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Showing posts with label Islam Images. Show all posts
Showing posts with label Islam Images. Show all posts

Thursday, December 27, 2012

Muslim women on top in the battle against premarital sex: US Study

Hyderabad, December 26:
The burqa really works. When you cover your women head to toe with cloth to keep them from being viewed by men outside their family, and you keep them strictly segregated from men throughout their growing years until they get married, you’re going to have less premarital sex.

That was the Rev Paul Sullins’ reaction to a new study on sex outside marriage. Sullins is a sociologist at the Catholic University of America.

With their “True Love Waits” jewelry, conferences and T-shirts, Christians may be the face of the abstinence movement, but Muslims are more likely to abstain from premarital sex.

Of all the world's major religious groups, Muslims are the least likely to have sex outside of marriage, new research found. And as a country's Muslim population grows, the rate of premarital sex declines for all residents, even non-Muslims, according to the study.

Researchers analyzed the responses of over 620,000 people (ages 15-59) who were interviewed as part of the Demographic and Health Surveys in 31 mostly developing nations from 2000 to 2008. Most countries included in the sample had either a Muslim or Christian majority, except India and Nepal, which have Hindu majorities, and Cambodia which has a Buddhist majority. (The United States was not included in the study.)

That’s the conclusion of a new study in the American Sociological Review, which also found that Muslims and Hindus — at least in the developing world — are more likely than Christians and Jews to refrain from extramarital sex.

“All major world religions discourage sex outside of marriage, but they are not all equally effective in shaping behavior,” said Amy Adamczyk of the John Jay College of Criminal Justice, who co-authored the study with John Jay doctoral student Brittany E. Hayes.

Adamczyk said the study evolved from another study she was doing that found countries with large Muslim populations have very low rates of HIV and AIDS. “I was trying to figure out why that would be,” she said. One reason she considered was lower rates of sex outside of marriage.

“In many countries around the world — but in Muslim countries specifically, there’s just much less interaction between the sexes,” said Adamczyk. “It’s just going to be much less likely that they’re going to meet a potentially romantic partner.”

Drawing on the Demographic and Health Surveys funded by the U.S. Agency for International Development, the study included data from 31 developing nations collected between 2000 and 2008. The authors focused on individuals’ responses to questions on religious affiliation, marital status, and sexual behavior outside of marriage.

The authors hypothesized that the larger the proportion of Muslims and Hindus in a country, the lower the rates of premarital and extramarital sex.

Adamczyk and Hayes found that 94 percent of Jews in the nations they studied reported having premarital sex, compared to 79 percent of Christians, 65 percent of Buddhists and 43 percent of Muslims.

As for extramarital sex, 4 percent of Jews reported having sex outside of marriage, compared to 3 percent of Christians. Less than one percent each of Muslims, Hindus and Buddhists reported having extramarital sex.

Suzy Ismail, a marriage and divorce counselor and the author of several books on Muslim marriage, said low rates of premarital and extramarital sex among Muslims are rooted in the religion.

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Saturday, October 27, 2012

Eid Mubarak



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Friday, January 20, 2012

UK's first course in women, Islam and the media launched

London, January 19: Challenging stereotypes connected to women in Islam, a British university has developed a new course to cover topics related to Muslim women to change wrong perceptions of Islam in the world media, the Guardian reported on Thursday, January 19.

"Lots of people have written about women and Islam, lots of people have written about Islam and media or women and media, but they haven't been brought together before," Dr Eylem Atakav, a graduate of Ankara University and lecturer at University of East Anglia (UEA), said.

Developing the course, Atakav focused on topics about women and Islam which usually get the focus of media coverage.

The 12-week module, the first of its kind in UK, will cover issues about the topics of hijab, arranged marriage and "honor" crimes and the way they are portrayed in contemporary film, TV and other media.

Study materials include films and TV programs from around the world, including Iran, the US, Turkey and China.

Launching this week, 18 third-year students have enrolled with roughly equal numbers of men and women signing up for the module.

Atakav said the course had added relevance in the light of the Arab spring and new forms of political activism by women.

Britain is home to a sizable Muslim minority of nearly 2 million who have taken full brunt of anti-terror laws since the 7/7 attacks.

Islam sees hijab as an obligatory code of dress, not a religious symbol displaying one’s affiliations.

Misconceptions
Atakav said she hopes the course would be an important way of changing perceptions of Islam.

"We will look at how the media talk about 'honor'-based violence, for example. If it's a Middle Eastern woman who happens also to be a Muslim woman it's called an 'honor crime',” she said.

“But if it's a British woman who was killed because her husband was jealous because she was having an affair with another man, it's called murder.

"These crimes happen everywhere in the world, it's not just a Muslim, or just a Middle Eastern thing."

