A double-edged sword: challenging women's oppression within Muslim society in northern Nigeria

This paper reports the consequences experienced by Islam women attempting to reform gender relations among Muslim societies in northern Nigeria. The article also examines the problems encountered and its relation to the ideas, plans, and programs of gender and development (GAD) programs. In Muslim communities, few men or women disagree with the content of the GAD program aimed at addressing women's practical needs and interests, or the reform of gender relations. However, many question the GAD program on principle, viewing them as illegitimate because they are "Western" in nature. In line with this, many Muslim activists may have been branded as Western agents, funded by foreign powers to undermine Islam. As a result of this attitude, fund sources show mistrust to organizations which have religious affiliation, which further affects the aim of the organizations which is to address Muslim women's needs. Furthermore, the GAD program, which focuses solely on women's issues, only created an impression that only women are vulnerable to Western influences. The program also suggests suspicion on the issue of gender and development which hardened their stand against interventions to promote women's interests and needs. Finally, the difficult and fragile relationship between Islamic women's organization and international donor organizations, which are predominantly from Western societies with a Christian heritage, perpetuates the marginalization of Muslim women activists in the transformation of their society and religion.     

Intersectional Identities: Influences of Religion,Race, and Gender on the Intimate Relationships of Single Singaporean Malay-Muslim Women

Studies on rising singlehood in Asia have largely focused on the economic dimension. This article widens that lens by examining how religious beliefs influence single Singaporean women’s views toward marriage. Applying the intersectional paradigm expands our understanding of how religion maintains or challenges cultural norms as well as gendered and racial meanings. Drawing on in-depth interviews with 27 unmarried Malay-Muslim Singaporean women, it argues that instead of conceptualizing religion as a barrier that hinders the formation of intimate relationships, we can better understand its role in terms of how single Malay-Muslim women appropriate it to negotiate cultural constraints that limit their ability to tie the knot. The research bears important implications on how cultural and religious forces affect marriage patterns in multicultural and multireligious societies.     

Islam and development: opportunities and constraints for Somali women

This article describes the effects of the rise of Islamic extremism on women's lives in Somalia since the early 1990s. Throughout the conflict and afterwards, Somali women's organizations in different parts of the country have been active in both development work and advocacy for peace. They were challenging both the government and nongovernmental organizations to recognize and promote the role of women in society, and to resist threats to women's rights. It has been documented that religious extremists were challenging women's rights within marriage and family, to their economic and political participation outside the home, and to their freedom of dress and behavior. The paper also highlights the fact that wholesome and unwholesome traditional practices tend to be associated with Islam, and with other rights as defined in Islam. It reconfirmed that the violations against Somali women's rights are culturally rooted, and that such practice continues unchecked. Until Somali women received a better education, particularly in religious education, this situation will continue. The only hope are the women's organizations who seriously attempt to redress the extremists' strategy of marginalizing women on the grounds of religious evidence.     

Ease of remarriage for females: a cross-cultural test of competing explanations

Using data on the relative status of women in 93 societies, the authors attempt "to identify and test two explanations for the existence of sex biases in norms governing remarriage. These explanations focus on the benefits derived from imposing restrictions on women's opportunities in the remarriage process and the countervailing power women command to resist subordination and the limitation of their freedom." Results of a multiple classification analysis indicate that "both theories taken together do predict cross-cultural variation in sex biases in remarriage norms. In general, women experience more difficulty than men in remarriage in societies where females have little power in domestic contexts, there is low value attached to women's economic contribution and women have little control over property, control of female sexual expression is high, and the levirate is practiced."     

Out of Cairo: forging a new population policy

The 1994 International Conference on Population and Development (ICPD) was the first where thousands of women contributed to the agenda. The previous emphasis of population policies on the simple provision of family planning (FP) services has led to abuses such as coercion to have only one child in China or financial incentives for undergoing sterilization in India. The 1994 ICPD Program of Action provides a more humane basis for population programs by emphasizing the fact that women have fewer children when they are educated and gainfully employed. Thus, improving women's reproductive health and social status has become a central issue, and widening access to contraception remains an important objective. In addition to the 500,000 women who die of pregnancy-related causes each year, half a billion suffer infections of the reproductive tract. By failing to address these problems, many FP services actually exacerbate them. In Giza, for example, although 39% of 500 women studied used contraception (45% of those married and living with their husbands), only 1 in 7 was free of gynecological problems, urinary tract infections, and syphilis (50% had at least 2 of these conditions). The women who used contraceptives were no healthier than their neighbors who did not. Once FP clinics attempt to tend to reproductive health issues, they encounter cultural and religious constraints. For example, a woman may obtain an IUD and then suffer from severe side effects rather than return to the clinic for attention. Another woman may become infected from an illegal abortion obtained at her husband's insistence. The infection may preclude an IUD for months, so the woman may obtain oral contraceptives from a pharmacy although she knows her high blood pressure should preclude their use. Full implementation of the ICPD Program of Action would improve the status of women such as these, fostering their self-esteem, their access to education and employment, and their participation in the political process; eliminating violence against them; and making them aware of their legal rights. The success of the readjustments in FP programs, government resource allocation, and family structures which will accomplish this task will depend largely on the women who helped put reproductive health on the ICPD agenda.     

