Jamaat-i-Islami in Bangladesh: Women, Democracy and the Transformation of Islamist Politics

Shehabuddin, Elora

doi:10.1017/cbo9781139382786.017

Cited by 11 publications

(12 citation statements)

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“…70 From a position of limiting women's political participation to the right to vote, Maududi even supported a female candidate 71 in Pakistan's January 1965 presidential elections as the lesser evil compared with Ayub Khan's martial law regime. 72 This pre-figures the Bangladeshi Jamaat's participation in the Bangladesh National Party government headed by Begum Zia-again, a woman leader there by virtue of her dynastic credentials. Shehabuddin notes that in Bangladesh the Jamaat's interest in women voters means that:…”

Section: Politics Of Religionmentioning

confidence: 99%

Beyond the Paradox: Religion, Family and Modernity in Contemporary Bangladesh

White¹

2012

Mod. Asian Stud.

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This paper reflects on the apparent 'paradox' of a contemporary Bangladesh that appears both 'more modern' and 'more Islamic', focusing on changes in the family (and the gender and generational orders that it embodies) as a central locus of anxiety and contestation. The paper begins with theory, how the paradox is framed by classical social science expectations of religious decline and how this has been contested by contemporary writers who describe specifically modern forms of piety. It then turns to Bangladesh, where highly publicized symbolic oppositions between 'religion' and 'development' contrast sharply with people's pragmatic accommodation of development goods in everyday life. Analysis of religious references in interview data reveal the co-existence of very different understandings: a more traditional view of religion as embedded in the moral order; and a more modern deliberate cultivation of a religious life. They also reveal how many of the uses which people make of religion are not specifically religious: to conjure a moral universe, to mark what is important to them, to say things about themselves. The final section returns to theory, reflecting on how this is informed by the findings from Bangladesh, and suggesting that the importance of the private and personal as a site for governance offers a further dimension of why the supposed 'paradox' of a religious modernity may not be so paradoxical after all.

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Section: Politics Of Religionmentioning

confidence: 99%

Beyond the Paradox: Religion, Family and Modernity in Contemporary Bangladesh

White¹

2012

Mod. Asian Stud.

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“…By examining particular episodes when these framings were deployed by religious political parties and religious scholars (ulema) and the counter framings developed by feminists, I trace the genealogies of these binary constructs and how these were influenced by the shifts in regional and international politics. research that identifies Islam as a barrier to modernity and women's empowerment (Kabeer, 1989;Rozario, 1992) or research on political Islam, identity politics and their impact on women's rights and NGO work (Hashemi,2000;Shehabuddin, 2008a). The findings presented here contribute to the scholarship on Bangladesh by extending the analysis of women's religious subjectivities (Huq, 2008;Huq 2010) Western imperialism or as a failure of modernising projects of oppressive regimes .…”

Section: To Cite This Articlementioning

confidence: 73%

Untitled

2018

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In this issue we are calling for a new interpretive framework that recognises the multiple genealogies that have contributed to binary constructs of the Western/secular versus the authentic/religious; takes into account the different power positionalities of those engaging in global and national struggles temporally and spatially; challenges the static binarism of religious versus secular that obfuscates the plurality of framings and identities around which women and men mobilise for social justice and does not shy away from the question of accountability for equality outcomes. Introduction: Rationale, questions and epistemology Feminist scholarship, has exposed, interrogated and critiqued the dangers of essentialising the nature of complex and nuanced power dynamics. Chandra Mohanty's seminal work (1984) was critical in exposing such forms of essentialisms in Western scholarship's representation of third world women as a monolithic category. Mohanty critiqued the representation of third world women as suffering from powerlessness driven by common underlying causes and showing similar manifestations.

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“…By examining particular episodes when these framings were deployed by religious political parties and religious scholars (ulema) and the counter framings developed by feminists, I trace the genealogies of these binary constructs and how these were influenced by the shifts in regional and international politics. research that identifies Islam as a barrier to modernity and women's empowerment (Kabeer, 1989;Rozario, 1992) or research on political Islam, identity politics and their impact on women's rights and NGO work (Hashemi,2000;Shehabuddin, 2008a). The findings presented here contribute to the scholarship on Bangladesh by extending the analysis of women's religious subjectivities (Huq, 2008;Huq 2010) beyond the individual domain to the realm of politics.…”

Section: Introductionmentioning

confidence: 75%

Binary Framings, Islam and Struggle for Women’s Empowerment in Bangladesh

Nazneen¹

2018

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In this paper, I investigate how binary framings of women’s identity have influenced struggles for women’s rights and the interpretations of the relationship between Islam and women’s empowerment in Bangladesh. These binary framings position women at opposite ends by diving them between ‘Muslim/religious/ moral/ authentic/ traditional’ or ‘Bengali/secular/ immoral/ Westernized/ modern’. I trace the particular genealogies of these binary constructs which emerged during specific historical junctures and are influenced by the shifts in regional in international politics. Drawing on primary research with women in religious political parties and women’s movement actors and newspaper reports, I provide an account of how binary framings have been used by the Islamist actors and the counter framings used by the feminists to make claims over the state. I show how these framings have influenced the politics of representation of gender equality concerns, and and reflect on what this means for possibilities of women’s empowerment and strategies for resistance

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Jamaat-i-Islami in Bangladesh: Women, Democracy and the Transformation of Islamist Politics

Cited by 11 publications

References 0 publications

Beyond the Paradox: Religion, Family and Modernity in Contemporary Bangladesh

Beyond the Paradox: Religion, Family and Modernity in Contemporary Bangladesh

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Binary Framings, Islam and Struggle for Women’s Empowerment in Bangladesh

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