Male Religious Leaders Research Articles

The Involvement of Religious Leaders in Supporting Institutional Childbirth in Rural Jimma Zone, Oromia, Southwest Ethiopia: An exploratory Qualitative Study.

This exploratory qualitative study examined the involvement of religious leaders in maternal health practices with a focus on promoting institutional childbirth in the rural Jimma Zone, Oromia, Ethiopia. In-depth interviews with 24 male religious leaders revealed five key themes: awareness of childbirth practices, religious beliefs, experiences of childbirth preparedness, experiences at health institutions, and challenges with using institutional childbirth services. The findings indicate that, while religious leaders significantly influence community attitudes toward institutional childbirth, their impact is often limited by a lack of awareness and insufficient engagement with health services. This study underscores the need for culturally sensitive interventions incorporating religious beliefs into maternal health promotion. Enhanced collaboration between health care providers and religious leaders, along with targeted training, is essential for improving maternal health outcomes and increasing the use of institutional childbirth services in rural Ethiopia and other similar contexts.

Laki-Laki sebagai Sekutu Gerakan Feminis: Pelibatan Laki-Laki sebagai Strategi Gerakan Advokasi yang Dilakukan oleh Jaringan Masyarakat Sipil dalam Mendorong Pengesahan Undang-Undang Tindak Pidana Kekerasan Seksual

This research discusses the advocacy strategy carried out by the Civil Society Network (JMS) by involving men to push for the ratification of the TPKS Law. By referring to the theory of the strategic capacity of gender equality policy advocates by Htun and Weldon, JMS has used organizational capacity through strategies of (1) framing demands; (2) building networks, and (3) lobbying policymakers. This study uses a qualitative method by conducting in-depth interviews to obtain primary data and collecting secondary data through a study of documents including regulations, news, and previously existing scientific papers. The findings from this study indicate that JMS involves men in advocacy strategies that are carried out by utilizing the privileges of men. For instance, the involvement of male religious leaders to counter the narrative of rejection of the TPKS Law which considers the TPKS Law to be inconsistent with the religious and moral values of the Indonesian people. Apart from that, JMS also involves male legislators who have a strategic position as Chairperson of the TPKS Law Working Committee to help lobby other members of the Indonesian Parliament.

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

"Hitting as Light as Feathers": Religious Leaders' Voices on Domestic Violence.

Domestic violence (DV) is described as a major public health issue that negatively affects women's physical, mental, reproductive, and sexual health. In Lebanon, there are 18 religious sects that are allowed by the Lebanese constitution to manage their own affairs, judge, legislate, and issue rulings. These laws discriminate against married women and favor men over women. The purpose of this research is to explore the views and attitudes of religious leaders on DV, and their experiences of dealing with DV in Lebanon. This study involved in-depth interviews with 13 male religious leaders from various religious denominations. Each religious leader participated in an in-depth interview to assess understanding and perceptions about DV, and how DV cases are usually dealt with. All of the participants stated that they were involved in the affairs of their communities by counseling on familial and marital problems. Thus, several themes emerged throughout this study which are related to types and prevalence of DV, causes of DV, responding to DV through counseling and taking legal measures, religious leaders' opinions on the DV law, and the support they need from the community and stakeholders to encourage the implementation of the law against DV. The results demonstrated that religious leaders are one of the many stakeholders concerned with addressing community-level issues because religion is a prominent part of people's lives in Lebanon. Therefore, religious leaders could have a pivotal role in raising awareness about and responding to DV. Providing them with proper information and referral options in the communities they serve would improve society's response to DV. Finally, their request for building their skills in DV counseling in the form of trainings or workshops indicates a need that can be met by local community organizations.

