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This work of research by Taj Hashmi puts the issue of women's position in society in historical as well as Islamic perspectives to relate it to the objective conditions in Bangladesh. In eight illuminating chapters, he narrates how Quranic edicts about women have through the ages been misinterpreted by the power elites and the mullahs to suppress women. Even NGOs are not immune from exploiting them. Hope, according to the author, lies in the literacy and economic self-reliance of the Bangladeshi women.
Women and Islam in Bangladesh -- Muslim family law in Bangladesh -- CEDAW, Islamic law and women in Bangladesh -- Dowry, women and law in Bangladesh -- Women, income and dowry in Bangladesh
This study, done within the comprehensive Weberian framework, focuses on religion and social change in Bangladesh through an imaginative use of qualitative as well as quantitative methods of modern social research. It first provides a sociological interpretation of the origin and development of Islam in Bengal using historical and literary works on Bengal. The main contribution is based on two sample surveys conducted by Mrs. Banu in 20 villages of Bangladesh and in three areas in the metropolitan Dhaka city. Using these survey data, she gives a sociological analysis of Islamic religious beliefs and practices in contemporary Bangladesh, and more importantly, she studies the impact of the Islamic religious beliefs on the socio- economic development and political culture in present-day Bangladesh. She also shows how Islam compares with modern education in social 'transforming capacity'. This careful and rigorous work is a notable contribution to sociology of religion and helps to deepen our understanding of the interactions between religious and social changes common to many parts of the Third World.
Through extensive field research, Elora Shehabuddin explores the profound implications of women's political and social mobilization for reshaping Islam. Specifically, she examines the lives of Muslim women in Bangladesh who have become increasingly mobilized by the activities of predominantly secular NGOs, yet who desire to retain, reclaim, and reshape-rather than reject-their faith. In their employment and in their interactions with the legal system, the state, NGOs, and political and religious groups, women are changing state practices, views of women in the public sphere, and the nature of lived Islam itself. In contrast to most work on Islam and Muslims, which has focused on the Middle East and has privileged the study of religious and legal texts, this book redirects our attention to South Asia, home to one of the largest Muslim populations in the world, and emphasizes the actual experiences of Muslims. Women and gender, as well as Bangladesh's formally democratic context, are central to this inquiry and analysis.
This book analyzes perceptions of self, power, agency, and gender of Muslim women in a rural community of Bangladesh. Rural women’s limited power and agency has been subsumed within the male dominated Islamic discourses on gender. However, many Muslim women have their own alternative discourses surrounding power and agency. Sarwar Alam intertwines an exploration of these power dynamics with reading of the Qur’an and Hadith, and analyzes how Muslim women’s perception of power and gender are linked to their relationship with religion.
Family, Law and Politics, Volume II of the Encyclopedia of Women & Islamic Cultures, brings together over 360 entries on women, family, law, politics, and Islamic cultures around the world.
The first book to examine the troubled relationships between women, Islam and cinema.
Bangladeshi women recall the sexualized violence of the war of 1971, fought between India and what was then East and West Pakistan.
Founded in 1972 and now the largest NGO in the world, BRAC has been lauded for its efforts aimed at lifting the poor, especially women, out of poverty. In BRAC, Global Policy Language, and Women in Bangladesh, Manzurul Mannan—while not denying the many positive accomplishments of BRAC—places the organization under a critical microscope. Drawing on his experience as a Bangladeshi native and BRAC insider, Mannan provides unique insights into not only BRAC's phenomenal growth and its role in diffusing western and development ideologies but also, more importantly, how target populations have been affected culturally and socially. He explains how BRAC has employed western ideas, theories, and philosophies of agency when engaging in development interventions in even the remotest villages, seeking to transform social structures, women's status, and the local polity. The resulting intermingling of exogenous perspectives with local knowledge leads to a degree of inconsistency and dissonance within BRAC's own operations, while generating opposition from local commoners and elites. Cautionary yet hopeful, the book advocates greater cultural sensitivity as a way to mitigate conflict between BRAC and the constituencies it serves.
The author discusses the rights of women in Islam with regards to marriage, divorce, property, inheritance, custody of children and the male-female relationship with reference to the religious laws laid down in the Koran.