The Pursuit Of Gender Equality Theology Religion Essay

The Pursuit Of Gender Equality Theology Religion Essay Though no tradition can be considered representative of all religions, this essay will focus on Islam and whether it should be considered bad for womens development and the pursuit of gender equality. Although focussing on Islam, it will become clear that there is no single manifestation of this religion and, therefore, some interpret it in a way which is bad for womens development. The recent shooting of 14 year old Malala Yousafzai for promoting the education of girls in Pakistan is one of many shocking occurrences used by the Western media to paint a sombre picture of women in Muslim countries (BBC 2012). The essay will begin by demonstrating that the literature surrounding this topic leads us to assume that there is one model of womens development and one model of Islam and that the two are at odds. Next, it will argue that this assumption is the result of Islamophobia and more specifically gendered Islamophobia which has increased since the September 11th attacks (Zine 2006). Ge ndered Islamophobia relates to the negative stereotypes presented by Western media and institutions of vulnerable veiled women (ibid.). The primary purpose of this essay is to demonstrate that Islam has been considered bad for womens development because it seems to contradict Western ideas about gender equality, but that this is only part of the picture. It will highlight the fact that there has been a rejection, from within Islam, of the fundamentalist Islamic perception of women. It will argue that Islam has the potential to be good for womens development as Muslim women have been establishing new spaces of discussion and opportunity within their religion and are fighting against the negative stereotypes placed upon them. In recent decades, the Western perception of Islam has been almost entirely influenced by the increase in what the West describes as Islamic Fundamentalism. Although I acknowledge that views within the Western world are not uniform, the term will be used to describe the mainstream political and developmental discourses on Islam and Muslim women. Fundamentalism is a delicate term which refers to the conservative, apparently misogynistic interpretation of the Quran and the enforcement of Islamic law, Shariah. Shariah has increasingly been used to justify the oppression of women in all areas of their lives and child marriage and the veil are two of the more visible examples (Othman 2006; Hopkins and Patel 2006).The conservative interpretations of the Quran directly oppose traditional Western development discourse, exemplified in the universal aims of the United Nations (UN) Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) and Millennium Development Goal 3 (MDG 3) to Promote Gender Equality and Empower Women (United Nations date unknown a; United Nations date unknown b). Feminist notions of womens rights based on equality between men and women are central to the development of women and bills and policies such as CEDAW and MDG 3, regardless of religion. It is clear that this Western approach is at odds with the treatment of women required by some conservative forms of Islam. This leads to the assumption that Islam, as a whole, is a definitive barrier against womens access to human rights, such as the right to freedom, the right to education and the right to safety (United Nations 1995a) and is therefore bad for womens development. However, the views traditionally held by the West are criticised for a variety of reasons and are, in fact, thought to be detrimental to Muslim women. Western policy depends on a simplistic and over-generalised version of Islam based on the culturally-rooted traditions of the dominant minority which are seen as the defining feature of this religion. It therefore employs secular, feminist ideals in order attempt to free women from this supposedly patriarchal religion (Tomalin forthcoming). Although some Muslims are fighting against the veil, others challenge Western ideology and defend their right to continue with what the West would conceive as radical Islamic practices. They claim that the Western model itself has created oppressive roles for women by reducing women to their physical appearance and they believe that they could choose to cover themselves in order to be defined by their brains, not their bodies (Afshar 2000.) They challenge the generalised Western notion that the veil is an unequivocal sign of oppression and argue instead that they are examples of a womans agency over how her body is to be represented, which frees them from sexual objectification (ibid.). They view any opposition to this choice as an attack on their civil liberties and human rights (Critelli 2010). Nevertheless, this approach does not challenge the root problem of the objectification of women. These women are merely resigned to the fact that gender relations will always be based on sexuality and it is up to women to sacrifice their freedom in order to be protected from men. This does show, however, just how complex Islam and Islamic culture are and highlights the need for dialogue and cooperation rather than simply viewing Islam through a western lens. Islam is unlike religions which have developed in the West, such as Christianity, as it has no one authority that monopolises religious meaning (Barlas 2004). It is a multifaceted