gender transition in islam

That is why it destroys her (Int37-F). Women are perceived as holders of purity and tradition (Becker, Reference Becker, Hoffman and Miller2010), symbolizing tribal notions of (male) honor. Does "critical chance" have any reason to exist? Hernndez-Lara, Ana Beatriz The conception of respect put forward in this article has important implications for how religiously sensitive gender equality policies and practices are developed. Among all of them there are connections and harmony over which none of His creation have any power of estimation, creation, control, management or preservation. As a high Sunni Mufti of Egypt, Tantawi has satisfied all criteria in making an ijtihad, by first referring to the scriptures (Qurn and Hadiths) before moving to the second stage: doing ijtihad through his opinion (ray) and analogy (qiyas) (Alipour, 2017). Site design / logo 2023 Stack Exchange Inc; user contributions licensed under CC BY-SA. This conscious experience of the self is tied to different forms of understanding and the negotiation thereof in the dialogical encounters with the lifeworld of the research participants. Also important is to consider how your family might respond. In [] Its not dependent in your personality; its dependent on your family or on your husband (Int28-F). Obscenity, moral contagion and masculinity: Hijras in public space in colonial North India, Coping with potentially incompatible identities: Accounts of religious, ethnic, and sexual identities from British Pakistani men who identify as Muslim and gay, Hyper-affiliation to the religious in-group among British Pakistani Muslim gay men. You'll likely need to become accustomed to an "in between" state, and somehow juggle going to mosque, etc., while being in this state. Minding the body: Situating gender identity diagnoses in the ICD-11, Progressive MuslimsDefining and delineating identities and ways of being a Muslim, Critical-progressive Muslim thought: Reflections on its political ramifications. PDF GENDER AND WOMEN'S RIGHTS IN ISLAM I - Atlantic Council While motherhood and child-rearing are described as an elevation of womens status (Becker, Reference Becker, Hoffman and Miller2010), these are both roles derived from womens sexuality, which remains an area of controversy in Islam (Madigan, Reference Madigan2009). The gay people pushed to change their gender - BBC News Incorporating trans-inclusionary Islamic feminism (Barlas, 2019; Cervantes-Altamirano, 2013), it emphasizes gender equality as a foundation of human rights expanding on the classical Islamic tradition (Duderija, 2013). A better understanding of the ethical formation of the self in this process would provide valuable insights into the complex interconnections between the discursive traditions of Islam, the repetition of norms, and their diverse valorization as part of everyday life. (2005) talk about the inward struggles or ijtihad of those attempting inner reconciliation of their faith and gender identity and sexual orientation (see also Manji, 2003). (Reference zbilgin, Syed, Ali and Torunoglu2012) explore the feasibility and challenges associated with transferring gender equality policies and practices in employment from a Western to a MMC context. The woman feels it in her inside. Ive always seen myself as a guy. It develops a religiously sensitive conceptualization of the differential valence of genders based on respect, which serves to (re)produce inequality. Allah is viewed as the sole Godcreator, sustainer, and . Third, in the discussion of findings, this article proposes a conceptualization of (in)equality as an aspect of (un)equal regard rooted in the different valuation of genders. Revisiting the islam-patriarchy nexus: is religious fundamentalism the There follows a detailed fatwa from the scholars of the Standing Committee for Issuing Fatwas, who were asked about a case similar to what is mentioned in the question. That is why they should just do the work here at the home (Int62-M). If they determine that you are male in outward appearance but are in fact female, then you may submit yourself to their treatment, so that they can bring out your femininity by doing surgery. (2018). Learn more about Stack Overflow the company, and our products. The surgery hasn't developed to point where the results are particularly natural. The researchers prolonged engagement in fieldwork and the use of triangulation enabled an immersion into the new social and cultural context (Denzin & Lincoln, Reference Denzin, Lincoln, Denzin and Lincoln2008). One was by the Mufti of the foremost university in Islamic scholarship, the Al-Azhar University (Tantawi in June, 1988), and the second was by the Spiritual Leader of Iran (who was Khomeini in 1986). The findings show that respect and shame function as key inequality-(re)producing mechanisms. Ruling on marrying a man who is intersex or impotent, and the difference between them, You can ask your question on the website via this link: https://islamqa.info/en/ask, Password should contain small, capital letter and at least 8 characters long, Log in Gov. Prevailing social norms are often perceived to be the key barrier to womens employment (Elamin & Omair, Reference Elamin and Omair2010; Koburtay et al., Reference Koburtay, Syed and Haloub2018; Syed, Ali, & Hennekam, Reference Syed, Ali and Hennekam2018). Additionally, this exile is intended to stop them from influencing others. A man just trusts in another man (Int56-F). For example, a woman told the translator that men were taking advantage of womens illiteracy by letting them sign contracts where they agreed that the husband could have another wife without them being aware of this. This study proposes that gender-differentiated notions of respect serve to (re)produce inequality. Situated knowledges are co-constructed by the researcher and participants subjectivities and identities (Haraway, Reference Haraway1988). The Weak Evidence Behind 'Gender-Affirming Care' for Children The type of Islam that was historically promulgated in North Africa was legal Islam based on the Maliki school of jurisprudence (Sadiqi, Reference Sadiqi2014). 