Islam: The Basics

Turner, Colin

doi:10.4324/9780203964040

Cited by 5 publications

(9 citation statements)

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“…One, Eid-ul-Fitr, follows Ramadan, and the other, Eid-ul-Adha, is three months later. Each Eid begins with a morning congregational prayer (Turner 2011). 12 In the online appendix, I discuss results from an alternative coding of this variable along with an alternative coding of prayer and importance of religion.…”

Section: Importance Of Religionmentioning

confidence: 99%

Religiosity and Muslim Women’s Employment in the United States

Abdelhadi

2017

Socius: Sociological Research for a Dynamic World

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Whether Muslim religiosity deters women's paid work is part of a broader question about the relationship between Islam and gender inequality. Muslim women's outcomes continue to be a subject of both scholarly and public debates, with the role of Islam hotly contested. Surveying the status of Muslim women around the world, several social scientists claim that Islam is inherently prone to curbing women's engagement in the public sphere, including but not limited to employment (Clark, Ramsbey, and Adler 1991; Fish 2011; Inglehart and Norris 2003; Tzannatos 1999). Most famously, Inglehart and Norris claim that "an Islamic religious heritage is one of the most powerful barriers to the rising tide of gender equality" (2003:49). Others say the relationship between the prevalence of Islam and diminished women's outcomes is spurious, better explained by other social conditions common to Muslim societies such as underdevelopment, the prevalence of oil in the economy or the dominance of Arab culture, whose patriarchy preceded Islam (Bayanpourtehrani and Sylwester 2013; Read 2004b; Ross 2008). Many qualitative scholars also point to the complex and often agentic ways in which women use religion in their communities

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Section: Importance Of Religionmentioning

confidence: 99%

Religiosity and Muslim Women’s Employment in the United States

Abdelhadi

2017

Socius: Sociological Research for a Dynamic World

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“…52 More than ninety national constitutions now have codified environmental rights for human beings. Arguments are also increasingly made for a freestanding 'right to environment or a global environmental right' 53 as a way of addressing the shortcomings of environmental law. There is also a nascent case for arguing that something like a right to environmental quality is emerging as a norm of customary international law.…”

Section: The Origins Of Human Rights In International Law 220mentioning

confidence: 99%

“…Tarlock, as noted above, suggests that contestation within environment law has increasingly moved to the sidelines as international environmental law has matured and gained greater normative consistency. However, there is good reason to suggest that despite Tarlock's optimism, environmental law overwhelmingly still facilitates 'business as usual', 57 Turner relates his conclusion to the historical development of 'the global legal architecture' of environmental law as part of international law. This architecture, he points out, was not ad hoc ,'but was developed through careful and deliberate design'.…”

Section: The Origins Of Human Rights In International Law 220mentioning

confidence: 99%

“…80 At the same time, as noted above, the very foundations of environmental law work against its commitments from 'within. 81 85 There is no 'autonomous' -in the Kantian sensesubject of human rights. There are no stable subject-object categorizations: 'species of all kinds, living and not, are consequent on a subject-and object-shaping dance of encounters'.…”

Section: Going Deepermentioning

confidence: 99%

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Human rights and the environment: a tale of ambivalence and hope

Grear¹

2016

Research Handbook on Fundamental Concepts of Environmental Law

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“…They discovered that they received better treatment from whites after they converted, and many found in Islam spiritual peace and strength, sometimes an important tool for resisting the debasing temptations of the music industry. 35 Among these many converts were a few dark-skinned Latinos, including (among the later ones) Emmanuel Abdul-Rahim (Juan Amalbert) and Steve Berrios (Sadiq Shabazz), both of whom had at least one parent from Puerto Rico. As an advocate for Islam, Talib Dawud (Alfonso Nelson Rainey)an Antiguan, possibly of Portuguese heritage -was perhaps the most notable.…”

Section: Muslim Immigrants and International Islammentioning

confidence: 99%

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

Bowen¹

2013

Journal of Religious History

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This article provides a historical overview of the development of the U.S. Latina/o Muslim community. U.S. Latina/os have been converting to Islam since the 1920s. Early converts were primarily found in African‐American‐majority Islamic communities, though there were some others who entered Islam through ties to Muslim immigrants. In both cases, the U.S.'s racist social system had brought the two communities together. In New York City during the 1970s, however, a group of around a dozen Latina/o Muslims felt that neither the African‐American‐majority nor the immigrant‐majority communities sufficiently addressed Latina/os' particular culture, languages, social situations, and contributions to Islamic history. To correct this, they created the first known U.S. Latina/o Muslim organisation, the Alianza Islamica, a group which fostered a “Latino Muslim” identity. Since that time, due to the growing numbers of U.S. Latina/o Muslims, as well as a tendency to foster ties with Latina/o Muslims in countries outside of the U.S., U.S. Latina/o Muslims are more and more adopting the “Latino Muslim” identity, which is now being promoted by several organisations and prominent leaders.

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Islam: The Basics

Cited by 5 publications

References 0 publications

Religiosity and Muslim Women’s Employment in the United States

Religiosity and Muslim Women’s Employment in the United States

Human rights and the environment: a tale of ambivalence and hope

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

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