religion which draws on more than the culture and traditions it is famed for and the Quranic scriptures and legal interpretations of Shariah law also play crucial roles in the lives of Muslims. Islam cannot easily be conceptualised and, therefore, Western institutions fail in their attempt to do so in such a simplistic way. The absence of a critical attempt to come to terms with Islam as a heterogeneous tradition in development discourse, and the universality of bills such as CEDAW and MDG 3, deepen pre-existing inequalities and strip Muslims of their own vision of womens rights (Bradley 2011).Traditional feminist development appears to offer no way to achieve human rights and wellbeing for women other than through the Western model, which implies that women in the West are liberated and Muslim women are tr apped. This approach is destined to fail since it alienates Muslim women who may be equally against radical ideologies but are not willing to reject their religious identity (Jawad 1998). Some Muslims view traditional development as a threat to Islam and this has produced increased hostility towards Western institutions (Adamu 1999). It is counterproductive to continue to view Islam in this way, as it will only ever be portrayed as a negative force against women and prevent any meaningful cooperative action from being taken. Although there is a tendency to misrepresent or ignore Islam in the field of development, some organisations are beginning to engage with this religion. Oxfam is a secular organisation that arranged two workshops in 2004 and 2006 to determine the opportunities found within Islam (Hopkins and Patel 2006). These workshops confirmed that the stereotypical portrayals of Muslim women as helpless victims often make them invisible in the process of development. Moreover, international human rights treaties are viewed as a display of Western arrogance and are dismissed for being culturally irrelevant and incompatible with Islam (ibid.). Therefore, Oxfam is approaching development through the eyes of the recipients and use quotes from the Quran to try to prove that their vision of womens rights and equality are compatible with the teachings of Islam. In addition, the secular organisation the Womens Action Forum (WAF) in Pakistan is increasingly engaging with conservative versions of religion, as they consider this the only way to truly promote change in Pakistan (Pearson and Tomalin 2007). Including Islam in their fight for womens rights shows that they are engaging with women on their level and in a language they understand, rather than undermining their culture using Western, secular methods. Both Oxfam and WAF are open about this engagement being a strategy. However, it is not clear whether they are doing so because it is the only way to undermine the oppressive dimensions of Islam, or whether they actually believe that Islam can contribute to womens rights. Nevertheless, it is clear that both of these organisations understand that issues of faith and gender are intrinsically linked and that to criticise Islam as bad for womens development, would be to ignore the reality of Muslim womens lives. The notion of Islamic feminism is used to describe the way in which women are using aspects of their religion to counter the Islamist patriarchal interpretations of conservative Muslims and the gendered Islamophobia these have created in the West (Kirmani and Phillips 2011). Islamic feminists reject the imposition of Western, secular approaches which they see as reflecting imperialist ideologies. They believe that they have the right to participate in an understanding of Islam and that this right to autonomy is being denied to them both by fundamentalists and the West (Anwar 2001). Islamic feminism calls for Muslim women to reclaim their religion by reinterpreting the Quran in order to establish the authentic foundations of their religion. Islamic feminism states that the patriarchal culture of pre-Islamic Arabia heavily influenced modern Islamic law and states that Islam should not be judged for the oppression caused by the traditions carried out by Muslim people, as many of these a ctions are also forbidden in the Quran. At the fourth World Conference on Women, the Prime Minister of Pakistan and the first women elected to the head of a Muslim state, Benazir Bhutto (Bostan 2011), proclaimed that Muslim women have a special responsibility to help distinguish between Islamic teachings and social taboos spun by the traditions of patriarchal society (cited in United Nations 1995b: para. 14). Thus, it is culture, not Islam, that is bad for women and Islamic feminists are working towards a distinction of the two and are fighting for rights on their terms. There are various versions of Islamic feminism. The first believes that Islam is not bad for the pursuit of womens equality and uses the Quranic teaching to re-educate Muslims that inequality is not prescribed by their faith (Jawad 1998). Although sharing the common goal with the West of achieving equality between the sexes, these Islamic feminists have different visions of how to achieve equality as well as different motivations from conventional development, which is viewed as drenched in neo-colonialism. This type of development implies that in order to achieve equality and access to rights, Muslim women must reject their religion. However, some Islamic feminists claim that they