From basic needs to basic rights

After arriving at an understanding that basic rights refer to all human needs, it is clear that a recognition of the basic needs of female humans must precede the realization of their rights. The old Women in Development (WID) framework only understood women's needs from an androcentric perspective which was limited to practical interests. Instead, women's primary need is to be free from their subordination to men. Such an understanding places all of women's immediate needs in a new light. A human rights approach to development would see women not as beneficiaries but as people entitled to enjoy the benefits of development. Discussion of what equality before the law should mean to women began at the Third World Conference on Women in Nairobi where the issue of violence against women was first linked to development. While debate continues about the distinction between civil and political rights and economic, social, and cultural rights, the realities of women's lives do not permit such a distinction. The concept of the universality of human rights did not become codified until the UN proclaimed the Universal Declaration of Human Rights in 1948. The declaration has been criticized by feminists because the view of human rights it embodies has been too strongly influenced by a liberal Western philosophy which stresses individual rights and because it is ambiguous on the distinction between human rights and the rights of a citizen. The protection of rights afforded by the Declaration, however, should not be viewed as a final achievement but as an ongoing struggle. International conferences have led to an analysis of the human-rights approach to sustainable development which concludes that women continue to face the routine denial of their rights. Each human right must be redefined from the perspective of women's needs, which must also be redefined. Women must forego challenging the concept of the universality of human rights in order to overcome the argument of cultural and religious diversity which erodes women's rights. Women can, however, challenge the traditional patriarchal understanding of human rights, drawing on the energy contained in the "basic needs to basic rights" approach.     

Veiled Submission: Gender,Power, and Identity Among Evangelical and Muslim Women in the United States

The past decade has witnessed a proliferation of studies that illuminate devout women's affiliation with conservative religious communities. Despite the increasingly multicultural character of contemporary social and religious life, few studies to date have compared the experiences of conservative religious women across faith traditions. Guided by insights from cultural theory, this study begins by comparing elite gender discourses within evangelical Protestantism and Islam. Elite evangelical gender debates hinge on biblical references to women's submission. Similarly, Muslims dispute the meaning of the veil to Islamic womanhood. After outlining the contours of these debates, we draw on in-depth interview data with evangelical and Muslim women to demonstrate how these two groups of respondents negotiate gender in light of their distinctive religious commitments. In the end, we reveal that the unique cultural repertoires within these two religious communities enable women to affirm traditional religious values while refashioning such convictions to fit their post-traditional lifestyles.     

Women,conflict, and culture in former Yugoslavia

The civil war in the former Yugoslavia has taken a toll on the women's movement which has disintegrated across male-defined nationalist borders. The women's movement in this area got its start during the Second World War but was disbanded under communism until women's groups began to form in the 1970s. Today the women's movement has lost the power to oppose the war and has been unable to prevent widespread violence perpetuated against women. Some feminists who have refused to embrace nationalism and patriotism have been vilified and have had to seek refuge abroad. Recently, however, hundreds of nongovernmental organizations have been formed to provide support to women and children victimized by the war. Women have been raped and impregnated as a strategy of male warfare, and raped women who refused an abortion were ostracized. War-related rape has yet to be fully recognized as an international human rights violation, and the issue is being used as political propaganda in the former Yugoslavia while it is ignored elsewhere. Sensationalist reporting of these rapes has further victimized women and made them unable to give voice to their trauma. War also increases women's suffering by destroying economic and social welfare systems. Oxfam is helping women record their testimonies of war and reconstruct the fabric of their societies through programs which provide income-generation and training in micro-enterprises. In addition, Oxfam is strengthening electronic communication and networking among women's groups throughout the region.     

Christianity,development, and women's liberation

This paper explores the relationship between Christianity, development, and women's liberation. The article examines the opportunities and constraints, which exist for women in the tradition of mainstream Christianity regarding their sexuality and family life. These concepts were investigated within the community level, the church itself, convent life, in the economy, and at wider national and international levels. Subordination of women through religion is the result of imposing social codes regarding women's roles, behavior, and relationships with men. However, equality can be achieved if the forms and substance of religious practice is reexamined and changed with liberation of women in mind. There is also a need to address the cultural and spiritual imperialism brought about by religion.     

