Female Labor Force Participation Rate, Islam, and Arab Culture in Cross-Cultural Perspective

Korotayev, Andrey; Issaev, Leonid; Шишкина, Алиса

doi:10.1177/1069397114536126

Cited by 32 publications

(18 citation statements)

References 8 publications

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“…In 2010, female employment in the Middle East and North Africa was 21% whereas the average for the world was 48% (Sayre & Hendy, 2013). In the Arab world, the total female labor force participation rate in 2010 amounted to 49%, as compared with, for example, 74% in China, 75% in Iceland, or 78% in Peru (Korotayev, Issaev, & Shishkina, 2015).…”

Section: Introductionmentioning

confidence: 99%

“…In the formal economy, Muslim women's participation in the labor force is determined by government policies (Haghighat, 2005a; Korotayev et al, 2015) and neopatriarchal ideology is embedded through specific family policies (Haghighat, 2005b). The term “neopatriarchy” (Sharabi, 1988) refers to the encounter between modernity and tradition in the context of dependent capitalism.…”

Section: Introductionmentioning

confidence: 99%

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The politics of gendered space: Social norms and purdah affecting female informal work in Dhaka, Bangladesh

Lata

Walters

Roitman

2020

Gender Work & Organization

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Labor markets are still heavily gendered everywhere, even when women's participation in the labor market is greater now than at any other time in history. Existing research shows poor women's participation in the informal economy is higher than men's in many parts of the Global South. However, this is not the case in Bangladesh. Poor Muslim women's participation, particularly where they require access to public space, is lower than men due to persistent patriarchal norms, reflected in social and religious expectations of women. Drawing on interview data with female street vendors from a slum in Dhaka, this article explores the dynamics of social and religious norms that constrain poor Muslim women's access to public space to earn income. This article contributes to the literature on gender, religion, and work by highlighting that the parochial realm offers a safer space for operating businesses without breaking social norms and by arguing that poor Muslim women experience social and religious barriers rather than legal ones. Non‐legal barriers are more amenable to change as a result, which is important for empowering women.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

The politics of gendered space: Social norms and purdah affecting female informal work in Dhaka, Bangladesh

Lata

Walters

Roitman

2020

Gender Work & Organization

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“…Indeed, the quantitative analysis of the world-wide anthropological cross-cultural databases has identified a few rather strong correlations between certain types of kinship terminologies and certain patterns of clan and family organization (see, e.g., Murdock 1949Murdock , 1968Goody 1970;White 1939;Textor 1967;Pasternak 1976;Levinson and Malone 1980;Korotayev 1999Korotayev , 2000Korotayev , 2004cKorotayev, Issaev, and Rudenko 2015;Korotayev, Issaev, Shishkina 2015;Korotayev et al 2016;Ember C. R. and Ember M. 1999: 351-355;Ember C. R., Ember M., and Peregrine 2015).…”

Section: Introductionmentioning

confidence: 99%

Immanuel Maurice Wallerstein (1930–2019)

Chase‐Dunn¹,

Inoue²,

Hall³

2019

seh

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Currently, the main source for the reconstruction of the most ancient history of humankind is archeology, which almost by definition makes it possible to restore only just a few elements of the most ancient human culture (naturally, almost exclusively -material culture). A mere introduction of comparative linguistic data makes it possible to significantly refine our reconstruction of a respective culture. If a certain linguistic Urheimat may be localized in space and in time within the area and lifespan of a certain archaeological culture, this suggests that we may have an idea of the lan-Korotayev et al. / Evolution of Eurasian and African Family Systems 287guage spoken by respective population, as the application of comparative linguistic methods allows us to reconstruct the vocabulary of the carriers of the respective protolanguage, that makes it possible to identify a set of terms denoting the realities of family organization, political attitudes, beliefs, etc. A very important part of the reconstructed vocabulary is constituted by the kinship terminology. As is well known (and as is demonstrated in this article again), the kinship terminology displays rather strong correlations with respective types of kinship organization, which could allow to reconstruct important features of clan and family structure of the respective populations. This reconstruction can be further verified by using archaeological and genetic data. It is demonstrated that the papers presented at the International Workshop 'Murdock and Goody Re-visited: (Pre)history and evolution of Eurasian and African family systems' that was organized in April 2015 by the Max Planck Institute for Social Anthropology suggest that we are close to having all the necessary ingredients to undertake such a program of a deep historical reconstruction.

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“…Do labour market patterns differ by gender? Some scholars have posited a negative relationship between Islam and the position of women in society (Korotayev et al, 2015). However, the exact causal mechanism behind the relationship is still debated, and evidence of lower labour market participation among Muslim women in Western countries is weaker (Abdelhadi, 2017).…”

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confidence: 99%