can be a Muslim, a woman and equal. Sisters in Islam (SIS), for example, is a Muslim womens organisation established in 1988 in Malaysia to promote the equal rights of women from within an Islamic framework (Bostan 2011). They draw from parts of the Quran that assert that men and women are equal and that m en have no priority over access to education and that Muslims are to marry of free will, for example (Jawad 1998). Central to their mission is the belief that feminist interpretations of the Quran are the true Islam and they abrogate Shariah law on the ground that it is human derived and not divine (Mashour 2005; Ahmed-Ghosh 2008). This conviction has put SIS at the forefront of pressures to change family laws in Malaysia and in lobbying for womens equality and rights (Bostan 2011; Ahmed-Ghosh 2008). The view that Islam is good for women and the pursuit of equality is the driving force behind SIS and, therefore, Islam cannot be dismissed for being detrimental to women as it depends on ones definition of what Islam is. Another type of Islamic feminism challenges the view that equality can be achieved at all. Certain Islamic feminists believe that Western women forfeit their biologically determined roles in order to be more like men but never actually achieving equality (Afshar 2000). These feminists see the Western vision of womens development as a flawed model and see no reason that they should adopt it. It could be argued, therefore, that striving for equality is bad for women and what is in fact needed is equity. In Iran, Malaysia and other parts of Asia, the equality versus equity debate is prominent in Islamic feminism (Ahmed-Ghosh 2008; Foley 2004). This type of feminism believes that since women are not the same as men, equality can never be achieved. Instead of the individualistic priorities of equality, which encourage the breakdown of the family, communitarian rights found in the Quran are deemed to grant women rights while staying true to their biologically determined roles (Foley 2004). They state that the Quran grants them equal but different rights, such as the right to be provided for when pregnant (ibid. Ahmed-Ghosh 2008). This type of interpretation of Islam separates what is good for women from gender equality. Therefore, if Islam is bad for equality it does not necessarily mean that it is bad for women. This version of Islamic feminism would agree with the conventional secular approach that suggests that equality can only be discussed in secular terms and not within the framework of Islam. However, this simply means that they believe that the different but equally valid pursuit of equity is needed within Islam. Both secular and Muslim critics of Islamic feminism continue to strip Muslim women of opportunity. It is thought that the term Islamic feminism is oxymoronic since Islam can never been in favour of women. Moghissi, for example, asks How could a religion based on gender hierarchy be adopted as the framework for struggle for gender democracy and womens equality? (1999: 126). Moreover, she argues that Shariah law is inherently discriminatory against women and is incompatible with human rights based on equality. However, concerns such as these are based on one view of Islam, reducing it to a narrow and negative conception which will further delegitimise the progress made by Muslim women. In addition, feminist groups such as SIS call for the rewriting and modernising of Shariah law to include gender equality rights. Therefore, opposition to them appears negated by the incorrect assumption that Islam cannot change. In addition, if Islam is incompatible with gender equality, this simply rei nforces the feminist argument in favour of equity. However, there is also a tendency to speak of Islamic feminism as if it too had only one form. Islamic feminists in general have been criticised from within Islam on the grounds that they have no right to speak about Islam because they are not properly educated in Muslim schools (Othman 2006). However, this once again discriminates against women who can never be part of the patriarchal hierarchy put in place to ensure the continued appointment of men as the deciders of this religion. There is no consensus as to what Islam and whose Islam is the right Islam (Anwar cited in Hefner 2001: 227) and Islamic feminists truly believe that there is a place for all interpretations of womens rights within Islam. This essay questioned whether the human rights promoted by CEDAW and MDG 3 should be treated as universal and the implications on women and development in Islam. This essay has demonstrated that Islam is not a static phenomenon of patriarchy and oppression and that gendered Islamophobia only serves to worsen Muslim womens struggle. Equally, there is no unique model of what is good for womens development and Islam has only been perceived as bad for women because some interpretations contradict Western discourse. Contrary to the belief that Islam is bad for women, it has been shown that Islam is also a feminist resource. Islamic feminists must be commended for rejecting fundamentalism and the dominant secular Western development discourse and fighting for rights on their own terms. They battle the culturally-created element of their religion by using the historical texts to claim and defend the rights of women guaranteed to them in the Quran. The varieties found within Islamic feminism and conservative interpretations are all living forms of Islam which highlight the complexity of this religion and development institutions would avoid dangerous generalisations if they accepted this complexity and engaged with, rather than dismiss, Islamic feminism. However, it is also important to understand that Islam is just one part of womens identities. Therefore, it is vital that Muslim women are able to speak out on national and international scales in order for them to access the rights they want and deserve. It is clear that Islam is both part of the problem and part of the solution for Muslim women and, therefore, what is good for womens development must be defined by the women themselves. Word count: 2735

