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Gotowe bibliografie tematyczne / Women and religion / Artykuły w czasopismach

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Artykuły w czasopismach na temat „Women and religion”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 lipca 2024

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1

Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence b

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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.

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The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical ref

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Qureshi, Hafiz Muhammad Faisal, Muhammad Imran, and Abdul Khaliq. "E-5 The Role of Women in Semitic Religion." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 13, 2020): 37–49. http://dx.doi.org/10.53575/e5.v4.02(20).37-49.

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The Importance of women in all religions is conformed. But the historically women did not have rights in inheritance, vote, and equality. Now, women have their equal role like the two tires of the car. Women can play equal role in progress of the society. It is observed that women can do effectively the certain tasks if they are properly given a chance. No progress can be made without the help of women in the society. Women can teach and govern, women can make soft wares, and can cook and women can fly aero planes and can run firms. Women are always been an important pillar of the society sinc

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

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ChoiHaeYoung. "Goddess and Female : the Role of Religion in Ancient Greece." Women and History ll, no. 8 (June 2008): 93–120. http://dx.doi.org/10.22511/women..8.200806.93.

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

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

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

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

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

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Carney, Elizabeth D. "Argead Women and Religion." Karanos. Bulletin of Ancient Macedonian Studies 5 (December 15, 2022): 31–49. http://dx.doi.org/10.5565/rev/karanos.93.

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The studies on the relationship between religion and Macedonian monarchy have been mainly focused on male rulers. This paper tries to compile and analyse the evidence for Macedonian royal women. This article demonstrates the importance of public religion and patronage for those women through archaeological, epigraphical, and textual evidence. The corpus shows that religious affairs in Macedonia were necessarily entangled with political and cultural aspects, hindering straightforward conclusions about the range and evolution of the royal women in the public religion of Argead Macedonia.

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

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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideo

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Yoon Jeong-ran. "State-women-religion: The Family Planning Program and Christian Women in the 1960s-1970." Women and History ll, no. 8 (June 2008): 59–91. http://dx.doi.org/10.22511/women..8.200806.59.

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Olademo, Oyeronke. "Women, Religion and Health Policy in a Nigerian Community." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 43–54. http://dx.doi.org/10.47963/ojorhv.v4i.351.

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Focusing in recent decades on the city of Ilorin, in Kwara State, southwest Nigeria, I propose to consider the interrelationships and tension between religious convictions and healthcare policy, as a case study for evaluating the status of women in the Nigerian polity. My resolve on this approach is informed by the pervasive religiosity of the Nigerian nation and by the minimal attention accorded religion in policy formation and Nigerian women. The correlation between philosophy and religion mandates the serious consideration of religion in policy formation and execution. One foremost example

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15

Dhariwal, Ekta. "THE FEMALE: SILVER LINING IN JAINISM." International Journal of Advanced Research 11, no. 02 (February 28, 2023): 1141–44. http://dx.doi.org/10.21474/ijar01/16357.

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Religion and society are closely bound together in Indian entity. Among the widespread religions, Jainism has contributed some original ideologies to the world. Its most consequential aspect is that it has always respected the smallest of the insects among living organisms and this attitude extends even to the insentient world. It is a religion of phenomenal equality of all souls, termed Abvait in Shwetashwar Upnishad also, devoted to a recognising the rights of all leaving creatures. Therefore it is but natural for such a religion to cultivate an attitude of respect towards women. So not surp

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Spyridon, Stefos. "Hinduism and Prosthodontic Treatment: A Review and a Clinical Report of a Hindu Menopausal Woman." Journal of Dental Problems and Solutions 9, no. 2 (December 9, 2022): 045–54. http://dx.doi.org/10.17352/2394-8418.000117.

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Hinduism is one of the world’s most populous religions. A matter in everyday dentistry is the use of products and materials that could limit dental treatment options because of religion. Menopause is a specific and critical period in a woman’s life when dental restorations or other dental procedures are needed. Some menopausal women face difficulty when performing dental care due to restrictions concerning their religion or vomiting symptoms. Religion and a hypersensitive vomit reaction in menopause may prevent the dental provider from choosing extended or complicated dental, mainly prosthodon

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

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

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18

Anthony, Natalia. "Menstrual Taboos: religious Practices that Violate Women’s Human Rights." International Human Rights Law Review 9, no. 2 (October 24, 2020): 291–323. http://dx.doi.org/10.1163/22131035-00902003.

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Abstract Some world religions consider menstruation a taboo and impose different restrictions on menstruating women. This article argues that menstrual prohibitions based on religious grounds present a unique threat to women’s human rights. Although it is acknowledged that freedom of religion is an important human right, it is contended that, when it comes to a natural biological process like menstruation, it is the rights of women that must prevail in the clash between women’s human rights and freedom of religion.

