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Following the Islamic reform movement articulated by Muhammadiyah in the early twentieth century, Masjid Gedhe Kauman of Yogyakarta (Indonesia) has shifted the women’s prayer space from the pawestren, a side room built by the Yogyakarta Islamic Sultanate in 1839, to the rear part of the main hall, behind men’s prayer lines. Despite the less strict spatial segregation, male and female attendees tend to keep themselves apart in and outside of the mosque. Furthermore, women are more engaged with the female Islamic study groups, organized by Aisyiyah (the female wing of Muhammadiyah) and held at the women’s mosques in Kauman village, rather than with the larger Masjid Gedhe. This paper examines the evolving definition of gendered border in the mosque as a response to sexual segregation, which is specifically recommended by the Islamic law. Responding to socio-cultural changes, the gendered boundary in Masjid Gedhe is redefined. This article suggests that the border is neither fixed nor real, and involving bodily matter through Muslim garments and prayer robes and the avoidance of female voice in the public. The goal is to demonstrate the diverse terrain of (architectural) space, with respect to the underlying socio-cultural aspects.
IOP Conference Series: Materials Science and Engineering
Oxford University Press, 2022
This chapter combines historical research and ethnographic fieldwork to examine the rituals of Friday prayer at the Women’s Mosque of America, based in Los Angeles, California. The research reveals that the mosque has provided women with opportunities to be fully involved in all aspects of prayer without placing any limitations on their bodies. This full participation has led to the emergence of new areas of inquiry within theological spaces that had gone unnoticed because of the absence of women in leadership and decision-making spaces. Through engaged discussions and practices, mosque-going women are widening the circles of female scholars in local communities, making the mosque instrumental in the development and dissemination of Islamic knowledge that deconstructs patriarchal interpretations of the Qur’an and empowers women. Keywords: women’s religious authority, Friday khutba, khateebas, Adhan, Halaqa, women’s mosques, Islam, hijab, Qur’an, California
Mosque Access and the Modern Muslim Women
Marcus looks at the sociological & religious implications of gender segregation with the Muslim Prayer buildings called masjids or mosques. This paper was a result of his observation of the "Pray-In" movement (that branched off from the Progressive Muslim movement). The women of "Pray-In" where traditional Muslim women wanting to only pray in the back of the mosque (which they cite from their religious traditions called hadith, as their religious right) but were forcefully kicked out of the mosque. Which brought the whole question of gender segregation into question.
Religions
Women’s presence and role in contemporary mosques in Western Europe is debated within and outside Muslim communities, but research on this topic is scarce. Applying a feminist lens on religion and gender, this article situates the mosque as a socially constituted space that both enables and constrains Western European Muslim women’s religious formation, identity-making, participation, belonging, and activism. Informed by qualitative interviews with twenty Muslim women residing in Norway and the United Kingdom, the article argues that women’s reflexive engagement simultaneously expresses compliance with, and challenges to, male power and authority in the mosque. It contends that a complex practice of accommodation and resistance to “traditional” gender norms is rooted in the women’s discursive positioning of “authentic Islam” as gender equal. While men typically inhabit positions of religious and organizational power in mosques, the article also suggests the importance of male allies...
2019
Muslim women's efforts to attain religious leadership roles have been central, critical, and controversial topics discussed in American mosques and in academia. Women's lack of access and leadership in religious institutions is due to the patriarchal interpretations of <i>Qurʾānic</i>scripture, the <i>Hadīth</i>, and Islamic laws leading women to engage in collective action to attain their rights while still affirming their religion (Barlas, 2002). When controversial topics challenge religious traditions and norms, such as women's roles as <i>khateebahs</i>and Friday prayer <i>imāms</i>(women sermon givers and leading Friday prayers), the discussions often are theological and political, but rarely from a communicative perspective in which the trajectory of change and co-oriented action is authored by participants through considerations of text and interaction. Muslim women in America are opening spaces for dialogue and init...
Floris, F. D., Widiati, U., Renandya, W. A., & Basthomi, Y. (2024). Artificial Intelligence in English Language Teaching: Fostering Joint Enterprise in Online Communities. JEES (Journal of English Educators Society), 9(1), 12-21. https://doi.org/10.21070/jees.v9i1.1825, 2024
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