1In Islamic jurisprudence, a fatwa is the theological and legal reasoning of a scholar based on that scholars understanding of Islamic scriptures, the scholars knowledge of the subject in question, and the social milieu that raised the issue or question (Othman etal., 2005). Equality and Gender at Work in Islam: The Case of the Berber Population A more careful attention to these interlocking processes could provide meaningful insights into the underlying inequality-(re)producing mechanisms. 1 Quotations from study participants throughout the article are given in italics and linked to participant demographics contained in the appendix through these parenthetical codes. Countering the Forcecage spell with reactions? Gender segregation can be related to the law of hudud (frontiers supposedly separating the male and female spaces) (Sadiqi, Reference Sadiqi2014: 89). What are the underpinning inequality-(re)producing mechanisms at play in these processes? How does the theory of evolution make it less likely that the world is designed? These processes and status hierarchies tacitly inform the valuation and construction of choice, influencing a womans perceived (in)ability to act (Eger et al., Reference Eger, Miller and Scarles2018), as illustrated by a Berber woman in the following quote: The husbands say: We have a home. The subsequent analysis sheds light on the complex ways in which the identified inequality-(re)producing mechanisms of respect and shame have profoundly shaped the gender division of labor in the High Atlas Mountains Berber communities. The question Do you not control your wife? illustrates how the relational negotiation of social norms serves to circumscribe individual agency. As far as I can remember i used to wear my brothers pants and shirts since i was 4. This contributes to the widely situated, socially diffused experience of Islam and its gendered imprimatur upon everyday life. Lists of the signatories of these . What many see as inequality between the genders in Islam is actually equality in the best form. Likewise the woman has a uterus and other connected parts that work in harmony with it, and each part has its own function and characteristics, and produces specific secretions and so on. 114670. It was a tense atmosphere. Women in Islam and Muslim Realms: Marriage & Gender Issues When analyzing inequality, Acker (Reference Acker2006: 455), Ridgeway (Reference Ridgeway2014), and Fenstermaker, West, and Zimmerman (Reference Fenstermaker, West, Zimmerman, Fenstermaker and West2002) have emphasized the need for a strategic focus on specific inequality-producing mechanisms. These mechanisms cannot be predetermined. This elucidates how status beliefs are relationally (re)produced and gossip as well as the gaze of the other are the practices by which values are upheld and policed. The social organization of gender in the villages depends largely on the institution of the family, which represents a set of values that goes beyond the Western notion of a nuclear family (Crawford, Reference Crawford, Hoffman and Miller2010: 130). Or for a woman to dress and/or act like a man. In rural areas, women often receive nothing, in return for family protection. For a more detailed discussion on intersex please see the answer to question no. Gender dynamics in Moroccos February 20th Movement, Judging interpretations: But is it rigorous? Before In Islam, the person with somatic sex ambiguity due to a disorder of sex development (DSD), such as 46,XX congenital adrenal hyperplasia or 46,XY androgen insensitivity, is recognized as khunsa. These contradictions become particularly pronounced when discussing womens access to paid employment. They are using them because, emotionally, the woman is very weak (Int17-M). According to this hadith, transgender sinners will be removed from their relationships, families, etc. Islamic feminists seek to advance the egalitarian principles of Islam through performing ijtihad, which is considered to be an independent interpretation of religious sources (Badran, Reference Badran2009). instructs Muslims to educate daughters as well as sons. Drescher, J., Cohen-Kettenis, P., & Winter, S. (2012). Syed (Reference Syed, zbilgin and Syed2010) describes this as a form of qualitative rather than quantitative equality, which diverges from an equal employment opportunity discourse. Transformations in the realm of gender require equal shifts in religion-based social norms and attitudes delimiting who is to be respected and in which ways. The engagement in persistent observation allowed for the collection of thick descriptive data, with the triangulation of data supporting the exploration of emerging claims from different perspectives. Therefore, this Hadith should not be used to further condemn those who are transgender as it does not relate to the issue of trans identity but to the dishonest behavior of a person who happens to be transgender. In Davy Z., Santos A. C., Bertone C., Thoreson R., & Wieringa S. E. This