of disability as a social oppression. This study, therefore, looks to understand the social background of people with disabilities. The main objective of this study is to consider the meaning of disabilities in public spaces in post-war Jaffna[1]. The chosen field was undertaken in Thenmaradchi Divisional Secretariat of Jaffna district. This paper has reported on the experiences of 59 people with disabilities who were disabled during the war period. The primary data were collected from interviews and surveys with predetermined case study, non-direct and participant observation and key informant interviews through purposive sampling. It is in this context; an attempt is made to understand the meaning of people with disabilities through their day-to-day life events, situations, and their experiences. This paper discusses the meaning of disabilities under three factors namely, Religious Discourse, Family Structure and Women Status based on grounded theory method. Moreover, these socio-cultural interpretations of people with disabilities are linked with other important factors such economic and political aspects. The finding of the study was that the people with disabilities depicted there are usually crippled and socially excluded or hidden in the limited public spaces in post-war Jaffna. Since disability issues have become a central part of the development and social work discourse in the post-war Tamil society, the researcher hopes that this research will contribute to policy formation for people with disabilities and the effective implications of the post-war reintegration process and development process. Finally, it is hoped that the study will create social awareness and mobilize people with disabilities and strengthen the disabled in society.
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Kohli, Kanchi, and Ashish Kothari. "A national plan, built from below ? — The National Biodiversity Strategy and Action Plan, India." Social Change 33, no. 2-3 (2003): 69–88. http://dx.doi.org/10.1177/004908570303300306.
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The National Biodiversity Strategy and Action Plan (NBSAP), formulated from 2000 to 2003, was envisaged as a comprehensive action plan for conserving biodiversity in India, that would adequately reflect the aspirations of the hitherto marginalised peoples who have a direct stake in biodiversity conservation. For the first time, a truly participatory approach was adopted for environmental conservation and planning in India. For a country of India's size, biological and cultural diversity and immense social and economic divides, this has been no easy task for Kalpavriksh Environmental Action Group, the NGO with whom the Government of India is collaborating to formulate the NBSAP. In this article, the process and products of the NBSAP are reviewed, outlining its aims, the extent to which these have been met and the limitations in the process of its formulation. Through 33 state-level, 18 local-level and 10 inter-state level plans, the draft National Biodiversity Strategy and Action Plan (NBSAP) recommends a series of bold measures to ensure that the country's ecological security is ensured. These measures call for a major reorientation of the process of economic development and of governance of natural resources, such that the health of the environment, and the livelihoods of biomass-dependent communities become central to all planning. The NBSAP process has been highly successful with respect to degree of involvement of local communities, development of linkages with ongoing conservation action, integration of cross-cutting issues such as globalisation and livelihood into conservation planning, and comprehensive assessment of various aspects of biodiversity. Implementation of the NBSAP has already begun in parts of nine states without external support, showing the high level of impact it has had on active citizens’ groups and governmental bodies. However, the planning process suffered from a number of inadequacies such as ineffective networking with some critical sections of the public such as religious leaders and corporate houses and unsatisfactory degree of involvement of women.
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Dehqan, Ali, Fariba Yadegari, Ali Asgari, Ronald C. Scherer, and Peyman Dabirmoghadam. "A Qualitative Exploration of Voice Oriented Quality of Life in Iranian Patients: A Cultural Explanation." Global Journal of Health Science 9, no. 1 (2016): 288. http://dx.doi.org/10.5539/gjhs.v9n1p288.
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<p><strong>PURPOSE: </strong>The phrase<strong> </strong>“health-related quality of life” (HRQOL) refers to patients’ perceptions of the influence of disease and treatment on their physical, psychological, and social function. Also, cultural aspects should be taken into account when evaluating quality of life and should be considered in related surveys. In the current study, the most prominent voice-related QOL dimensions, including culture-based items in Iranian individuals was examined.</p><p><strong>METHODS:</strong> A convenience sample (n= 23) of adults was interviewed addressing voice related quality of life areas. Participants consisted of 15 people (13 men and 2 women) over 18 years with voice disorders lasting at least 6 months with mean age 41.46±16.06, 3 people (2 men and 1 woman) with mean age 47.66±6.65 who worked as radio broadcasters with over 20 years of experience in the field, and 5 experienced specialists in voice disorders (3 speech therapists and 2 otolaryngologists). A semi-structured interview method was used. The components of voice quality of life based on the interviews were extracted by a fourteen stage process content analysis.</p><p><strong>RESULTS:</strong> Many of the extracted components were common to both the interviews and those found in the relevant literature and some of them are new. Some of the new components appear to fit best under the category of “cultural”. Eleven cultural elements are “religious beliefs in disease tolerance and promotion of quality of life”, “More support expectation from family”, “Fear about pain and thinking about serious problems (such as Cancer)”, “Throat strain results in more disappointment ” “Fatalism in coping with problem and promotion of Quality of life”, “Traditional home remediation”, “Hope for spontaneous recovery”, “Discrimination because of sound problems”, “Pain and globus sensation as a factor in finding remediation more quickly”, “Negative judgments”, “Negative thoughts about people with voice disorders”. These elements appear to have a potentially strong effect on health quality of life especially in the voice domain.<strong></strong></p><p><strong>CONCLUSIONS: </strong>Relative to the development of a Quality of Life questionnaire for voice, important cultural components of Iranian patients were identified in the current study. Identifying these components may help Iranian voice clinicians obtain a more accurate understanding of health-related quality of life aspects within the Iranian culture. This may lead to more effective remediation for voice patients. </p>