Subordination of women and patriarchal gender relations at Islamic poor community

The existence of socio-economic benefits generated from waste savings makes the role of waste banks not only limited to waste management and recycling. But the waste bank is also able to increase participation, skills and changes in the attitude of the poor in waste management, especially women who are always involved in the household scale waste management process. On the basis of this, it is important to see the influence of the waste bank on the empowerment of poor women in Sicanang Belawan, Medan. This study uses several theoretical descriptions and related concepts; Garbage Bank and Community Empowerment Program. This research design uses associative research methods with a quantitative approach. This approach is deliberately chosen because to be able to find out the influence and also the relationship between the waste bank program variables and the empowerment of poor women. In this study, the sampling technique uses Harry King's Nomogram, where the total customers of 10 waste banks are 200 customers. Of the 200 customers taken samples with a 5% error rate. So that the number of samples to be examined is 30 customers. Then, 30 of these customers are evenly distributed to each bank of waste banks. So there are 3 customers to represent each waste bank. The results showed, first; The Waste Bank program partially has a significant influence on the empowerment of poor women. This can be seen from the value of Sig = 0.000 which is smaller than α 0.05. In addition, the R Square value is 0. 472. which means that 47.2% of the variation in the variables of empowerment of women can be influenced by the variables of the waste bank program. Second; there is a positive and strong relationship between the Waste Bank Program and Poor Women's Empowerment of r = 0.687.

This research underlines several issues concerning the empowerment of poor women through family-based entrepreneurship towards creative economy. The research was intended to explore the potentials, constraints, opportunities and policies dealing with the empowerment of poor women, and to formulize a model for the empowerment. Data collection consisted of site observation, interview, focus group discussion, and document study. The techniques of analysis employed in this research included interactive analysis and gender analysis by Sara Longwee. The results of this research was a model named “Pro-poor Capacity Improvement” which highlights several components including poor women’s potentials, constraint, opportunities, interventions in the form of family-based entrepreneurship, and welfare.

The growth of micro-finance in terms of breadth and width in world as well as in India has been phenomenal. Existing research mainly focuses on its impact on empowerment of poor women through access to micro-credit by promotion of entrepreneurship, reduction in economic vulnerability, etc. One of the major contributions of microfinance is also in terms of provision of access to ‘micro-savings’ to poor women. This other side of microfinance until recently was not given due importance due to predominance given to micro-credit. Slowly it is realised that micro-savings play an equally important role in overall empowerment process of poor women. This paper aims to assess the relevance and importance of ‘micro-savings’ as one of the major tools of empowerment with special reference to India. It uses primary data analysis of 698 microfinance clients from Maharashtra state. The paper concludes that access to ‘micro-saving’ is one of the most prominent reasons for microfinance clients to join the programme and the SHG model of microfinance has resulted in building financial assets for poor women.

The following paper provides an analysis of the 1996 Personal Responsibility and Work Opportunity Reconciliation Act (PRWORA) and the specific impact of this legislation on poor women and children. It is argued that the current political/policy climate demands that helping professionals need to rethink their intervention methods in working with poor women. Proposed is an innovative response to the needs of this constituency which utilizes Freire's (1971) theories of popular education and “conscientization” as a model. The proposed model is founded on the belief that in order to achieve lasting change and real self-sufficiency women welfare recipients will need to begin to recognize themselves as political beings with the potential for exercising both individual and collective power. Moreover, it is argued that social workers and other frontline professionals have a critical role to play in the promotion of social justice, and social action on behalf of the poor clients they serve.

ABSTRACTThis article seeks to probe the influence of microcredit on the development of agency and empowerment of poor women in rural Bangladesh. The study was conducted on the clients of two leading NGOs—Grameen Bank (GB) and Bangladesh Rural Advancement Committee (BRAC)—in Bangladesh. The qualitative findings of the ethnographic study confirmed that poor women’s involvement in microcredit programs does not contribute to the development of their agency and empowerment in a transformative sense due to structural problems in the programs and the patriarchal social structure of Bangladesh. It is true that microcredit has increased the mobility of women through group networks and organizations, but it has not added to their broader empowerment by easing their access to market transactions, unlike their male counterparts. An overwhelming majority of women do not have control over loans and credit-driven activities, although repayment responsibility rests entirely with them. In some instances, microcredit leads to spousal conflicts regarding repayments. Therefore, microcredit has not been very effective in promoting rational economic choices by women that would lead to their empowerment in the true sense of the term.

Women are the group most severely affected by poverty, especially in case of food insecurity. As a result of these conditions, pregnant mothers could malnutrition that can potentially give birth in poor mental or health condition. Poverty reduction is not merely the issue of capital and technical skills, but also how to evoke the feeling of being able to overcome problems of their lives in a dignified manner. Empowerment of poor women do in order to find the effort that poor women can actively participate in any activities for poverty alleviation. This study aims to assess community participation, particularly of women to poverty alleviation efforts based on empowerment. This research was descriptive-exploratory using primary data sources from interviews and secondary data sources of written documents on the implementation of the Programme P3EL in Sidoarjo. Subjects were members P3EL program in 2012 and the BPMPKB (particularly the PUE) as the implementing program. The results showed that the model of participation of members to poverty alleviation efforts based on the empowerment of women through P3EL program were in the form of energy, thoughts, and cooperation. While the participation factors underlying were egoism motivation and collectivism.