places mens duty to care for the family over womens rightsfrom a normative standpointto access work and education, illustrating how status differences are materialized through different forms of entitlement. The author shares the experience of Manning (Reference Manning2018), who describes herself as the Other in her research with indigenous Maya women. It is not possible for anyone, no matter who he is, to change the creation of Allah, may He be exalted, from male to female or vice versa. This, in turn, circumscribes their agency and sense of status. Minwalla etal. Islam has always taken sides with the oppressed rather than with the oppressor since the day of its establishment, and this includes taking a stand against transphobia, xenophobia and misogyny (Duderija, 2010, 2013, 2016). This update also . } To present key, original contributions to this area of study, the article is structured as follows. Shame imposes physical and psychological boundaries on Muslim working women (Syed et al., Reference Syed, Ali and Winstanley2005: 154). The research is based on six months of ethnographic fieldwork that combined qualitative interviews and participant observation. More specifically, it forfeits a womans access to recourse, making her dependent on a mans word. June 20, 2023. Heba Salah, from Dar Al Ifta, a major Islamic educational institute in Egypt that is linked to the leading religious university Al Azhar, joined a Musawah training conducted in . Stowasser, Reference Stowasser1994). But who are Progressive Muslims? Qualitative equality (cf. Can the Secret Service arrest someone who uses an illegal drug inside of the White House? Salehi, Shima Kentucky attorney general Daniel Cameron on Friday challenged a federal judge's ruling that temporarily blocked parts of the state's ban on gender-transition treatments for minors. This role is reflected through the institutionalization of male leadership of the household, as illustrated in the quote from Int12-F, a Berber woman/housewife: The man takes care of everything. Polygamy is practiced across the villages, especially in Aremd, where community members were considered to be more affluent. There is considerable evidence that in pre-colonial Islamic communities, mukhannath served as servants as long as they had no sexual interest in women. A young man, working as a tourist guide and a local association member, highlights the protective role that Islam grants women: We find in the religion that the one who must pay for everything is the man. The adherence to these norms is relationally negotiated through conceptions of honor respect and honor contempt, with the latter being underpinned by processes of shaming. Avoid angular points while scaling radius. "coreDisableEcommerceForBookPurchase": false, The Western Muslim community has spent over two decades post-9/11 attempting to secure ally ships that would protect itself from the onslaught of right-wing, neocon anti-Muslim bias. Hence, respect becomes relationally constituted through the ways in which (personal) status beliefs circumscribe individuals agency. First as a daughter, her importance is such that the Holy Prophet of Islam (saw) tells us: 'He who brings up his daughters well, and makes no distinction between them and his sons, will be close to me in Paradise.'. The importance of being Islamic, From rhetoric to reality: A multilevel analysis of gender equality in Pakistani organizations, Doing religion in a secular world: Women in conservative religions and the question of agency, Feminism in Islam: Secular and religious convergences, From Islamic feminism to a Muslim holistic feminism, Deconstructing the history of Berber Arts: Tribalism, matriarchy, and a primitive neolithic past, Berbers and others: Beyond tribe and nation in the Maghrib, Covered by equality: The gender subtext of organizations, A critical reflection on the use of translators/interpreters in a qualitative cross-language research project, International Journal of Qualitative Methods, Misperceived social norms: Female labor force participation in Saudi Arabia, Bodies that matter: On the discursive limits of sex, Gender in the Middle East: Islam, state, agency, Ethics and politics in qualitative research, The ethnographic self: Fieldwork and the representation of identity, Globalization begins at home: Childrens wage labor and the High Atlas household, Swimming in a sea of shame: Incorporating emotion into explanations of insitutional reproduction and change, The second-person standpoint: Morality, respect and accountability, Honor, history, and relationship: Essays in second-personal ethics II, Introduction: The discipline and practice of qualitative research, Worlds Muslim population more widespread than you might think, Gender and capacity building: A multi-layered study of empowerment, Corporate philanthropy through the lens of ethical subjectivity, Caring at a distance: A model of business care, trust and displaced responsibility, Males attitudes towards working females in Saudi Arabia, A feminist analysis of organizational research on sex differences, From meaning to meaning: The influence of translation techniques on non-English focus group research, Gender inequality: New conceptual terrain, Islamic feminism in Kuwait: The politics and paradoxes, Gender, business ethics, and corporate social responsibility: Assessing and refocusing a conversation, Paradigmatic controversies, contradictions, and emerging confluences, Situated knowledges: The science question in feminism and the privilege of partial perspective, In the steps of Joan