WOMENS STUDIES
Year:2011 | Volume:8 | Issue:4 (26)|Papers Count:10

The social and legal position of women in the course of history and among different societies has been varied and sometimes contradictory. Due to their culture and civilization, myths, religion, social, economical, political, historical, and geographical conditions, different nations have had different views regarding women. Such attitude can be best seen in India’s culture and literature where women play different roles as goddess, myth, spiritual entity, witch, and procuress in Indian legends.By comparing women’s role with myths, Indian religious and historical beliefs, this library-based and analytical research aims to find out the roots of negative and anti-female attitude in Kelile va Demne, Sandbad-name, Javaher-al-Asmar, and Tuti-name that are samples if Indian literature and expose such view toward women. As a result, we can argue this negative attitude originates from the patriarchal point of view, economical problems, mythological beliefs, ancient religious teachings spreading to Indian society and its literature. One cannot also ignore the role of translators and the manipulation they have applied. Accordingly, women behavioural abnormality and social factors has less effect on such attitude.

Women’s characteristic in short stories by Ahmad Mahmud are not as dynamic and evolutionary as men’s. Their paradoxes, emotions, and particular desires are not internalized to transform them from a general state of womanhood to the specific identity of a woman. In fact, Mahmud in his stories sacrifices individuality of women for exhibiting typical character of them. As a result in such stories, you cannot find a female character with significant ability to go beyond their own limits.Mahmud shows femininity with numerous and different names but common features. By a tragic point of view, he considers women as victims who due to the chaotic state of economy, industry, culture and politics are doomed to endure pain, corruption and eventually death and decay.The purpose of this essay is to analyse the women’s place in short stories of Mahmud with a special attention to their role in society.

Along the history of Persian Literature, the women have played many different roles such as beloved, mother, wife, daughter, servant, old woman, and so forth. In many cases, they have been the symbol of complot, treason, corruption and a toy in men’s hand.This descriptive, Library research aims to demonstrate different roles of old women such as mystic, brave, wise, counsellor, narrator, misleaders, match maker, magician, and so forth to show relationship between world and old woman as a bride who has thousand grooms.

Nasr Hamid Abu Zayd, the contemporary Egyptian thinker, approaches to the women issues in Quran in a new way. Through reviewing verses related to women’s issues and rights, Abu Zayd aims to respond to received accusations against Islam. Relying on empiricism method and concerning historical and linguistic context of verses, he interprets Sharia Laws about women, temporal and relevant to the circumstances of the age of descent. Considering important challenges before women such as polygamy, inheritance, and hijab (veil), he tries to cite the context of verses, and proves the equality of women and men in Quran.

Indian poetry is a reflection for the country myths, archetypes, and goddesses. This Study intends to find them in sonnets by Bidel Dehlavi and see what of them have the most effects on the poet’s mind and the poet unconsciously displays them more in his works.Studying Qazals of Bidel, reveals that three archetypes of birth, God, earth, and tree as birth givers, plays a prominent role in his works. Believing in God as birth giver is compatible with Bidel’s Islamic beliefs. He sees behind everything the presence of God, the one and only, as the Creator. Believing in earth as human birth giver and assuming earth and woman as one due to their capability of generating root deeply in different nations in the world and it is obvious in myths and rituals. It is why Bidel has paid more attention to the archetype of earth as birth giver than others. Plant or tree as birth giver also has the same place in different nations. It is the symbol of fertility, immortality, and resurrection. Growing plant from hero after being killed represents the same belief. The poet shows it in his works by comparing himself or his beloved to the tree or different parts of a plant.By studying archetype of eternal mothers in Bidel’s poetry we could conclude that existence of archetypes in his poetry does not mean he believes in archetypes but reveals the effects of collaborative memory in the literature. Bidel as a Muslim poet only believes to God, the one and only, unity of being and regards soil as the creator of human body.

Farzane Khojandi (Tajik:  Fap3oHa), featured Tajik poet, was born in 1964 in well-educated family. She began her career as a poet in second half of 1980s to keep alive names of great poets such as Rudaki Samarqandi, Seyf Faraqani, Naser-khosrow Qobadiyani, Kamaladdin Khojandi, and others for future generations. The poet, who was influenced by Layeq in her early works, is well-known for her Qazals, quatrain, and also modern poetry. Many poems poetized by Farzane at late ten years of her life are the original samples of devotedness and simplicity. She introduces a new way of looking at life and world, and a new language to talk about such experience in her New Poems (Persian: “She’r-e now”) so called White Poem (Persian: “She’r­-e sepid”).

The amendment six of divorce law reform, approved 1998, has been legislated for support of women and guarantees financial compensation of their efforts in common life. Although in practice, the law ambiguity and intricacy disappoint spouses from restitution their rights. Moreover, lack of clear criteria to define the amount and the way of receiving financial compensation of divorce lead judges to decide about it different from each other. In this research, we investigated Quranic verses, Islamic traditions about divorce compensation, religious goals, and strategic principles in Islamic legislation system that conduces to special finance support of women particularly divorcees.After reviewing the arguments, and clarifying the reason of issuing such order, we may conclude that when removal of charge was due to divorce compensation, only if the wife asked for divorce, judge can deny her merit to compensation. But with attention to the philosophy of temporary married wife (Mut’a), it is better to pay divorce compensation to all divorced women. If divorce happens before marriage consumption and fixing marriage portion, the criteria to determine divorce compensation, would be the status of wife, but after marriage consumption and fixing marriage portion, the husband financial status is the criteria.

Non-remarriage condition in context of marriage is one of controversial issues among Islamic jurists. Some of them believe the condition is void by virtue of illegality and opposition to requirement of contract. Another group believes that it is valid and binding by virtue of narratives which indicate permissibility validity. According to Quran signs and narratives, polygamy is right of husband and allowed, but it isn’t of superior orders. As marriage survival and solidity of family institution is very important and husband usage of the right may ruin it and causes social and mental problems, by attention to narratives indicating validity of non-further marriage condition and also non-contradiction of it with requirements of marriage contract, the condition is neither contrary to divine law (Sharia) nor requirement of contract. The other important point is sanction of this condition breach. The jurists express various opinions regarding the issue. Some believe second marriage is valid; some consider it null and void. There are another group that regards wife as the one who has the right of rescission; and some suppose that breach of the condition is sin. So taking into account all arguments and opinions, breach of the condition nullify the second marriage.

Issues of women’s rights and duties are among important subjects in jurisprudential and legal discussions. As Judgment, is among dignities of imamate and prophethood, so scientifically reviewing women’s positions in connection to legal competency can be helpful in resolving jurisprudential and legal challenges.This article, dealing with possibility of enforcing judicial guardianship on women’s part, has considered the availability of such guardianship for women possible through, first criticizing opponents’ arguments regarding the condition of judge masculinity; second, by explicating major differences in legal-judicial systems and legal-jurisprudential systems; and finally by considering unconditionality of jurisprudence and leadership. As a result, we can conclude women judgment in current state judicial systems possible.Moreover regarding social needs of the modern society in lawsuits involving women, necessitate women judgment in such affairs.