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Kirkley, Evelyn A. "‘This Work is God's Cause’: Religion in the Southern Woman Suffrage Movement, 1880–1920." Church History 59, no. 4 (December 1990): 507–22. http://dx.doi.org/10.2307/3169146.

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As I began researching religion and woman suffrage in the South I asked a prominent historian of southern religion if he knew of any sources. I had assumed that religion and woman suffrage had an intimate relationship in the South, since historians have amply documented the close connection between southern religion and culture. After scraching his head for a moment, however, he commented dryly, “There really aren't any sources. That will be a short paper.” He went on to explain that religious arguments were seldom used in the struggle for woman suffrage, that natural rights ideology and the s

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

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

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

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

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

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

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

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

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Stan, Lavinia, Diane Vancea, and Rodica Zaharia. "Women, religion and the war." Women's Studies International Forum 96 (January 2023): 102662. http://dx.doi.org/10.1016/j.wsif.2022.102662.

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Abergel, Daphne. "Women and Religion: "Mennonite Hmong"." Refuge: Canada's Journal on Refugees 6, no. 3 (February 1, 1987): 9. http://dx.doi.org/10.25071/1920-7336.41239.

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The Hmong of Laos, a traditionally animist and preliterate people, speak a Sino-Tibetan language and are culturally close to the Chinese. Due to their strategic location and scouting and fighting skills, the Hmong were singled out during the war in Indochina to collaborate with the CIA as front line guerrillas. The eventual assumption of power in 1975 in Laos of communist- backed Pathet Lao forces, resulted in increasing hardships and danger for those Hmong who had complied with the U.S. Army Special Forces. By 1980, more than 110,000 Hmong were forced to flee Thailand. Most Hmong from Thai re

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Kang, Xiaofei. "Women, Gender and Religion in Modern China, 1900s-1950s: An Introduction." Nan Nü 19, no. 1 (August 4, 2017): 1–27. http://dx.doi.org/10.1163/15685268-00191p01.

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Over the last several decades, there has been a voluminous amount of scholarly literature about the transformation of women and gender, as well as about the reconstruction of Chinese religions in the context of twentieth-century Chinese modernity. The relationship and intersection of these two separated fields, however, remain uncharted territory. This essay is an introduction to three studies which address this lacuna. It places these writings in the existing scholarship on themes related to women, gender, and religion, and outlines the various ways in which they bring together the two hither

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Gupta, Juhi. "The Holy Exclusion: Religious Belief or Gender Bias? Strategies for the Embodiment of Gender Equality among Different Religions in Contemporary India." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 137–52. http://dx.doi.org/10.15503/jecs2022.2.137.152.

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Aim Religion in India continues to remain a male-bastion with men occupying positions of leadership in religious institutions and wielding inordinate control. Against this backdrop, this research analyses the recent emergence of women claiming their space in religion, with specific focus on decision making powers, accessibility to religious careers, and rights and entitlements to religious finances and accruements. Methods The review made use of extensive and in-depth analysis off secondary sources of research and informative materials available, specifically on the subject matters of re

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Afroogh, Mohammad reza, and Ali Reza Fahim. "The Status and dignity of Women in Islam and Hinduism." Journal of the Sociology and Theory of Religion 12, Extra-1 (April 10, 2021): 130–45. http://dx.doi.org/10.24197/jstr.extra-1.2021.130-145.

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The heavenly religions have spoken much about the creation of man and his place in the world of creation. The position of women in these religions, known as the revelation religions, is very high. In the ancient Hindus, woman was not dignified and regarded as much as men, although in the Upanishads the woman was intrinsically valued, and man and woman are half halves that complement each other. There is no legal difference between men and women in India today, and women can engage in political, economic, and cultural activities as men. In Hinduism, woman holds a high position as a mother, from

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배인성. "Maria Stewart's record of Resistance - Focusing on Religion and the Pure Principles of Morality -." Women and History ll, no. 25 (December 2016): 159–96. http://dx.doi.org/10.22511/women..25.201612.159.

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Jahan, Mussarat. "Status of women in Pre and Post Islamic period: An analysis." Pakistan Journal of Gender Studies 3, no. 1 (March 8, 2010): 29–41. http://dx.doi.org/10.46568/pjgs.v3i1.367.

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"He created you (all) from a single person": (Al Qur'an,39:6) Since the creation of the universe socities have been divided on the basis of gender. Across all the religions these gender difference are prevalent. If we comopare the status of women in different religions, Islam is the only religion which designate a status to women that she deserve.

