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Shayara Bano knocked at the doors of the Supreme Court to challenge her husband's sudden decision of ending their marriage using the three dreaded words: talaq, talaq, talaq. A 1980s Bollywood movie sparked off a national debate on the validity of instant divorce, which even saw Dawat-a four-page daily published by the Jamaat-e-Islami Hind-talking about triple talaq as per the Quran. For a long time, the battle against instant talaq has garnered public attention. In Till Talaq Do Us Part, Ziya Us Salam, an eminent social commentator and an associate editor at Frontline, presents a holistic view of how divorce works in Islam. Ranging from triple talaq to talaq granted over three months to khula and talaq-e-tafweez, the book also discusses other methods of divorce available to a Muslim couple which go ignored thanks to all the attention on talaq, talaq, talaq.
Muslim society in India remains in a state of denial when it comes to nikah halala. The Quran allows divorce twice. After that the spouses either live together happily or divorce gracefully. Nowhere does it allow marriage with a pre-arranged date of divorce to a new man only to go back to the former husband. Nikah Halala: Sleeping with a Stranger is a probing exercise that exposes the cycle of instant triple talaq followed by a fake marriage, which too ends with another instant triple talaq that allows the woman to marry the former husband. While the holy book does not mention instant triple talaq, this tradition is unique to the Indian subcontinent that claims to bring squabbling couples together but ends up making a mockery of the faith and punishes women for the crimes of men. The first ever book to talk of the subject, Nikah Halala presents the sordid reality of mock marriages against the background of Quranic injunction on the subject and exposes the departure in practice from the teachings of the holy book that gives divorced women complete freedom to follow their path.
Not much is known about what is arguably the world's, and certainly India's, largest Islamic organization -- the Tablighi Jamaat. From poverty-stricken peasants of Bihar to dairy farmers of Mewat, its members attend three-day retreats in local mosques, and at times, the Markaz in Delhi. They come of their own free will, at their own expense. The Tabligh tells its members to look within, that life is about internal cleansing with regular prayer that paves the path to spiritual uplift. Unlike other Islamic organizations that balance the here and the hereafter, the Tabligh is concerned only about 'matters beyond the sky and under the earth'. Its steadfast refusal to take a political stand has stood it in good stead. It is the 'ideal Muslim organization' for some -- focused solely on introspection in isolation. Now, for the first time, author Ziya Us Salam provides an inside view of the organization that unwittingly became a 'hotspot' during the novel coronavirus pandemic in 2020.
Why do we not see Muslim women heading to a mosque for prayers on Fridays? Why don't they participate in funeral prayers in the Indian subcontinent? Men and women pray at al-Masjid al-Haram in Mecca. They pray in Al Masjid al Nabavi in Medina. Why cannot they pray in their neighbourhood mosques in India? Islam does not discriminate between men and women. The Quran promises as much reward for a roza (fast), a Hajj or an act of charity for a woman as a man. At nearly 60 places, it asks both men and women to establish prayer, as opposed to merely offering prayer. Establishing prayer, scholars agree, is done through congregation. Men do it by praying in mosques. But what about women? They are denied the right to enter mosques across the Indian subcontinent. Women in Masjid: A Quest for Justice aims to give voice to those women who have been denied their due by our patriarchal society. It tells the reader that Prophet Muhammad clearly permitted women to enter a mosque. It is a permission well respected in mosques across West Asia, Europe and America. Yet, in an overwhelming majority of mosques across India, women are virtually barred from entry. No explicit ban, just a tacit one. Drawing its arguments from the Quran and Hadiths, the book exposes the hypocrisy of men who deny women their right to pray in mosques in the name of religion, thus revealing entrenched patriarchal beliefs masquerading as faith. It also tells the stories of those brave women who are fighting for their space in mosques across the world. From Nizamuddin and Haji Ali Dargah to mosques in lanes and bylanes of India, the fight is on. Women in Masjid is all about righting a historical wrong.
True crime writer and sometime-sleuth Bailey Weggins took the world by storm in Kate White's sexy and suspenseful debut novel, If Looks Could Kill. Now, in Bailey's latest outing, she takes the plunge into a world of domestic divas and deadly nuptial doings... When she gets a call from Ashley Hanes on a frigid night, Bailey expects to be hit up for fashion show tickets. Instead Ashley reveals that two bridesmaids from Peyton Cross's wedding have recently died in freak accidents...and Ashley is terrified she's next. A bridesmaid herself-with the dress to prove it-Bailey dashes off to Ivy Hill Farm, the home of Peyton's catering empire in Greenwich, Connecticut. Bailey's barely warmed up after the cold drive before another bridesmaid takes a walk down the aisle of no return. Now following a dangerous trail of clues that will take her from New York's trendy Lower East Side to a fabulous oceanfront hotel in Miami, Bailey could become the headline of the next true crime story: Four Funerals and a Wedding.
