Islam and development: The Zia regime in Pakistan

Qureshi, Saleem M. M.

doi:10.1016/0305-750x(80)90041-8

Cited by 8 publications

(5 citation statements)

References 9 publications

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“…A number of empirical studies have argued that the particular philosophical content of Islam affects demographic behaviour (Coulson & Hinchcliffe, 1978;Jeffery & Jeffery, 1997;Obermeyer, 1992;Qureshi, 1980;Youssef, 1978). Three main mechanisms have been highlighted.…”

Section: Religionmentioning

confidence: 98%

“…The final explanation for why we might observe higher Muslim fertility is the effect of religion itself. A number of empirical studies have argued that the Sriya Iyer and Shareen Joshi particular philosophical content of Islam affects demographic behaviour (Coulson & Hinchcliffe, 1978;Jeffery & Jeffery, 1997;Obermeyer, 1992;Qureshi, 1980;Youssef, 1978). Three main mechanisms have been highlighted.…”

Section: Religionmentioning

confidence: 99%

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Missing Women and India’s Religious Demography

Borooah

Iyer³

et al. 2013

Journal of South Asian Development

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The interaction between religion and fertility is the subject of intense debate in developing countries. This paper puts forward a new theory to provide an explanation for larger Muslim, relative to Hindu fertility, in the context of India. It does so by integrating the literature on missing women with that on religious di¤erences in fertility. Formally, the paper takes the notion of 'son preference'and the complementary concept of 'daughter aversion', linking them to religious di¤erences in fertility. Just as sons may bring 'bene…ts'to their parents, daughters may impose 'costs'. Consequently, the desire for sons may increase family size while the fear of daughters limits it. These two countervailing forces may act so as to determine equilibrium family size and composition. Econometric evidence is presented to test the theory using Poisson regression models estimated on a range of demographic variables relevant to this issue-the number of living children, the number of infant deaths and the sex ratio-estimated on data from a nationally-representative sample of Indian women who had adopted a terminal method of contraception. The analysis concludes that higher Muslim fertility in India may be related to signi…cantly lower levels of daughter aversion among this community, bringing in to focus the interactions between religion, gender bias, and fertility behaviour. JEL Classi…cation Code: C25, J13, J15, O53, Z12

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Section: Religionmentioning

confidence: 98%

Section: Religionmentioning

confidence: 99%

Missing Women and India’s Religious Demography

Borooah

Iyer³

et al. 2013

Journal of South Asian Development

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“…This is because of antagonism between the Pakistani state and religious organizations and the state’s inefficacy in integrating Islamic education into development ideals. This is partly due to the state’s interpretation of what makes a “modern” nation-state, the historical role of colonialism in stunted institutional development (Ragab 1980), and successive authoritarian military regimes (Qureshi 1980; Zaidi 1999). The dual system of education (secular versus religious) and language of instruction (English vs. Urdu) has also enhanced social stratifications based on worldview, class, and language (Rahman 2004:307, 308).…”

Section: The Madrassa Question and Pakistan’s Political Economymentioning

confidence: 99%

Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces

Angeles

Aijazi

2018

Humanity & Society

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The association of madrassas as “breeding grounds for terrorists” is problematic, exacerbated by a lack of understanding of how Islamic religious schools function and contribute to cities and urban social life. Our article provides an interpretative examination of the so-called madrassa question by explaining the urban-spatial embeddedness of madrassas and emphasizing the heightened sense and deployment of religious identities in the quotidian “worlding” of “lived religion” and “lived religious education” of research participants in two madrassa communities in Islamabad, Pakistan. Positioned within the growing research on urban sociology and geographies of the intersections of religion and education, this article examines lived religion and religious education within urban spaces. It discusses ethnographic findings on the performance and reproduction of spatially grounded extrareligious roles, identities, and practices in city-based madrassas. We emphasize the religious and nonreligious meanings people attach to these identities and practices, and how these are manifested, represented, and experienced in urban community spaces. We demonstrate madrassas’ connection to people’s place-making practices and meaning-making as historical processes and purposeful action. Urban landscape, quotidian religious practices, and extra-local political economy are important to linking place, human aspirations, and lived religion in reframing the madrassa question in Pakistan.

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“…As the Islamic economist and Jamaat politician Khurshid Ahmed underlines, the ‘primary norm in an Islamic society is the elimination of crime, establishment of morality and protection of private property, not economic progress or public participation in decision‐making’ (c.f. Qureshi, ). Hence, this particular Islamic conceptualisation of the processes relating to development focuses mainly on social reformation and the creation of a state‐led social and economic system.…”

Section: Islamic Economics and Developmentmentioning

confidence: 99%

Re‐casting Development: Islamic Banking and the Case of the Islami Bank's Rural Development Scheme in Bangladesh

Kroessin

2011

J of Intl Development

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Islamic economics has been counter-constructed as an alternative to the mainstream development model perceived to be purely focused on the material world. In this context, the development narrative of a leading Islamic bank in Bangladesh is explored, utilising a discourse analytical approach.Despite the fact that the Islami Bank's development programme appears to very similar to mainstream interventions, it seeks to re-cast development as a holistic process with a vision for society that is both spiritual and material. By virtue of this narrative that conceptualises the objectives of development in a different fashion to the mainstream, complex power dynamics and antagonistic frontiers with other development actors are generated. Islamic economics refers to a field of study that identifies and promotes an economic order that conforms to Islamic scripture and traditions. Islamic banking is a sub-discipline, which refers to a system of banking or banking activity that is consistent with the principles of Islamic law, in particular the prohibition of interest/usury.

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Islam and development: The Zia regime in Pakistan

Cited by 8 publications

References 9 publications

Missing Women and India’s Religious Demography

Missing Women and India’s Religious Demography

Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces

Re‐casting Development: Islamic Banking and the Case of the Islami Bank's Rural Development Scheme in Bangladesh

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