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Amin, Muhammad Fahrizal. "Amina Wadud: Pendekatan Hermeneutika Untuk Gerakan Gender." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 2 (December 31, 2020): 237–54. http://dx.doi.org/10.24042/ajsla.v15i2.7040.

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Islam is a religon that very upholds of prestige and dignity every person without discriminate of gender, both men and women. However, as time goes by, the sculpture of religion becomes multi-commentation for praising certain gender and humiliating others. The gender inequality of social role is considered as divine creation, it means that everything comes from God. In contrast to the perception of feminist who considers the inequality as a social construction. The gender inequality of social role is still retaining under excuse of religion doctrine. Religion is involved to preserve conditions

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Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (June 8, 2019): 377. http://dx.doi.org/10.3390/rel10060377.

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A large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five relig

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Ulfah, Elisa. "Religious Identity Negotiation in Japanese-Indonesian Intermarriage." International Journal of Cultural and Art Studies 7, no. 1 (April 30, 2023): 30–40. http://dx.doi.org/10.32734/ijcas.v7i1.11682.

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This research is qualitative research using a life story approach. The informants of this study were seven Indonesian Muslim women and one Christian who married a Japanese man living in Japan. The study analyzes how religious identity is negotiated in the marriages of Japanese men and Indonesian women. The previous research informants were three Indonesian women who married Japanese people in Indonesia. The prior research indicates that all Japanese husbands follow the religion of their Indonesian wives. This study finds that all Japanese husbands, before marriage, follow the religion of their

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

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

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Zuhdi, M. Nurdin. "Perempuan Dalam Revivalisme (Gerakan Revivalisme Islam dan Politik Anti Feminisme di Indonesia)." Musãwa Jurnal Studi Gender dan Islam 9, no. 2 (July 30, 2010): 237. http://dx.doi.org/10.14421/musawa.2010.92.237-257.

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Conversations about women will never cease to be discussed. Because of concerns about women's studies has always been an issue that attracts attention. But unfortunately, the conversation about women in Islam has always rested on the conclusion that Islam is less or even no female friendly. It has been proven in every blade of which is recorded by history in which the marginalization of women is still happening everywhere and in almost all fields, both in the workplace, in households, communities, cultures and even countries. Marginalization of women does not only occur in Islam alone, even go

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김충현. "The Role of Jeanne d’Albret in the French Reformation and the French Wars of Religion." Women and History ll, no. 23 (December 2015): 271–306. http://dx.doi.org/10.22511/women..23.201512.271.

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

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Globalization, Gender, and Religion: The Politics of Women's Rights inCatholic and Muslim Contexts began at the 1995 United Nations FourthWorld Conference on Women in Beijing (FWCW). At this event, Jane H.Bayes and Nayereh Tohidi witnessed conservative Catholic and conservativeMuslim groups unify around issues of sexuality, sexual orientation, andthe control of women's bodies. To understand the spectrum of opinions andbetter strategize the globalized women's movement in Catholic and Muslimcontexts, the editors brought together feminists from seven countries andone region to detennine how relig

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Chisale, Sinenhlanhla S. "Sacred Spaces and Disability: African Women Theology of Disability as Pastoral Praxis." Studies in World Christianity 29, no. 1 (March 2023): 57–77. http://dx.doi.org/10.3366/swc.2023.0418.

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Generally, all religions in Africa including Christianity are numerically dominated by women, yet women experience exclusion and oppression in sacred spaces. This oppression and exclusion are worse for women and girls with disabilities due to the ableist theologies perpetuated in spaces of worship. This is enforced by the regulations that govern the physical structures and boundaries of spaces of faith. As a result, religious spatial politics is intertwined with how the body physically and spiritually conforms to the regulations of a certain religion. In conservative forms of Christianity, the

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Joy, Morny. "Women’s Journeys in the Study of Religion." Journal of the British Association for the Study of Religion (JBASR) 19 (April 27, 2018): 56. http://dx.doi.org/10.18792/jbasr.v19i0.16.

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In 1995, Professor Ursula King published an edited volume, Religion and Gender. This volume comprised a collection of essays that had been presented at the International Association of the History of Religions (IAHR) conference in Rome, 1990. As such, it marked a milestone: it was the first published volume that featured work undertaken solely by women in the history of the IAHR. In her own Introduction, Professor King drew attention to a number of important topics, such as ‘gender’, ‘postmodernism’, that were being debated at that time. The volume remains a testament to Professor King, and he

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Borchgrevink, Kaja. "Agents of Change." Religion and Gender 9, no. 1 (July 24, 2019): 70–92. http://dx.doi.org/10.1163/18785417-00901014.