Colonial Oppression, Gender, and Women in the Irish Diaspora

This paper explores the relationship between colonial oppression in pre-famine Ireland and the development of gender patterns that fostered uncommon social and familial roles for women. In post-famine Ireland women's traditional family roles illustrate cultural empowerment that combined with the pull factors of employment opportunities to spawn higher female than male emigration at the same time that patriarchal oppression restricted women's full social participation in Ireland and limited their authority to specific domains of family life. Cultural changes in post-famine Ireland, including increased power for the Catholic Church, mothers' socialization of children to the moral teachings of the Church, delayed marriage, and permanent celibacy among large segments of the population, intersected to produce unique patterns of migration. For women who immigrated to the United States, the cultural background of colonial oppression instilled values that respected independence and employment. In the case of the Irish, colonial oppression initiated gender patterns that pushed women to greater familial power and occupational independence than was typical of other ethnic groups.     

Women and philanthropy in nineteenth-century Ireland

Religion played a major role in directing the philanthropy of Irish women in the nineteenth century. The most extensive systems of welfare were provided by Catholic female religious communities, but substantial and extensive charity was also provided by Protestant denominations. There was much rivalry between Catholic and Protestant charity workers, particularly in work relating to orphaned and destitute children. While the denominational basis of charity work prevented women of different religious persuasions from working together as philanthropists, lay Catholic women were profoundly affected by the limits placed on their activities by nuns. Lay Catholic women had no major tradition of organising in institutions or societies for charity work and, in consequence, the experience of organising for social change came later to Catholic women than it did to Protestant women. Catholic women were slow not only to join reform organisations but also to campaign for changes in social legislation or to demand suffrage.     

On freedom and aging: An interpretation

This article explores stages of historical development of age status and relates this to the present. Old people, already in the transition from tribal society to literate high culture, lost their leading social position. Moral and economic support was granted to them, yet the old as a social and cultural group never came back to power again in Western history. In technologically highly developed societies of the present countertrends of a new valorization of older people have set in. This is no return of gerontocracy. However, the main increase in social and cultural prestige of old people as individuals can be observed. This “readmission” is connected with the general sociological phenomenon of individualization in postmodern value orientations and lifestyles and will continue to expand.     

How secular is Europe?

A large body of literature has developed, yielding evidence that religion in general and Churches and Church leaders in particular have lost their once dominant position in contemporary Europe. Evidence is often cited in declining levels of church attendance. Whether Europe should also be qualified as secularized in terms of religious beliefs remains unclear. In this paper we investigate the degree to which European people are secular, focusing not only on religious practices, but also on beliefs. We argue that trajectories of religious change occur all over Europe, but not at similar speeds. We formulate hypotheses regarding the differences in the degree to which individuals and societies are secularized. Data from the recent European Values Study surveys are used to empirically test these hypotheses concerning patterns of variation in religious beliefs and practices. The findings provide evidence in favour of secularization theories and in contradiction to rational choice theories. In Europe, religious pluralism produces not higher levels, but lower levels of religiosity. The findings also reveal that religious denomination as well as cultural and socio-economic heritages are important factors in explaining the patchwork pattern in levels of religiosity and religious participation in contemporary Europe.     

Is There a Time for Everything? Attitudes Related to Women's Sequencing of Career and Family

Attitudes affecting career and family choices are examined in a sample of 203 US university business students, both male and female. 4 sequencing patterns were examined: the timing of marriage and career, simultaneously balancing career and family, the timing of career and children, and the choice of career with no children. Opinions were sought about women's careers before marriage, careers before children, the ability to balance children and career, and no children with a career. The results of the intercorrelation matrix analysis showed that age, marital status, and number of children were significantly correlated at a low level. Age and race were related to the belief that women should have careers before marriage. Gender is related to the beliefs about women's career before children, no children with a career, and the ability to balance a career and children. Multiple regression resulted in gender differences: women were significantly less likely to believe in no children with a career (t = 4.40, p 0.001). Women were also more likely to believe that career comes before having children (t = 2.15, p .05) and that women can successfully balance a career and children (t = 3.27, p .001). Race and attitudes were also significantly related to sequencing career and marriage (t = 2.64, p .01). The belief that women should establish their careers before marriage was more likely to occur among minorities, which was an unexpected finding. The implication is that men are more traditional in their beliefs about working women and marriage. Additional research is suggested on the examination of the relationship between race, nationality, and attitudes about the sequencing of career and marriage. An instrument that measures women's development and the factors influencing sequencing decisions at different career stages is needed. Questions remain unanswered about whether women desiring children choose less demanding careers, whether women's choice of career or employer is influenced by family considerations, and the relationship between husband's and wive's career ideals and their plans for children. The implications for counselors are that women need to be made aware of the options available and advantages and disadvantages for the sequencing of career and family. Conflict may occur with the spouse over sequencing choices. Additional counseling in various stages of a career is also important.     