Acker: A journey in researching inequality regimes and intersectional inequalities, Internal fractures in the BerberArab distinction: From colonial practice to post-national preoccupations, Intersections: The simultaneity of race, gender and class in organization studies, Qualitative research methods in mental health and psychotherapy: A guide for students and practitioners, Gendering CSR in the Arab Middle East: An institutional perspective, A dark side of institutional entrepreneurship: Soccer balls, child labour and postcolonial impoverishment, Implications of religion, culture, and legislation for gender equality at work: Qualitative insights from Jordan, Women negotiating modernity: A gender perspective on fundamentalisms in Catholicism and Islam, Politics of piety: The Islamic revival and the feminist subject, Becoming a decolonial feminist ethnographer: Addressing the complexities of positionality and representation, Beyond the veil: Malefemale dynamics in a modern Muslim society, The veil and the male elite: A feminist interpretation of womens rights in Islam, Gender and human resource management in the Middle East, International Journal of Human Resource Management, Women, empowerment and development in Arab Gulf States: A critical appraisal of governance, culture and national human resource development (HRD) frameworks, Stretching the limits: A feminist reading of the Sharia in post-Khomeini Iran, Feminism and Islam: Legal and literary perspectives, The construction of gender in Islamic legal thought and strategies for reform, Muslim womens quest for equality: Between Islamic law and feminism, Islamic feminism and its discontents: Toward a resolution of the debate, Education, Business, and Society: Contemporary Middle Eastern Issues, International transfer of policies and practices of gender equality in employment to and among Muslim majority countries, The inter-institutional interface of religion and business, Qualitative methods in business ethics, corporate responsibility, and sustainability research, The social construction of status value: Gender and other nominal characteristics, Feminist reinterpretation of Islamic sources: Muslim feminist theology in the light of the Christian tradition of feminist thought, Women and Islamization: Contemporary dimensions and discourse on gender relations, Womens rights in the Middle East and North Africa: Progress amid resistance, A new feminism? In the words of Esack, Progressive Muslims aim to: [r]elate [far more directly] to global structures of oppression whether economic, gender, sexual etc., and ensuring that the oppressed are once again active agents of history. Nikjoo, Adel They must always walk through the souk and the men and the boys look at you. Honor respect is a form of recognition respect, which concerns how our relations to each other are to be regulated or governed (Darwall, Reference Darwall2006: 123). Doering, Adam Hence, it is important to highlight the specificity of the context, which is presented in the next section. The interviews were transcribed by the author after the fieldwork ended, representing a vital phase in the initial process of analysis. It is difficult to advance womens rights and gender equality without undergoing equal shifts in social attitudes and norms (Sidani, Reference Sidani2005). Most people will spend an extended period of time transitioning (maybe 3+ years) before their body is settled. While business concepts are often closely intertwined with ethical concepts (Eger, Miller, & Scarles, Reference Eger, Scarles and Miller2019), moral principles rooted in religion might evade a pragmatic business sense. These divergences in value orientations are exacerbated by the different trajectories of value change in Western societies and in the Islamic world. Mernissi (Reference Mernissi1991) and Treacher (Reference Treacher2003) argue that the complementarity of genders rests on an understanding of gender relations naturalized through sex and institutionalized through men. The underlying dynamics sustaining inequality regimes are driven by normalized perceptions of womens and mens status or place in society (Koburtay et al., Reference Koburtay, Syed and Haloub2018; Tienari et al., Reference Tienari, Quack and Theobald2002). This links back with bargaining theories where patriarchal risk is perceived to decrease womens sense of entitlement, influencing the power structures within the household (Sen, Reference Sen1985, Reference Sen1999). Verily, He is the All-Knower and is Able to do all things [ash-Shoora 42:49]. (2018). Understanding the relationality of honor respect and honor contempt hence requires a deeper engagement with the epistemic-like authority that constitutes the wider discursive tradition of (in)equality in Islam. 2023. Syed et al. He creates whatever He pleases. This requires sensitivity toward personal status laws and the ways in which these shape religion-based social norms and values that circumscribe equality and gender at work. New Report Shows Where It's Illegal To Be Transgender In 2020 Gender Equality in Islam | The Review of Religions Khan et al. Background. What Islam says about Transgenders When is it permissible to do a sex-change operation from male to female These gender discourses are relationally enforced through informal practices, including gossip and the gaze of the other. The translation of interviews required increased sensitivity toward the interview process and knowledge transfer (Berman & Tyysk, Reference Berman and Tyysk2011).
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