Women are the group most severely affected by poverty, especially in case of food insecurity. As a result of these conditions, pregnant mothers could malnutrition that can potentially give birth in poor mental or health condition. Poverty reduction is not merely the issue of capital and technical skills, but also how to evoke the feeling of being able to overcome problems of their lives in a dignified manner. Empowerment of poor women do in order to find the effort that poor women can actively participate in any activities for poverty alleviation. This study aims to assess community participation, particularly of women to poverty alleviation efforts based on empowerment. This research was descriptive-exploratory using primary data sources from interviews and secondary data sources of written documents on the implementation of the Programme P3EL in Sidoarjo. Subjects were members P3EL program in 2012 and the BPMPKB (particularly the PUE) as the implementing program. The results showed that the model of participation of members to poverty alleviation efforts based on the empowerment of women through P3EL program were in the form of energy, thoughts, and cooperation. While the participation factors underlying were egoism motivation and collectivism.

Review: <i>Women, Islam, and the Abbasid Identity</i>, by Nadia Maria El Cheikh

Does Islamic political control affect women's empowerment? Several countries have recently experienced Islamic parties coming to power through democratic elections. Due to strong support among religious conservatives, constituencies with Islamic rule often tend to exhibit poor women's rights. Whether this reflects a causal relationship or a spurious one has so far gone unexplored. I provide the first piece of evidence using a new and unique data set of Turkish municipalities. In 1994, an Islamic party won multiple municipal mayor seats across the country. Using a regression discontinuity (RD) design, I compare municipalities where this Islamic party barely won or lost elections. Despite negative raw correlations, the RD results reveal that, over a period of six years, Islamic rule increased female secular high school education. Corresponding effects for men are systematically smaller and less precise. In the longer run, the effect on female education remained persistent up to 17 years after, and also reduced adolescent marriages. An analysis of long-run political effects of Islamic rule shows increased female political participation and an overall decrease in Islamic political preferences. The results are consistent with an explanation that emphasizes the Islamic party's effectiveness in overcoming barriers to female entry for the poor and pious.

Does Islamic political control affect women’s empowerment? Several countries have recently experienced Islamic parties coming to power through democratic elections. Due to strong support among religious conservatives, constituencies with Islamic rule often tend to exhibit poor women’s rights. Whether this relationship reflects a causal or a spurious one has so far gone unexplored. I provide the first piece of evidence using a new and unique dataset of Turkish municipalities. In 1994, an Islamic party won multiple municipal mayor seats across the country. Using a regression discontinuity (RD) design, I compare municipalities where this Islamic party barely won or lost elections. Despite negative raw correlations, the RD results reveal that over a period of six years, Islamic rule increased female secular high school education. Corresponding effects for men are systematically smaller and less precise. In the longer run, the effect on female education remained persistent up to 17 years after and also reduced adolescent marriages. An analysis of long-run political effects of Islamic rule shows increased female political participation and an overall decrease in Islamic political preferences. The results are consistent with an explanation that emphasizes the Islamic party’s effectiveness in overcoming barriers to female entry for the poor and pious. ∗Address: Stockholm Institute for Transition Economics (SITE), Stockholm School of Economics, P.O. Box 6501, SE-113 83 Stockholm, Sweden. Email: erik.meyersson@hhs.se. Website: www.erikmeyersson.com. I am particularly indebted to my advisers Torsten Persson and David Stromberg for their support. In addition, I am grateful to Daron Acemoglu, Philippe Aghion, Yesim Arat, Sascha Becker, Olle Folke, Guido Imbens, Murat Iyigun, Asim Khwaja, Gulay Ozcan, Alp Simsek, Insan Tunali, several anonymous referees; conference and seminar participants at CEPR, Duke, Georgetown, Harvard, IIES, Koc, LSE, MIT, NBER, Sciences-Po, UC-Berkeley, UPF, and Warwick for useful comments. The author has benefited much from discussions with several Turkish academics, former government employees, politicians, and teachers who have asked to remain anonymous. The assistance of the Turkish Statistical Institute and the Swedish Research Institute in Istanbul is gratefully acknowledged. All remaining errors are mine. The views, analysis, and conclusions in this paper are solely the responsibility of the author.