Nyai Madura: Representation of Female Religious Leaders in Contemporary Indonesia

This paper examines the roles and position of female religious leaders in Madura Island, known as Nyai. Nyais are female religious leaders and are highly respected by the rural communities for not only being someone who is master in Islamic teachings, and her dakwah (outreach), but also being influential amongst the communities. Yet, the role and position of nyai in a patriarchal society of Madura are crucial in the sense that their dakwah and teachings have gradually become doctrine for female communities in the male-dominated environment. Particular nyais have demonstrated their determination in identity contestation and playing their agency role for their communities. Their popularity and growing followers have become a serious concern and criticism of some male religious leaders (known as kyai) in the Island. An ethnography study applied to observe the daily life of two female nyais in two regional districts of Madura, they are Nyai Sitti of Sampang and Nyai Dausy of Sumenep, and found that in the context of nyai’s hierarchy in Madura, these two nyais have built what have created authority and represented their leadership positions on their social class. They are the central figures, where their popularity are shaped by their charisma, genealogy, and people’s power. Indeed, they have reached the position of ‘nyai rajheh’ (great leader), which is a leading influential figure, especially for women in contemporary Madura Island.

SUNAT PEREMPUAN: CERMIN BANGUNAN SOSIAL SEKSUALITAS MASYARAKAT YOGYAKARTA DAN MADURA

The objective of the study is to comprehend how the practice of Pemale Genital Cutting (PGC), or 'sunat perempuan' in local term, reflects a social contruction of sexuality in Indonesia society, and how it relates to sexual and reproductive health. The study was conducted during 2002 in Yogyakarta and Madura, considering that both areas have distinct sociocultural contexts.The study reveals that PGC, as MGC, is socially meant 'to Islamize' member of society. The male religious leaders' dominance and rigid interpretations of Islamic holy books may be conducive for male-biased sexual behaviors and harmfulprocedures of PGC among Madurese. Among Javanese, by contrast, PGC is known as a part of court tradition, to be connected with a puberty rite which articulates symbolic actions. As opened social discourse is more accepted among Javanese, PGC is easily forgotten. Nonetheless, the meaning of PGC as a puberty rite has served as a basis for gender divisions among Javanese todays.

Clerics Who Commit Sexual Offenses: Offender, Offense, and Victim Characteristics

The aim of this investigation was to undertake an exploratory analysis of clerics who sexually offend and the circumstances related to these offenses. Thirty-three adult male religious leaders who had been charged with a sexual offense against a child or adolescent were included in the study. This study examined descriptive information about offenders, their victims, as well as characteristics of the crimes. Notable trends included the following: religious leaders tended to offend against boys living with both parents, the offense often took place at the clergy's residence, and the offense involved fondling the victim. The study also compared offenders with single versus multiple victims on crime variables and differences were noted with respect to victim access.

Women in Islam: Sydney Women Speak

Interfaith dialogue in the public domain has up till now been dominated by male religious leaders and their concerns. Yet when women are allowed to speak from their own space, rather than have male professsionals speak for them, an entirely other world of experience may be identified. Vatican and Muslim leaders plan to establish a historic new body called the Muslim-Catholic Forum which will meet in Rome in November 2008. However, Catholic and Muslim women have been meeting for interfaith dialogue in Sydney for more than ten years. Through interviews with Muslim and Catholic participants this article surveys the dialogue which had been taking place in Sydney, along with the women's perspectives and themes.