Accounting Cycle Paper

When making decisions, businesses must provide and be able to gather relevant and accurate financial information. Being able to gather and understand this information helps companies make the best informed decisions for business operations, which can only benefit the company. When it comes to gathering the information needed, it is pertinent that companies fully understand each step of the accounting cycle. Averkamp (2010) defines the accounting cycle as: â€Å"a process that includes the following steps: identifying, collecting and analyzing documents and transactions, recording the transactions in journals, posting the journalized amounts to accounts in the general and subsidiary ledgers, preparing an unadjusted trial balance, perhaps preparing a worksheet, determining and recording adjusting entries, preparing an adjusted trial balance, preparing the financial statements, recording and posting closing entries, preparing a post-closing trial balance, and perhaps recording reversing entries† (p. ). The accounting cycle is made op of eight basic steps witch include The basic steps in the accounting cycle are (1) identifying and measuring transactions and other events; (2) journalizing; (3) posting; (4) preparing an unadjusted trial balance; (5) making adjusting entries; (6) preparing an adjusted trial balance; (7) preparing financial statements; and (8) closing. Identifying and measuring transactions and other events The first step in the accounting cycle is determining what information that should be recorded. Kieso, Weygandt & Warfield (2007) explain that items should be recognized if, â€Å"it is an element, is measurable, and is relevant and reliable† (p 68). Companies are able to recognize as many dealings as they wish, especially if they feel that these dealings will affect the financial position of the company. Journalizing Journalizing includes entering the financial transactions and events into a journal. As part of the journalizing process general ledger, t-accounts, and general journals are used. Kieso, Weygandt & Warfield (2007) explain that the general ledger â€Å"contains all the assets, liability, stockholders’ equity, revenue, and expense accounts† (p 69). T-accounts are used to visualize the affects of the debit and credit on more then one account. A â€Å"general journal chronologically lists transactions and other events, expressed in terms of debits and credits to accounts† (Kieso, Weygandt & Warfield, 2007, p 69). Posting Posting, defined by Kieso, Weygandt & Warfield (2007) is the process of transferring journal entries to the ledger accounts. The general ledger provides information for the Balance Sheet . Trial Balance The trial balance step in the accounting cycle is the process of totaling the debits and credits and making sure that the sum of all debits equals the sum of all credits. Kieso, Weygandt & Warfield (2007), state that the procedures for preparing a trial balance includes, â€Å"listing the account titles and their balances; totaling the debit and credit columns; and providing the equality of the two columns† (p. 74). Adjusting Entries Adjusting Entries are journal entries that are made at the end of the accounting period, to adjust expenses and revenues to the accounting period where they actually occurred† (Cram, 2011, p 1). Adjusting entries are required every time the company prepares financial statements. Adjusting entries can be classified as prepayments or accruals. The purpose for this step in the accounting cycle is to determine the net income for the current period and to achieve an accurate statement of the end-of-the-period balance in assets, liabilities, and owners’ equity (Kieso, Weygandt & Warfield, 2007). Adjusted trial balance The next step in the accounting cycle is the step adjusted trial balance. This step is important because it is where companies make sure that the debits still equal the credits after making the adjustments in the previous step. Kieso, Weygandt & Warfield (2007) explain that, â€Å"It shows the balance of all accounts, including those adjusted, at the end of the accounting period† (p. 84). Preparing Financial Statements The seventh step in the accounting cycle is where the company would prepare the financial statements from the second trial balance. Closing The last step in the accounting cycle is closing entries. This is where companies prepare and post closing entries in order to transfer balances from temporary accounts to owner’s equity on the balance sheet. This step reduces the balance of normal accounts to zero to prepare the accounts for the next period’s transactions (Kieso, Weygandt & Warfield, 2007). References http://www.college-cram.com/study/accounting/accounting-cycle/adjusting-entries-in-accounting/