Islam governs human life so that they are happy and safe in the world until akhirat (hereafter), Allah SWT has ruled the believers to enter in the rules of Islam as a whole (kaffah), both life individually and socially, both related to Ibadah (worship) and muamalah (Social, Islamic commercial jurisprudence or Islamic economic). Many scholars propose that entrepreneurship is a part of Islamic life. As entrepreneurship is booming almost everywhere in the world, in Muslim world is still underdeveloped. Purpose of this study is to explored how the proses of entrepreneurship education in Islamic Boarding School. This study used qualitative case study approach. Results from these interviews were reflected on framework created for the purpose of this study. This framework shows how dimensions of religion, culture, tradition and institutional approach (driven out of culture, tradition and religion) affect entrepreneurial activity. On the basis of the results of this research, show that the proses implementation of entrepreneurship education in boarding school Sidogiri integrating with religious subjects especially, in fiqh al-mu'?mal?t, and extracurricular form senior students and alumni of Pesantren through strategy Students are trained to manage the existing economic institutions in boarding schools under the supervision and guidance of kyai (Head of Islamic Boarding school), teacher, administrators, senior student and Alumni of Pondok Pesantren Through spiritual values plus entrepreneurship that is internalized in boarding school Sidogiri is religious and entrepreneurial values based on Ibadah (worship to God) and Khidmah (services for mankind), where all business and economic activities undertaken intended to worship Allah SWT; Reverence to the community. it can be concluded that religious teachings of Islam encourage economic and entrepreneurial activity, while cultural and traditional aspects discourage this kind of behavior. Institutional approach varies through different countries.

One of the boldest changes that has happened in the Jahiliyah dan Islamiyah is the shifting values of the women. At first, women hold no values in the society and Islam changed it into the opposite. Aside from women contribution in the Islamic heritage after that. The true role of a women is to be a mother that educate their children in an Islamic way. Understanding Islam is important for a woman due to Islam has changed their values in the society and then their well-understood of Islam will affect their children like how Islam did to them. By using a normative approach, namely literature research, it can be concluded that mothers have an important role in training children to understand religion in order to prepare children for the future world. The rules of Islam from the past are absolute based on the Qur'an and Hadith have not changed since then. When women correctly understand the Islamic parenting, then the purpose of Islamic education contained in Surat At-Tahrim (66) verse 6 and Surat Luqman (31) verses 12-19 "To save children from the deviation of their nature, To make children believe in Allah SWT, Keeping children away from shirk., Making children obedient to worship Allah SWT, Forming children with noble morals., Forming children with a patient and trustworthy soul and Forming children with a social-community spirit” are achieved.

This research underlines several issues concerning the empowerment of poor women through family-based entrepreneurship towards creative economy. The research was intended to explore the potentials, constraints, opportunities and policies dealing with the empowerment of poor women, and to formulize a model for the empowerment. Data collection consisted of site observation, interview, focus group discussion, and document study. The techniques of analysis employed in this research included interactive analysis and gender analysis by Sara Longwee. opportunities, interventions in the form of family-based entrepreneurship, and welfare.

Sharia branding and Islamic advertising are interesting to research, considering that public perception of Islamic advertising often involves the use of Halal label symbols, hijabs, caps, sarongs and religious figures as influencers. This research explores more deeply the sharia branding model in Islamic advertising practices in Indonesia, especially the one developed by Syafa'at. This research uses a qualitative descriptive method with a single case study approach. The primary data collection technique is through in-depth interviews with the CEO of Syafa'at, employees, several Syafa'at clients and a religious teacher who understands muamalah fiqh. Secondary data was taken from the Syafa'at website and documentation. The data analysis method uses reduction, description and drawing conclusions. The results of the research found that the sharia branding model developed by Syafa'at started from a collaborative relationship with the client through the syirkah system, and to build sharia branding using 2 strategies, namely 1) Aqliyah Islamiyah which is the Frame of Mind, namely thinking using Islamic principles ; 2) Nafsiyah Islamiyah which is the Frame of Work, namely fulfilling physical needs and instincts in accordance with Islamic rules. Meanwhile, to achieve Brand Perception you must go through 3 stages, namely 1) Brand Value, namely how Islamic values are perceived by consumers more than physical expectations; 2) Brand Promise, how to provide consumers with an understanding that the promise of Allah SWT is the most perfect; and 3) Brand Experience, how consumers feel the happiness of meeting Islam so they can face life with struggle and strength. For the highest consumer loyalty is not to the brand, but loyal to Allah SWT.

A guarantee of successful life in this world and the hereafter would be achieved if Muslims live according to Islamic principles and teachings. Property and power that are entrusted to men by Allah SWT ought to be judiciously administered based on Islamic precepts. In brief, the administration of Islamic property aims to achieve hasanah (goodness) not only here but also the hereafter. Islam, as a complete way of life, has outlined the absolute guidance on property administration through a systematic law, i.e. the Islamic law of inheritance by means of wasiat (will), hibah (gift inter vivos) and waqf (charity). This article focused on the instrument of hibah under the administration of Islamic property and this includes comparisons of its principles and the reality of its application in Malaysia. Hibah is an element of the distribution of assets as drawn under the Islamic concept of managing property. Its concept, application and implementation need to be intensely understood. It has been occasionally observed that disputes would take place after the demise of the donor (the person who had exercised hibah) which complicates the distribution of the assets. Therefore, if this instrument is exercised differ entry between institutions but effectively and cautiously in line with the Islamic rules and principles, the rights of those entitled would be certainly safeguarded.