Suchergebnisse

If Islam is to be studied anthropologically, then it must be considered a distinctive historical totality that organizes various aspects of social life, rather than a heterogeneous collection of objects designated as Islam by various people. Ernest Gellner's (1981) attempt at conceptualizing Islam as a totality is shown to rely on non-Islamic conceptions of religion & politics. Gellner's account is also present as a dramatic struggle, with each character, eg, rural tribe or urban merchant, playing its part. This schematic description of social behavior leaves no room for the idiosyncratic gesture. Gellner's dramaturgical presentation of Islam also excludes those who do not appear to act, eg, women & peasants. It is concluded that any conceptualization of the Islamic religion that does not account for historical tradition as an organizing narrative will fail to understand Islam. 42 References. H. von Rautenfeld

Describes the continued violation of women's basic human rights in contemporary Muslim societies & its justification in the name of tradition, religion, the social order, morality, &/or culture. Particular concern is expressed regarding the increasingly radical & fundamentalist manifestations of Islam over the last quarter of the 20th century, arguing that this has contributed to the rise of a state of "gender apartheid" in these countries. Islamist discourse on women's rights is analyzed, noting several ambiguities. It is argued, however, that neither Islam itself nor Muslim culture can be held responsible for perpetuating women's subjugation; rather, this situation is brought about by male political elites who misrepresent the patriarchal structure as one mandated by religion & culture, thus justifying women's continued subordination. The constraints Muslim women confront when they attempt to rebel against this situation & assert their human rights demonstrate the powerful forces of cultural & political factors in maintaining the (unequal) status quo, even in the face of international law calling for sexual equality. K. Hyatt Stewart

Explores the interplay of gender & religious community in Bijnor, India, where "Hindu" & "Muslim" are not just religious identities, but also distinct social & political categories. The articulation of communal harmony is described, along with the reality that communalism is not only thriving; it is institutionalized in ways that impact the Hindu minority's access to important resources & has occasionally erupted into violent conflict. Communal differences in dress, diet, & customs are described, along with social & political processes that hinder Muslim women more than their Hindu counterparts. Stereotypes that strengthen everyday sexism & communalism are explored, noting that both Muslim & Hindu women are expected to be subservient to men, not allowed to control economic resources, & told not to work outside the home. However, different identities of Muslim & Hindu women are essentialized in communalized rhetoric based on religious doctrine. Examples discussed include media images of Muslim women as victims of Islam, political manipulation of the Shah Bano case, & portrayals of Hindu women as torchbearers of tradition. 61 References. J. Lindroth

The nature & implications of the consumption & leisure patterns of Algerian male youth during the 1980s are discussed in an analysis of rai music: a mixture of Western & traditional styles performed predominantly by young male artists. Rai music seems to reflect male youths' desires & difficulties coming to terms with new love relationships & with adulthood. The central themes of this musical form were love, lust, emphasis on traditional family relationships with a caring mother & respected father, glorification of Islam, association of women with sorcery, & concern regarding women's entrance into recently male-dominated realms of society. However, the extent to which different individuals accepted these diverse beliefs was highly variable. Rai frequently expressed the desire for young males to create their own social sphere separate from the parent generation. Relationships with females were seen as an entrance into the adult world; however, these relationships were complicated by the gender division in leisure activities & consumption, & concern regarding women's emerging social freedoms. It is concluded that rai is reflective of the major crisis in modern Algerian culture -- the conflict between young men's movement toward Islam & the Westernization of culture. 55 References. T. Sevier

Examines wife abuse in Muslim communities of Toronto, Ontario, as one aspect of the conflict between traditional communities & Canadian norms/laws central to the multiculturalism debate, drawing on 1994 focused interviews with 13 Muslims & 5 non-Muslims. Emphasis is on the provision of culturally sensitive social services by matching Muslim clients with Muslim practitioners. A wide range of Islamic perspectives was explored to highlight the ideological debate in the diverse Muslim community. Nine Muslim respondents identified themselves primarily with religion & indicated that their views on wife abuse were framed by Islamic codes of conduct. The other 4 Muslims identified themselves in terms of their ethnic-cultural community. Significant differences of opinion about the nature/causes of wife abuse were revealed, even among the religious Muslims, who expressed different interpretations of Islamic scripture. All Muslim respondents expressed negative assessments of mainstream counseling services. It is contended that the Islamic pluralism in Toronto precludes simplistic generalizations about "the" Muslim view on spousal abuse. 18 References. J. Lindroth