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Abstract This article examines the intersection of religion, gender and development through an analysis of religious practice and development engagement among women activists in two religio-political aid organizations in contemporary Pakistan. Situated on the margins of the mainstream aid and development field, these women are rarely conceded agents of development. Yet focusing on improving women’s position and wellbeing, their activities are similar to those of many other development NGO s. As part of religio-political movements advancing gender complementarity and segregation, women’s activi

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Greenhill Hannum, Gillian. "Keeping the Faith." Religion and the Arts 27, no. 1-2 (April 11, 2023): 1–14. http://dx.doi.org/10.1163/15685292-02701001.

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Abstract In many cultures, women are the “keepers of the faith,” despite the fact that masculine pronouns are often used to identify deity or deities in most of the world’s major religions. In addition, many foundational leaders of these faiths were male—Abraham, Moses, Jesus, Muhammed, and Siddhartha Gautama (the Buddha). This double issue of Religion and the Arts seeks to explore the ways in which contemporary artists who identify as women or are non-binary or third gender engage with spirituality, both in the context of different faith traditions and as unaffiliated spiritual seekers. The e

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Santos, José Augusto Rodrigues dos. "MULHER E RELIGIÃO." Revista Relicário 7, no. 14 (June 27, 2021): 136–41. http://dx.doi.org/10.46731/relicario-v7n14-2020-176.

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Através da história, a religião tem sido uma força catalisadora para muitas das transformações mais marcantes em todas as sociedades. Como elemento de aculturação, a religião serviu como muleta psicológica e emocional para os espantos e medos que o homem experimentou pela sua incapacidade em entender as transformações do seu envolvimento. O divino emergiu com naturalidade na forma como o homem procurou entender o mundo. A mulher, raramente entrou no encontro do humano com a sua transcendência. Através dos tempos, o papel da mulher foi secundarizado, seja pelas suas particularidades biológicas,

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Lelwica, Michelle. "The religion of thinness." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 257–85. http://dx.doi.org/10.30674/scripta.67400.

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This paper examines the almost religious-like devotion of especially women in pursuing the goal of a thinner body. The quest for a slender body is analysed as a ‘cultural religion’, which the author calls the ‘Religion of Thinness’. The analysis revolves around four observations. The first is that for many women in the US today, the quest for a slender body serves what has historically been a ‘religious’ function: providing a sense of purpose that orients and gives meaning to their lives, especially in times of suffering and uncertainty. Second, this quest has many features in common with trad

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Ishaque, Nausheen. "Violence Ritualized." SAGE Open 7, no. 1 (January 2017): 215824401770152. http://dx.doi.org/10.1177/2158244017701527.

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This article aims to undertake a study of The Holy Woman by Qaisra Shahraz in terms of how it brings forth the woman question by effectively reflecting on the dangerous chemistry of tradition and religion—a chemistry meant to legitimize ritualization of violence. This naturally entails discussion on the way tradition is made to conspire with religion against women with an exclusive theoretical underpinning of postcolonial feminism. The author has kept the focus of study limited to the issues of female sexuality, celibacy, and hijab. Evidently, the discussion dilates upon how religion is supers

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Robey, Molly. "World Religions and the College Girl: Secularism and New Womanhood in Elizabeth W. Champney's Three Vassar Girls Series." Religion & Literature 54, no. 3 (September 2022): 97–120. http://dx.doi.org/10.1353/rel.2022.a908575.

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ABSTRACT: This essay explores the intersections of religion, secularism, and feminism in the popular Three Vassar Girls series, written by Elizabeth W. Champney between 1882 and 1892. I argue that these novels illuminate the manner in which secular New Womanhood was configured in the context of the emerging science of world religions. That Champney's Vassar Girls participate in the construction of this world religions discourse is, in itself, notable, but more significant is the manner in which their comparative religious study is tied to their feminism. For the Vassar Girls, examining others'

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Shah, Nasreen Aslam, Muhammad Kamran, and Muhammad Nadeemullah. "An Analysis of the Status of Women in the context of the Life of the Holy Prophet( PBUH)." Pakistan Journal of Gender Studies 1, no. 1 (March 8, 2008): 21–35. http://dx.doi.org/10.46568/pjgs.v1i1.264.

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If we study the ancient history with respect to different civilizations, cultures and religions, it is clear that without a doubt human being developed and civilized themselves through those times. But with all that progress and acted civilized behaviour in their societies, there was no respect neither rights for the women none what so ever. When some of these claim to offer some limited freedom, it was never actually given to women, history is the witness of the animalistic behaviour of these so called civilizations and religions, let it be Greeks, Arabs, Christianity or Jews. Islam is the on

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