I, Elena de la Cruz: Heresy and Gender in Mexico City, 1568

In July 1568, a nun was denounced to the episcopal inquisition of Mexico City. Elena de Ia Cruz, was a professed nun in the prestigious Nuestra Senora de la Concepción and a member of one of Mexico's most important families. She was charged with heretical propositions: namely, that she proposed limits to the powers of the papacy and church hierarchy, including Alonso de Montúfar, the archbishop of Mexico. Elena's heretical words also took added meaning from contemporary religious crisis and reform. Some of the nun's conceptions vaguely suggested Lutheranism. More importantly, she seemed to deny the ability of the Council of Trent to carry out its programme of reform. Tridentine reformers were attempting to bring monasteries of women under the control of male religious leaders — and Montúfar was trying to bring regular clergy in general under episcopal governance. Elena's views threatened these efforts. The essay argues that Elena's daring to speak on matters of doctrine was a form of gender treason; she also read forbidden books and attempted to find her own path to salvation. In the late sixteenth century, a woman who took this path was immediately suspect. Beatas, nuns, and laywomen had paid dearly for this error in Spain. Unlike many heretic nuns, though, Elena renounced her beliefs almost immediately when challenged by her abbess, and she showed no courage of conviction before the male inquisitors. Nonetheless, formal charges were prepared and followed through in meticulous detail. In charging Elena, Montúfar was nipping womanly insubordination in the bud, before it could infect the entire convent. But if gender was part of what made Elena so dangerous, it was also what saved her skin. Elena's lawyers were able to use the topos of the weak, ignorant, misled woman to explain their client's deviation from the path of order and obedience. Hispanic gender ideologies made it possible to frame Elena's crime in terms of treason and disorder, but also provided an opportunity for the nun's reincorporation into society. The paper argues that Elena's trial provides an opportunity to examine the ambiguities of gender prescription and what we might call "rôle enforcement". The tension between corporate protection of women and fear of their potential for disorder is played out throughout the trial. Elena's triumph, if such it can be called, is to appeal to the former.

From Confinement to Solidarity

Abstract This article explores the history of the Christian church as it has addressed prostitution, a history which shaped and was shaped by the fact of prostitution in western culture, the negative and positive roles played by male religious leaders, and the contemporary discussion of prostitution and the possibilities for solidarity with prostituted women.

Islamic Precepts and Family Planning: The Perceptions of Jordanian Religious Leaders and Their Constituents

Results: Eighty percent of men, 86% of women, 82% of male religious leaders and 98% of female religious leaders believe that family planning is in keeping with the tenets of Islam. Among religious leaders, 36% reported that they had preached about family planning in the year preceding the survey. Seventy-five percent of women and 62% of men in the general public said that they had spoken about family planning with their spouse, and 9% and 17%, respectively, reported having spoken with a religious leader On a scale of 0- 10 measuring agreement with statements regarding the benefits of family planning (with 10 being complete agreement), women averaged 9.4 and men 8.8, while male religious leaders averaged 6.5 and female religious leaders 7.2. Among the general public, 74 % of women and 58% of men said that deciding to practice contraception is a ]oint decision between husband and wife. About 90% of religious leaders agreed or agreed strongly with the statement that contraceptive decisions should be made jointly by husband and wife. Women were significantly more likely than men to believe that specific contraceptive methods are permitted under Islam, and male religious leaders were more likely than were men in the general population to find specific methods acceptable. Only 26% of men cited interpersonal communication as a source of family planning information, compared with 66% of women, 73% of male reilgious leaders and 89% of female religious leaders. Almost threequarters of men and women said they want to know more about family planning. Conclusion: Although Islamic religious leaders in Jordon cite different reasons than the general public to justify the use of contraceptives, they are as likely as others in the population to approve of family planning. International Family Planning Perspectives, 2000, 26(3):110-117 & 136 M v Xuslim religious leaders are often assumed to hold more conservative attitudes than the general population about family planning, yet a review of the literature finds no research that has specifically compared the two groups. Indeed, Muslim religious leaders' stance toward family planning is often misinterpreted. While they can be expected to refer to religious texts for guidance as they seek to interpret the acceptability of new ideas, religious leaders may prove no more opposed than other members of society to innovation, unless a new idea is perceived to contravene religious tenets. Muslim religious leaders in Jordan, who as members of social networks are intimately involved in the everyday lives of their congregations, probably share ways of thinking that are prevalent within their community. A social group can be expected to have a single worldview, yet the

The Mainstreaming of Pesantrens and Madrasahs in Indonesia

The project of this article has focused on six strategic groups in pesantrens and madrasahs. These are: 1)Kyai (male religious leaders) and Nyai (female religious leaders) of pesantren salaf; 2) Kyai and Nyai of pesantren khalaf; 3) key community leaders; 4) principals ofmadrasah aliyahmadrasah aliyah; and 6) student leaders of madrasah aliyah.DOI: 10.15408/sdi.v12i2.593