3 edition of Socio-legal status of Muslim women found in the catalog.
Socio-legal status of Muslim women
Muniza Rafiq Khan
|Other titles||Sociolegal status of Muslim women.|
|Statement||Muniza Rafiq Khan.|
|Series||Women in the Third World, Women in the Third World (New Delhi, India)|
|LC Classifications||KNS516 .K46 1993|
|The Physical Object|
|Pagination||xii, 136 p. ;|
|Number of Pages||136|
|LC Control Number||92907505|
This book is an urban ethnographic study of several Muslim women's organisations in northern India. These organisations work to carve out spaces that allow for the articulation of alternative experiences and conceptions of religion and justice that challenge Islamic orthodoxy as well as the monopoly of the Indian state in the domain of family : Mengia Hong Tschalaer. Women Judges in the Muslim World: A Comparative Study of Discourse and Practice offers a socio-legal account of public debates and judicial practices surrounding the performance of women as judges in eight Muslim-majority countries.
We have already written on the most common social issues in india and we keep adding more and more articles regarding the contemporary social issues in india and social problems faced by India. This is an effort to bring to the social evils of India to the notice of as many people as possible. World Conference on Women‘s Studies, organized by The International Institute of Justice and Muslim Women: The Status of Triple Talaq in India Today S.T Nasreen Class, Cast and Gender Nishu 24 Women and Law: Socio- Legal Issues Related to Women Empowerment in India S Kulshrestha 25 Role of ‗Family‘ in Crime Causation - The.
February This publication is made possible by the support of the Aurat Foundation under Gender Equity Program and the American people through the United States Agency for International Development (USAID). In so far as socio-legal and health discourses on pornography frame concerns of public health and the protection of vulnerable women and children, my analysis of Motion M suggests that this concern is both not so well-intentioned and has a genealogically-traced history dating back to the Social Hygiene Movement of the early s.
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Genre/Form: Aufsatzsammlung: Additional Physical Format: Online version: Khan, Muniza Rafiq. Socio-legal status of Muslim women. New Delhi: Radiant Publishers, Additional Physical Format: Online version: Khan, Muniza Rafiq.
Socio-legal status of Muslim women. Sangam, (OCoLC) Document Type: Book. About the Book This is the only comprehensive work specially devoted to the Shah Bano Judgement. No other book together the different strands of Islamic Shariah and Law, and analyses them in depth.
Akhtar has under taken his research in this highly Volatile area for high lighting the problems relating to maintenance of divorced wives in the right perspective.
starting with chapter two, "status of women during Jahiliya" (in reference to pr-Islamic societies) and ending with chapter eight, "Muslim Personal Law--the Need for Reform.". Jizyah, also spelled jizya, historically, a tax (the term is often incorrectly translated as a “head tax” or “poll tax”) paid by non-Muslim populations to their Muslim rulers.
The jizyah is described in the Qurʾān as a tax that is imposed on a certain erring faction from among the People of the Book (Ahl al-Kitāb; Socio-legal status of Muslim women book groups such as Christians and Jews recognized in the.
Khan, Muniza Rafiq. Socio-legal status of Muslim women. New Delhi; New York: Radian Advent Books (Distributor); Maitra, Sunil. Muslim Women's Act: Deathknell of Secularism.
New Delhi: Communist Party of India (Marxist), distributed by National Book Centre. Keywords: Legal Status, Women Education. Introduction The status of Women in India has been subject to many great changes over the past few millennia. From equal status with men in ancient times through the low points of the medieval period, to the promotion of equal rights by many reformers, the history of women in India has been : Asha Rani.
Theory and Method in Socio-Legal Research by South Asian Muslim women. issues regarding the legal status of the biobank samples and the social sustainability of biobank operations remain a. CEDAW within a Religious, Cultural and Socio-legal Context. Since its inception as an independent nation inPakistan has struggled with multiple strands of its identity (religious, cultural, ethnic, linguistic) and the manner in which these inform conceptions of state, government, law and society, as well as the status of : Shaheen Sardar Ali.
In Muslim personal law, "female heirs generally take half the share of the male heir; so the status of a Muslim woman in the field of inheritance could hardly be said to be an emancipated one" [Rama Mehta, Socio-Legal Status of Women in India (Delhi: Mittal Publications ), ].Cited by: 6.
This is the socio-legal manuals in MARG’s publication. This manual provides legal awareness in details on our fundamental rights like- right to equality, freedom, life and personal liberty etc.
Improving the Socio Legal Status of Muslim Women in India. Read More. Rights of Muslim Women in India. Read More. Schemes in Uttar Pradesh. Critical Assessment of the Scheduled Tribe Women Empowerment in Present Social Order Reviews of Literature September () 2 (2): » Full Text (PDF) Socio-Economic Status and Associate Problems of the Tribals: A Case Study of a Village in Kurung Kumey District of Arunachal Pradesh.
Short report-Improving Socio-Legal Status of Muslim women; BMMA- Sehr adolescent girl’s group in Mumbai; Presentation on BMMA at Kolkata University; Consultations with lawyers in Kolkata ‘Improving the Socio-Legal Status of Muslim Women in India’ PUBLIC HEARING ON ORAL/UNILATERAL DIVORCE ON 17 DECEMBER IN MUMBAI.
This book is an attempt to do precisely that. If the Quranic text and the hadith literature can be suitably re-read and reinterpreted, it will not be difficult to accord women an equal status in society. This book is a modest attempt to arm Muslim women with Islamic arguments for their empowerment.
Drawing on original survey research, this study examines how lay Muslims in Malaysia understand foundational concepts in Islamic law. The survey finds a substantial disjuncture between popular legal consciousness and core epistemological commitments in Islamic legal theory.
(muslim) personal law i.e. muslim women (protection of rights on divorce) act, The Code of Criminal Procedure, being a general law has a uniform applicability to all the persons irrespective of their religion, caste or status whereas Muslim personal law is a special law applicable to those who are professing Muslim religion and those.
This distinction has had a profound impact on the fate of Tunisia and has manifested itself in divisive debates over politics, the state, and religion as well as women's socio-legal status that have led to a series of mass civic actions culminating in revolution.
State Consultation – Improving Socio-Legal Status of Muslim WomenKalina Campus, Mumbai University A full day consultation on improving the socio-legal status of Muslim community was held in Kalina campus of Mumbai University co-organized by Bharatiya Muslim Mahila Andola, Rajiv Gandhi Centre for Contemporary Studies and Multiple Research and Action Group More than Muslim women and.
The chapter then provides a socio-legal perspective of the issue by reprinting two studies. The legal status of the Muslim women in Bangladesh is defined by the principles of Sharia through Muslim Personal Law along with the general law which is non-religious and secular in its character.
organization, business, spectator, or other. Star Law Book Review. Rights of Muslim Women. PROFESSOR Dr. Taslima Mansoor, Chairman Department of Law and former Dean Faculty of Law, Dhaka. Women had only the role of a ‘good wife’ to play, and if a woman ventured out to work, she was seen as a bad woman, going against societal norms.
Women were expected to cook food and eat only after the men, with whatever meager amount of food is left. This led to rampant malnutrition among women, and an extremely poor health status.Taking a socio-legal approach, it analyses the changing nature of the dowry practice and its relation to women's increasing paid labour force activity.
Despite anti-dowry legislation, it is argued here that the dowry system continues in the form of the appropriation of wives' income.
Having realised that the socio cultural scenario of the region together with deep rooted interpretations of religions, superstitions, taboos etc.
have hindered and retarded the growth of development of women as valuable resource persons, we now would like to focus on the socio legal status of women in Bangladesh.