2010
DOI: 10.1080/13602004.2010.515827
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Muslim Women's Online Discussions of Gender Relations in Islam

Abstract: This paper analyses debates of Muslim women who discuss gender relations in Islam in English-speaking women-only online groups. My focus is particularly on Muslim women's engagement with Islamic sources on the levels of existing interpretations and women's own readings. There is a diversity of views on different points and women expertly refer to the Qur'an and to the Prophetic traditions to support their respective positions. I argue that this variety of discourses is characteristic for Muslim women who have … Show more

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Cited by 31 publications
(14 citation statements)
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“…However, most of these studies have primarily focused on individual religiosity and well-being [42][43][44]. Further, many of them examined gender-role attitudes among Muslim women or women's role in society [45][46][47][48][49]. Very few research studies have examined the relational aspects of Muslim families and the perceived benefits of Islam for marriages.…”
Section: Muslim Familiesmentioning
confidence: 99%
“…However, most of these studies have primarily focused on individual religiosity and well-being [42][43][44]. Further, many of them examined gender-role attitudes among Muslim women or women's role in society [45][46][47][48][49]. Very few research studies have examined the relational aspects of Muslim families and the perceived benefits of Islam for marriages.…”
Section: Muslim Familiesmentioning
confidence: 99%
“…Piela (2010: 429) identifi es "Muslim feminists" who outspokenly condemn patriarchal practices of compulsory veiling that have no credible justifi cation in the Qur'an. Indeed, they equate patriarchy with blasphemy because it exalts men rather than reserving exaltation for God alone (Piela 2010: 431; see also Ali 2014).Th ese free-thinking Muslims tend to insist that the holy script is open to multiple plausible interpretations and that, therefore, each pious woman should decide herself when, where, how, and whether God obligates her to cover (Piela 2010: 426). Prominent Muslims echo these academic fi ndings and thereby distribute them beyond the confi nes of the academy.…”
Section: Voluntary Veilmentioning
confidence: 99%
“…Research on how Muslims use social media to change their popular representations specifically identifies women as a group leading this charge (Bastani, 2000). Piela (2010) argues that social media gives Muslim women a forum where they can discuss gender relations. Similarly, Harris (2008) argues that social media facilitates Muslim women's communication by helping to deconstruct cultural barriers that keep unrelated men and women from talking to each other (i.e., social media allows anonymity).…”
Section: Rationalementioning
confidence: 99%