In Islam, there is no place for unjustifiable killing as the case in honor killing.

Even in case of capital punishment, only the government can apply the law through the judicial procedures.

Though portrayed in the Western media as exhorted by Islam, honor killing is a cultural act and has nothing to do with the faith.

Journalist and broadcaster Nabila Ramdani agrees there is a need to challenge stereotypes.
"The media caricatures [Muslim women]," Ramdani said.

“It is the same kind of media treatment which sees Muslim men portrayed as swarthy types with beards or – at worst – potential terrorists.”

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Wednesday, January 18, 2012

Don't spy on Muslims, says Achuthanandan

Don't spy on Muslims, says Achuthanandan
Thiruvananthapuram, January 17 : Opposition leader V.S. Achuthanandan Tuesday blasted the Kerala government for allegedly spying the email accounts of Muslim leaders.
 
The Marxist leader accused Chief Minister Oommen Chandy of "following in the footsteps of Narendra Modi". 

"We wish to know if P.V. Abdul Wahab and Abdul Samad Samadhani, both belonging to the Indian Union Muslim League, have terrorist connections?" asked Achuthanandan. 

On Monday, news surfaced that the intelligence department here was allegedly spying on the email accounts of 189 Muslim leaders, including journalists and politicians.

Chandy has asked Additional Director General of Police (Intelligence) T.P. Senkumar to probe the allegation.

State IUML general secretary K.P.A. Majeed said: "Let the report come out, and then we will react to it."

The Kerala Union of Working Journalists condemned the tracking of emails and tapping of telephones of journalists.

Take By: Siasat News

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Sunday, December 18, 2011

The Shadows of Modernity

New Delhi, December : WHAT IS the big deal about modernity in India? In everyday conceptions, modernity is considered as the condition of being modern that originated in the West and then transferred to the ‘ rest’. We become modern in simple terms as the West remains a nagging, essential presence in our post- colonial predicaments.

The question of being modern can be answered as simply and seductively we can imagine.

But living as we do in such different ways, is it that simple? There are innumerable conditions, insurmountable limitations and unforeseen possibilities of modernity.

The idea of modern remains at once simple, yet elusive.

Saurabh Dube’s Modern Makeovers meanders into the abyss of modernity in South Asia. Not a conventional book that seeks to question modernity, this work recognises modernity as a concept and entity, and maps the divergent spaces where modernity enacts its uncanny dark script and powers.

The volume’s main intent is to establish that there’s no monolithic condition of being modern, and that the contradictory histories of modernity lie at the cusp of the universal claims of discourses of modernity.

The grand saga of its progress is frequently interrupted by its social subjects through textures of beliefs, structures of sentiments and the multilayered experience.

In an intriguing introduction, Dube goes down many rabbit holes to arrive at various articulations of modernity. With a diverse range of interesting, exciting essays, Modern Makeovers unfolds the multiple ways modernity follows a contested and contradictory trajectory in modern times.

The contributors cover a galaxy of themes, probing an interplay of the individual and collective, the popular and political, the global and particular, the public and private, the impersonal and personal.

Mrinalini Sinha works around the non- linear histories of anti- colonial nationalism and imperial subjecthood.

Bodhisattva Kar evocatively unravels the complex interface of empire and nation through a focus on the province of Assam and its claims to a national identity. Rohan Deb Roy probes the crooked paths by which the imperial order, medicine and malaria intertwined to shape colonial modernity. Atig Ghosh’s essay goes beyond the idea of ‘ colonial modern’ in his sensitive unfolding of ‘ Kangal’ Hatinath Majumdar’s life.

A set of interesting articles focus on political modernity. Anupama Rao engages with the figure of the Dalit and the political predicament Bhimrao Ramji Ambedkar in liberal politics. Ajay Skaria explores M. K. Gandhi’s religion. For Gandhi, says Skaria imaginatively, faith not opposed to reason.

F aisal Devji reads the Satanic Verses ( 1989) and the Jyllands- Posten ( 2005) affairs to underscore the limits of liberal democracy in the context of globalisation of Islam.
Ian Bedford discusses how a rigid, conservative Pakistani state identity was put in place under General Zia.

In the section on ‘ Critical Cultures’, Anand Pandian draws on historical and ethnographic materials from the Cumbum Val- ley and examines the issue of ‘ maturation’ in relation to Tamil pakkuvam or ‘ ripening’ in the agrarian and environmental contexts of his fieldwork. Veronique Benei enters the worlds of citizens and subjects, education and nation, and the school and state in western India. 
   