Fertility expectation and employment across three female cohorts

The purpose of the study reported here is to assess the relationship between fertility expectation (total number of children expected to have or have had), childrearing career (ratio of actual or intended total time per child taken out of the labour force to rear children), and the following variables across female age cohorts: (a) age, (b) education, (c) personal income, (d) religious strength, (e) marital status, and (f) employment status. The random sample consists of 323 women. Results of simultaneous equation modelling indicates that fertility expectation and childrearing career are influenced by different factors in the age cohorts. Results are discussed in terms of role compatibility and new home economics theories.Data were part of the Winnipeg Area Study, managed by Raymond Curry in the Department of Sociology, University of Manitoba.Dr. Kingsbury received her Ph.D. from the University of North Carolina-Greensboro. Her research interests are fertility decision-making and women's employment.     

The long road from Nador to Brussels

The focus of this article is on the migration of the married Berber woman and her children from the city of Nador in Northeast Morocco to Europe. The Berber woman has her own space to move in her own world with specific boundaries. In the countryside, the setting of the boundaries of the married Berber woman is materialized primarily by the boundaries of the house and the surrounding group of women. The Berber woman's real authority in the home, her potential power, corresponds to the role of the man in the external world, which is the 'wild' for the woman. In addition to the sexually determined boundaries, there is also a spatial differentiation in behavior in the women's world. Upon her arrival in Brussels, the Berber woman enters a completely new terrain in terms of both the environment and the space that will become her internal world, the home. The Berber woman, after a period of time that varies from woman to woman, will cross the new boundary to establish contacts in the outside world. The traditional boundary system is continually challenged by the functional aspect of daily life. Many of the immigrant women see their stay in Europe as a temporary phase in their lives and prepare for returning to Morocco. To obtain an insight into the manner in which young immigrants construct their life worlds and the conflicts that can accompany it, it is necessary 1st to know their country of origin, in particular, the world that their parents and ancestors were raised in and which is structured by the boundary system described in this paper.     

Work–family attitudes and behaviours among newly immigrant Pakistani expatriates: the role of organizational family-friendly policies

The work–life interface literature is often criticized for its limited sample base, with the majority of research focusing on the experiences of white women living in nuclear family households in Western societies. This paper aims to address some of these criticisms by using a qualitative methodology to explore the impact of organizational family-friendly policies on the work–family attitudes and behaviours of 26 newly expatriate Pakistani employees in the UK. Individual, family and religious/cultural influences on these outcomes were also explored. Findings indicate that study participants undergo a shift of priorities that result from expatriation and the consequent attenuation of extended family and societal pressures to have children immediately after marriage; participants are delaying childbirth in order to gain educational qualifications and establish careers in a foreign country. A strong preference for familial childcare suggests that family-friendly policies such as part-time or flexible hours have the potential to significantly affect employment outcomes for Pakistani expatriate women, who, in the absence of extended family to provide care for children, might not otherwise return to work following childbirth. Other potential organizational interventions are also discussed.     

The Social Construction of Infertility

Health and illness are not objective states but socially constructed categories. We focus here on infertility, a phenomenon that has shifted from being seen as a private problem of couples to being seen as a medical condition. Studying infertility provides an ideal vantage point from which to study such features of health care as inter‐societal and cross‐cultural disparities in health care, the relationship between identity and health, gender roles, and social and cultural variations in the process of medicalization. Infertility is stratified, both globally and within Western societies. Access to care is extremely limited for many women in developing societies and also for marginalized women in some highly industrialized societies. We also discuss the ways in which responses to infertility are influenced by the process of self‐definition. The experience of infertility is profoundly shaped by varying degrees of pronatalism and patriarchy. In advanced industrial societies, where voluntary childfree status is acknowledged, many women experience infertility as a ‘secret stigma’; in other cultures, where motherhood is normative for all women, infertility may be impossible to hide. In the West, acceptance of the medical model is virtually hegemonic, but in other societies medical interpretations of infertility coexist with traditional interpretations.     

U.A.R.: influential factors in the acceptance of birth control and the consequential approaches to family planning

A number of factors have retarded the acceptance of birth control methods among peasant communities in Egypt: 1) the religious world-view of the peasant discourages him from interfering with the natural process of procreation; 2) the large family is important socially and economically in peasant society for strength and security and for the distribution of labor; 3) the status of a married woman depends to a great extent on the number of children, particularly the number of sons, she bears; and 4) in the Egyptian village, the midwife discourages the use of contraception. Acceptance and utilization of birth control methods in Egypt are directly proportionate to the level of education of the individual. The better the economic status of the family, the smaller the family is likely to be. Demographically, the closer a family lives to Cairo, the more likely it is that birth control techniques are being used. Egyptian family planning programs which take into consideration the difficulties of spreading the acceptance and use of contraceptives in traditional societies are discussed.