Boundary battles: Muslim women and community identity in the aftermath of violence

Robinson, Rowena

doi:10.1016/j.wsif.2010.02.010

Cited by 8 publications

(8 citation statements)

References 9 publications

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Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

“…Researchers have argued that sexual assault against minority women in India are propagated by right wing religious parties (Baxi, 2012;Adawy, 2014;Robinson, 2010;Basu, 1999). These parties promote an exclusive Hindu state (Anand, 2007;Robinson, 2010;Khanna, 2008). A coalition of various religious parties, including the BJP, collectively known as Sangh Parivar, frames Islam and Christianity as foreign entities and promotes assertive Hindu identity politics based on the superiority of the Hindu religion (Anand, 2007).…”

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

“…A coalition of various religious parties, including the BJP, collectively known as Sangh Parivar, frames Islam and Christianity as foreign entities and promotes assertive Hindu identity politics based on the superiority of the Hindu religion (Anand, 2007). Scholars have noted that religious radical right parties use the rhetoric of religious superiority to undermine the enforcement of laws against sexual violence against women in other religious communities (Anand, 2007;Robinson, 2010). Researchers have noted how the image of Hindu women has been manipulated by the religious rights movement and political parties (Basu, 1999).…”

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

“…The Hindu nationalist movement promotes the belief that traditional Hindu women are, in Basu's (1998, p. 3) words, the "repositories of religious beliefs and the keepers of the purity and integrity" of the community. According to Robinson (2010), Hindu rights parties try to "purify" the Hindu community by controlling women's behaviour (p. 365). These parties politicize violence against women to assert the superiority of one religion over others (Adawy, 2014).…”

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

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Intersection of Sexual Violence against Women and Sectarian Agendas in India

Anwary

2018

GENEROS

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Using on-line newspaper reports, this paper examines how the narratives and counter narratives of the highly publicised gang rape of Pandey in 2012 reproduce rape myths. Using thematic analysis techniques, this research examines how gang rape is used in sectarian agendas in India. It demonstrates that the responses of government, the main opposition political party, and prominent leaders of Hindu nationalist forces to rape cannot be separated from the intersection of gender, misogynist culture and politics. Findings indicated that violated women’s bodies became a space for political debates between a conservative, opposition political party’s claims about Indian traditions and the government of India. These findings have important implications if we want to challenge rape myths that obscure the need for social and political transformation to stop rape. The highly publicised rape of Pandey marked a turning point for the anti-rape movement in India.

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Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

Section: Sexual Violence Against Women and Hindu Religious Radical Rimentioning

confidence: 99%

See 2 more Smart Citations

Intersection of Sexual Violence against Women and Sectarian Agendas in India

Anwary

2018

GENEROS

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“…As discussed above, many Muslim women college students may see the veil as means to bridge the gap between traditional Islam and U.S. values (Ajrouch, 2007). Numerous studies find that the experiences of Muslim women in the United States are unique from those that live in other countries (see Arjouch, 2007 andRobinson, 2010). Ajrouch and Kusow (2007) suggest that it is necessary to consider immigrant status since one's status in their country of origin, in addition to the systems of stratification in the US, work together to create various integration outcomes.…”

Section: Social Biasmentioning

confidence: 99%

Muslim women and the veil: an experimental study of social bias

Shin

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Muslim and Hindu Women’s Public and Private Behaviors: Gender, Family, and Communalized Politics in India

Desai

Temsah

2014

Demography

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Prior research on fundamentalist religious movements has focused attention on the complicated relationship between gender, family and religion. Using data from a nationally representative survey of 30,000 Hindu and Muslim women, this study compares the daily public and private behaviors of women in India to examine how gender and family norms are shaped in the context of communalized identity politics. Building on the theoretical framework of “doing gender”, it argues that because communal identities are expressed through externally visible behaviors, greater religious differences are expected in external markers of gendered behaviors and family norms. Results indicate that Muslim women are more likely to engage in veiling and less likely to venture outside the home for recreation and employment. However, religious differences are absent when attention is directed at private behaviors such as household decision making power, gender segregation within households, and discrimination against daughters. Results underscore the multidimensionality of gender.

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Boundary battles: Muslim women and community identity in the aftermath of violence

Cited by 8 publications

References 9 publications

Intersection of Sexual Violence against Women and Sectarian Agendas in India

Intersection of Sexual Violence against Women and Sectarian Agendas in India

Muslim women and the veil: an experimental study of social bias

Muslim and Hindu Women’s Public and Private Behaviors: Gender, Family, and Communalized Politics in India

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