Kalpana Ram’s lively engagement with ‘ activist modernity’, via the woman’s body, explores the coercion of the state through oppressive policies of family planning. Townsend Middleton delves behind the rhetoric of affirmative action to reveal the complicated status of a ‘ Scheduled Tribe’ and the centrality of ethnological knowledge in the modern world.

Lastly, Dube takes us to the farrago of art and culture. Arvind Rajagopal looks at the development of advertising in the 20th century. The last two pieces are bold and irreverent. Jaideep Chatterjee moves from the scientifically rational world of design to jugaad and its expressions. Sanjukta Sunderason recreates an imaginative narrative of the modern and modernism in Indian art, especially in the works of Somnath Hore and Tyeb Mehta.

In the afterword, Prathama Banerjee raises provocative questions, and considers the volume as post- national in its intent. In her flights of creative imagination, Banerjee implicitly asks: What’s the big deal about modernity? This is a volume that excites you but leaves you asking for more. A surfeit of Foucault. Time to look inwards? Acritical collection.
To wrest different histories away from their encasement within national narratives. 

A chapter on sexuality would have been welcome. The last word to Ian Bedford: “ Modernity is easier to pursue than define.” Is that the big deal? — The writer teaches History at Miranda House, University of Delhi.

Take By: Siasat News :  http://www.siasat.com/english/news/shadows-modernity

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Saturday, December 17, 2011

UK Experts Eye Islamic Finance Solution

Cairo, December 17: A decision by the UK government to put on hold earlier plans for the first Islamic sovereign bond from a western country was criticized as a setback for the initiative that could have provided more security to a shaking economy.

“It would certainly help the UK market if the government decided to go ahead with a benchmark sukuk,” Farmida Bi, partner at Norton Rose, the law firm, told the Financial Times.

“It could galvanize the market and would lead to more interest in Islamic finance in London and [continental] Europe.”

Affected by a financial crisis, the UK put the plans to issue the Islamic instrument on hold which would have been the first Islamic bond to be issued by a western government.

The government cited fears that a new instrument might struggle to attract demand in difficult market conditions that have been made worse by the troubles in the eurozone.

Yet, London still remains the main arena outside the Muslim world for Islamic finance.
In 2006, Britain's fifth-biggest bank, Lloyds TSB, began to roll-out its Islamic financial services across the country.

The UK is the only country in the European Union to have Islamic banks. It is also developing its takaful market for Islamic insurance.

The UK also has a strong foothold in developing products such as commodity murabaha – Islam’s version of interbank short-term lending and syndicated loans.

Moreover, London has established the first secondary market in sukuk outside the Islamic world to help Islamic investors who seek to buy property and assets in the UK in a way that fits in with their religion, which bans earning interest, speculating or risk-taking.

London is also advanced in Islamic retail services, with institutions offering a range of Islamic banking products, such as mortgages and car loans.

The Islamic Bank of Britain, granted a license in August 2004, became the first Islamic bank in the UK and has continued to attract customers for mortgages.

Enhance Market

Admitting that the government made huge efforts to facilitate Islamic finance in the UK, there is a feeling among many bankers that the government must launch a sovereign sukuk to help the market move to the next stage.

“I think it has been a mistake by this government not to revive the idea of an Islamic government bond,” a banker at a big City institution told Financial Times.

“They worry about price and demand, but the UK gilts market is a haven.

“We are confident there would be strong demand for this product, as it is Islamic and would be denominated in sterling, which is what investors want, as there are so many problems in the eurozone.”

Despite the recent decision to hold the new instrument, the Islamic finance was gaining popularity in UK better than other European countries.

For example, though France has around 7 million Muslims, compared with UK 2 million Muslims, progress in Islamic finance in France was stalled due to problems over banning the face veil and burka in public places which put off investors.

Starting almost three decades ago, the Islamic banking industry has made substantial growth and attracted the attention of investors and bankers across the world.

A long list of international institutions, including Citigroup, HSBC and Deutsche Bank, are going into the Islamic banking business.

Currently, there are nearly 300 Islamic banks and financial institutions worldwide whose assets are predicted to grow to $1 trillion by 2013.

Islam forbids Muslims from usury, receiving or paying interest on loans.

Islamic banks and finance institutions cannot receive or provide funds for anything involving alcohol, gambling, pornography, tobacco, weapons or pork.

Shari`ah-compliant financing deals resemble lease-to-own arrangements, layaway plans, joint purchase and sale agreements, or partnerships.

Investors have a right to know how their funds are being used, and the sector is overseen by dedicated supervisory boards as well as the usual national regulatory authorities.

The Shari`ah-compliant system is now being practiced in 50 countries worldwide, making it one of the fastest growing sectors in the global financial industry.

Take By: Siasat News

Tags: Telangana News, AP News, Political News, Hyderabad News, Hyderabad, Telangana,

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