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Fatima is born and her mother dies after her birth, making her a GAGA due for sacrifice by King Gariba in the kingdom of Katanga. She is imprisoned but later escapes with her friend Balma to the city of Accra. Three assassins are hired by the king to pursue and kill Fatima and her friend. They did indeed kill Balma in the city of Accra, but Fatima eventually eludes them. King Gariba intends later to invade a neighboring kingdom of Sangatanga so as to capture and sacrifice more GAGA women, but Fatima kills him in the battle of Sangatanga.
"Gripping, hugely involving, and very satisfying" KATE MOSSE Set in Pakistan, London and Egypt, this epic drama centres around the life of Zarri, the glamorous daughter of a wealthy landowner. Zarrie Bano is the charismatic 28-year-old daughter of a wealthy Muslim landowner. She falls in love with Sikander, a business tycoon to whom her father takes an immediate dislike. When Zarri's brother is killed in a freak accident, her father decides to make her his heiress, resurrecting an ancient tradition and forcing her into marriage to the Holy Koran, to become her clan's 'holy woman' - a nun. A powerful and compelling family drama, The Holy Woman is a romantic story of love and betrayal within a wealthy Muslim community.
Should She Choose Her Father S Legacy Or Listen To Her Heart? Zarri Bano Is The Glamorous Twenty-Eight-Year-Old Daughter Of A Wealthy Muslim Landowner, Habib Khan. She Falls In Love With Sikander, A Business Tycoon And Plans To Marry Him, But Her Father Takes An Instant, Irrational Dislike To Sikander And Vetoes The Match. When His Only Son Is Killed In A Freak Riding Accident, Habib Khan Decides To Make Zarri Bano His Heiress, Resurrecting An Ancient Tradition Which Decrees That An Heiress Must Remain Celibate. Zarri Bano Is Thus Forced Into Marriage To The Holy Koran And Becomes Her Clan S Holy Woman . But Will Zarri Bano S Heart Allow Her To Ignore Her Love For Sikander? And Can Sikander Live Without Her? Set In Contemporary Pakistan, London And Egypt, Fated To Love Is A Romantic Story Of Love And Betrayal, With All The Pressures And Conflicts That Modern Life And Old Traditions Bring. A Lean, Lyrical Meditation On Tradition And Independence, Sensuality And Sacrifice The Times A Very Moving Tale Of Love, Passion And Islamic Traditions . . .Difficult To Put Down Bbc National Asian Network A Dramatic Story Of Family Intrigue, Religious Passions And Riproaring Romance Michèle Roberts
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Published in English for the first time, and the only Arabic epic named for a woman, The Tale of Princess Fatima recounts the thrilling adventures of a legendary medieval warrior universally known throughout the Middle East and long overdue to join world literature's pantheon of female heroes. A Penguin Classic A fearsome, sword-slinging heroine who defeated countless men in stealth attacks on horseback, Dhat al-Himma, or Princess Fatima, was secretly given away at birth because she wasn't male, only to triumph as the most formidable warrior of her time. Known alternately as "she-wolf," "woman of high resolve," and "calamity of the soul," she lives on in this rousing narrative of female empowerment, in which she leads armies of more than seventy thousand men in clashes between rival tribes and between Muslims and Christians; reconciles with her father after taking him prisoner; and fends off her infatuated cousin, who challenges her to a battle for the right to marry her. Though her cousin suffers an ignominious defeat, he impregnates Fatima against her will and, when she gives birth to a Black son, disowns his own son, who also grows up to be a great warrior, eventually avenging his mother's honor. The epic culminates in a showdown between Fatima and another formidable warrior woman, and earns Fatima a place alongside the likes of Circe, Mulan, Wonder Woman, Katniss Everdeen and other powerful women.
The Prophet Muhammad’s reported traditions have evolved significantly to affect the social, cultural, and political lives of all Muslims. Though centuries of scholarship were spent on the authentication and trustworthiness of the narrators, there has been less study focused on the contents of these narratives, known as Hadith or Sunnah, and their corroboration by the Qur`an. This book is a first step in a comprehensive attempt to contrast Hadith with the Qur`an in order to uncover some of the unjust practices by Muslims concerning women and gender issues. Using specific examples the author helps the reader appreciate and understand the magnitude of the problem. It is argued that the human rights and the human development of Muslim women will not progress in a meaningful and sustainable manner until the Hadith is re-examined in a fresh new approach from within the Islamic framework, shifting the discourse in understanding Islam from a dogmatic religious law to a religio-moral rational worldview. The author argues that such re-examination requires the involvement of women in order to affirm their authority in exegetical and practical leadership within Muslim societies, and she encourages Muslim women to stand up for their rights to effect change in understanding the role of sunnah in their own life.
Hunger and Shame is a passionate account of child malnutrition in a relatively wealthy populace, the Chagga in Mt. Kilimanjaro, Tanzania. Views of family members, health workers and government officials provide insights into the complex of ideas, institutions and human fallibility that sustain the shame of malnutrition in the mountains. Discussing the moral and practical dilemmas posed by the presence of malnourished children in the community, the authors explore the shame associated with child hunger in relation to social organization, colonial history and the global economy. Their discussions challenge the reader to ask fundamental questions concerning ethics, the politics of poverty and shame and social relations.
To an outside observer, Psychogenic Non-Epileptic Seizures (PNES) look like epileptic seizures. The manifestations of PNES include collapses, impaired consciousness, and seizure-related injuries. However, unlike epileptic seizures, which are the result of abnormal electrical discharges in the brain, most PNES are an automatic psychological response to a trigger perceived as threatening. Not least because the changes in the brain that underpin PNES cannot be visualised easily with clinical tests (such as the EEG), there are many uncertainties and controversies surrounding the condition. Patients often provoke a mixture of emotions in healthcare professionals. In the authors' previous book, In Our Words: Personal Accounts of Living with Non-Epileptic Seizures, over 100 individuals with PNES and their family wrote about their experiences with the condition. While some had positive care experiences, many were left feeling confused, angry, and abandoned by the clinicians they had encountered. Non-Epileptic Seizures in Our Experience: Accounts of Health Care Professionals complements the authors' previous book by presenting the perspectives of over 90 members of different healthcare professions from around the world. The anonymous publication format has enabled many not only to share success stories but also to be open about difficulties and failures. This volume will be an invaluable resource for both highly experienced professionals as well as relative novice and those experiencing PNES. This book will challenge negative attitudes surrounding the condition, improve understanding between healthcare professionals and patients, and - ultimately - advance the quality of care provided for those with PNES.
This book explores how stereotypes of “oppressed Muslim women” feed into the self-representations of women with a Muslim background. The focus is on women active in, and speaking on behalf of, a wide variety of minority self-organisations in the Netherlands and Norway between 1975 and 2010. The author reveals how these women have internalised and appropriated particular stereotypes, and also developed counter-stereotypes about majority Dutch or Norwegian women. She demonstrates, above all, how they have tried time and again to change popular perceptions by providing alternative images of themselves and of Islam, paying particular attention to their attempts to gain access to media debates. Her central argument is that their efforts to undermine stereotypes can be understood as an assertion of belonging in Dutch and Norwegian society and, in the case of women committed to Islam, as a demand for their religion to be accepted. This innovative work provides a “history from below” that makes a valuable contribution to scholarly debates about citizenship as a practice of inclusion and exclusion. Providing new insights into the dynamics between stereotyping and self-representation, it will appeal to scholars of gender, religion, media, and cultural diversity.