Treading the Beaten Path is a rereading of history through the review and critical analysis of fifty books. It is an in-depth analysis of major events that shaped the history of contemporary India. Amongst authors are B R Ambedkar, Rajdeep Sardesai Jai Ram Ramesh, Ramachandra Guha, Kuldip Nayyar, Zoya Hassan and a host of others. Major epochs in history like the Mughal period, Partition of India, the Emergency, Operation Blue Star etc. are included. The biographies of Sheik Abdulla, Feroze Gandhi and critical studies on S C Bose, Nehru and Gandhi form a part. Epochs of history include the partition of Bengal and Andhra Pradesh. A look at the two-part defense of Hinduism by Shashi Tharoor is a highlight. An evaluation of the Communist, Hindutva and Mandal movements is undertaken. On a lighter vein the biographies of Mohamed Rafi, Kishore Kumar and Sahir Ludhianvi are explored. The reviews have a personal touch as the author has thought out of the box to add his opinion to many a contentious issue at hand. In that sense it is not a review but a critical narrative with the book acting only as a template with the discussion many a time spilling beyond the confines of it.
Five elderly women and men in their lives: husbands, lovers, sons, and friends. All living in the margins of society, ageing, enduring, struggling to make two ends meet. These touching tales, with their humour, delicacy and warmth, are each centred on a woman character. There is Kuli ( Talaq ) who finds herself unexpectedly divorced in the heat of a quarrel, but decides to defy societal taboos with her ex-husband, companion of many years. Mohini, lonely after her sons leave home, vows that since her husband objects to her verbosity, she will henceforth talk only to the crows and cranes ( The Saga of Kagaboga ). Kamal ( The Poet s Wife ) discovers how harsh the indifference of today s world can be while Anandi ( He said, Pani ) moans the sudden loss of her only friend and the simple pleasures of their companionship, even as insensitive forces question her links with the old man. Finally, there is the ageing actress, Kusum ( Love Story ), who, after a lifetime of devotion to her lover, finds herself alone, and questioning what it was all about. This volume, spanning over three decades of writing, shows an unusually tender side to Mahasweta Devi, widely known for her satiric prose and biting indictment of societal inequalities. Mahasweta Devi is one of India s foremost writers. Her powerful fiction has won her recognition in the form of the Sahitya Akademi (1979), Jnanpith (1996) and Ramon Magsaysay (1996) awards, the title of Officier del Ordre Des Arts Et Des Lettres (2003) and the Nonino Prize (2005) amongst several other literary honours. She was also awarded the Padmasree in 1986, for her activist work among dispossessed tribal communities. Vikram Iyengar, currently engaged in research in performance studies, is also a Kathak dancer. He is based in Calcutta.
This book traces the evolution of organisational activism among Muslim women in India. It deconstructs the 'Muslim woman' as the monolith based on tropes like purdah, polygamy, and tin talaq and compels the reader to revisit the question of Muslim women’s individual and collective agency. The book argues that the political field, along with religion, moulds the nature and scope of Muslim women’s activism in India. It looks at the objectives of four Muslim women’s organisations: the Bazm-e-Niswan, the Awaaz-e-Niswaan, the Bharatiya Muslim Mahila Andolan and the India International Women’s Alliance (IIWA), in close interaction with the political landscape of Mumbai. The book explores the emergence of gender-inclusive interpretation of Muslim women’s rights by Muslim women activists and challenges the dominant and reductionist stereotypes on Muslim women, community, and absolutist ideas of Islam. It argues that Muslim women are not passive victims of their culture and religion, rather they can develop a critique of their marginality and subjugation from within the community. Revisiting Muslim Women’s Activism traces the evolution of a community-centric approach in women’s activism and records a fragmented view on women’s rights from within the community and religious leadership. It also delineates the distinctiveness of this activism that considers religion and culture as resources for empowerment and as sites of contestations. Moreover, the book documents the narratives of Muslim women’s struggle and resistance from their location and lived experiences. It will be of interest to students and researchers of women’s studies, gender studies, political science, sociology, anthropology, law, and Islamic studies.
In this definitive history of a unique tradition, Tyler D. Parry untangles the convoluted history of the "broomstick wedding." Popularly associated with African American culture, Parry traces the ritual's origins to marginalized groups in the British Isles and explores how it influenced the marriage traditions of different communities on both sides of the Atlantic Ocean. His surprising findings shed new light on the complexities of cultural exchange between peoples of African and European descent from the 1700s up to the twenty-first century. Drawing from the historical records of enslaved people in the United States, British Romani, Louisiana Cajuns, and many others, Parry discloses how marginalized people found dignity in the face of oppression by innovating and reimagining marriage rituals. Such innovations have an enduring impact on the descendants of the original practitioners. Parry reveals how and why the simple act of "jumping the broom" captivates so many people who, on the surface, appear to have little in common with each other.
Within the social, political, and economic contexts existing in modern-day India, family is neither a simple remnant of tradition nor a domain merely representing insulated private lives. Rather, it is implicated in malleable yet overpowering structures, relationships, and practices. If the 'family' is a crucial site of ideological and imaginative investments playing a critical role in reproducing and defining contemporary selves and societies, 'families' are responsive to and constrained by the complex dynamics in which they are enmeshed. Family relationships remain fundamental to survival and security even as policy and legislative imperatives as well as reproductive and communication technologies play a crucial role in reshaping them. Critically interrogating the extant approaches to and concepts within the study of family, Family Studies brings together diverse contributions by scholars from varied backgrounds to focus upon issues central to the conceptualization of family and their implications for Indian society. The chapters in this volume make a strong case for why family as an ideological construct and families as a multitude of lived relationships should continue to be subjects of critical social scientific attention.