Gender
Marc Baer. "Islamic Conversion Narratives of Women: Social Change and Gendered Religious Hierarchy in Early Modern Ottoman Istanbul." Gender & History 16, no. 2 (2004): 425-458
In "Islamic Conversion Narratives of Women: Social Change and Gendered Religious Hierarchy in Early Modern Ottoman Istanbul," Marc Baer presents a string of narratives illustrating the experiences of women in Early Modern Ottoman Istanbul, from around the 17th century. The narratives include strategic conversions to Islam that secured the woman some freedoms. For example, one Christian woman living in Galata near the famous tower converts to Islam. When her Christian husband refuses to convert, the woman realizes that she can be instantly divorced -- which she might not have been able to do had she not been subject to shari'ah law. Shari'ah law ironically afforded the woman, Safira (who became Saliha upon conversion) greater sexual freedom and independence.
Yet what was she sacrificing in order to gain these freedoms, and were those freedoms illusory as well as temporary? What kinds of freedoms did women actually have under shari'ah law in early modern Ottoman society, and did it matter that Istanbul was a diverse ethnic center as opposed to a small provincial town?
Another story is of a female slave of the name of Gulistan, which means rosegarden. Her narrative illustrates the widespread use of slavery as a designator of social class status, and yet slavery itself had a peculiar interpretation in shari'ah law according to Baer. Gulistan converts to Islam strategically so that she may be afforded some greater protections under the law as a Muslim woman. Yet the law does not prohibit non-Muslims from enslaving Gulistan. As a result, she continues to suffer the fate...
Gender Leila Ahmed's 1992 book Women and Gender in Islam: Historical Roots of a Modern Debate is divided into three parts. One is devoted to the pre-Islamic Middle East including Mesopotamia and the Mediterranean. This background section provides an historical and cultural context that is often omitted from discourse on gender and Islam. The second section of Women and Gender in Islam is on the founding discourses, and encompasses the period
Domestic Architecture in Ancient Pompeii The ancient city of Pompeii has been investigated for 250 years but still remains one of the least understood ancient cities. Historians have attributed this to the inadequate standard of excavation and publication of finds, however this has greatly changed in the past decade. As a result of new approaches in prehistory, urban geography and the social sciences, writers focusing on Pompeii have turned their attention
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Traditional social hierarchy, which was practiced in pre-colonial times, survived in the form of ethical norms. Nigerians are very respectful to the holders of traditional titles such as chief, emir, Oba or Eze; as in ancient times chiefs' role was semi-divine as they were considered to be appointed by supreme powers. Holders of these titles take high positions in modern community hierarchy, especially in rural areas. Inner tribe relations based
As activists in women's liberation, discussing and analyzing the oppression and inequalities they experienced as women, they felt it imperative to find out about the lives of their foremothers -- and found very little scholarship in print" (Women's history, 2012, para. 3). This dearth of scholarly is due in large part to the events and themes that are the focus of the historical record. In this regard, "History was
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