Using Samples of an Interview Essay

Using Samples of an Interview Essay Lies You've Been Told About Samples of an Interview Essay Several of the sites charge high fees for their work, which is frequently far above what the majority of students can afford. It's possible to easily depend on us to find essay help as we have a tendency to assist and guide the students with the aid of our professional experts. For instance, some students will need to work part-time so they can afford to reside. Now explain with a good example. A Secret Weapon for Samples of an Interview Essay There's, naturally, a limit on the variety of pages even our finest writers can produce with a pressing deadline, but usually, we can satisfy all the clients seeking urgent assistance. You'd be competing against the bigger companies but that's not as hard as it sounds. So its always advisable to tell about what obstacles you faced to be able to attain something. You will need a lot of thoughts and topics to write about in the event you need to keep the content creature fed. The Appeal of Samples of an Interview Essay In addition, interviewers want to form direct questions that are easy to comprehend. The questions shouldn't be biased or inclined to a single aspect. Performance-based interview questions are like behavioral interview questions. Ask questions and take great notes! Ideas, Formulas and Shortcuts for Samples of an Interview Essay You don't need to be a fantastic writer either. This sort of essay is made on the grounds of an interview performed by the author of the paper. It doesn't matter whether you must prepare an interview essay to put in the target college or find work. Starting an interview summary paper may be the hardest aspect of the whole assignment. Interview essay intends to supply a particular view of an object, event or phenomenon, dependent on the answers of distinct men and women. The thesis statement is an essential part of a decent academic writing. At times, it appears difficult to earn a story from the interview. If you work for a company, they could possibly be strict too, which can increase the challenge. The most suitable impression encourages communication and makes it simple to elicit information or conduct company in the foreign culture. Write your company manifesto. Ideas, Formulas and Shortcuts for Samples of an Interview Essay Each assignment will include specific instructions from the customer what you're intended to be writing. There are times that you do your best and even then you're not able to score well in your home tasks. Many of them are going to also raise your pay rate over time and they can occasionally be significant sources of revenue. It doesn't matter to us, whether you're too busy on the job concentrating on a passion undertaking, or simply tired of a seemingly infinite stream of assignments. As the 2 interviewees pointed out, the value of ethics in the business of law enforcement is huge. In the event of the second question, the jail superintendent finds it very tough to earn a comparison between the current circumstance and the situation that existed ten decades ago. There's a diabetic nurse who came to see me at the start of the week. Make sure you transition smoothly from your prior paragraph. Writing an essay may sound to be a ridiculously tough undertaking, but should you prepare an outline, it might make your work significantly simpler. You may want to print the transcript so you may read it more easily. Sooner or later, you need a transcript of questions together with the draft. The Battle Over Samples of an Interview Essay and How to Win It Folks always reply and would like to assist you. They should be open and give detailed information whenever asked to do so. The interviews are usually conducted in an effort to expose the views of famous people that may impact the views of the masses. Students lead busy lives and frequently forget about an approaching deadline. It's normally best to try merely a few sites at one time because the application procedure can be time-consuming. If you're overloaded with the information that you don't understand how to arrange, buy a personalized solution from online academic experts! The information may also be easily found o nline. Place an order today to acquire a breathtaking information written in the most fascinating way each day or even several hours! When you are finished, proofread your essay and refine it, if necessary. There are several different explanations for why students want essays. An essay was defined in a number of means. Likewise, if you're planning to compose essays for psychology or sociology courses, you would want to learn how to cite your references appropriately. With what has been gathered, someone may then compose a comprehensive essay concerning the exchange. The ideal thing about us is that each time you can buy original essay papers for sale. In fact, lots of places that hire essay writers will teach a number of the fundamentals.

Book Review of Seeds of Terror Essay - 982 Words

Book Review of Seeds of Terror The book entitled, â€Å"Seeds of Terror†, examines evidence of terrorist activity in Southeast Asian countries. It is an eyewitness account by Maria A. Ressa, about Al-Qaeda’s Center of Operations emerging in Indonesia, the Philippines, and Malaysia. She recollects her own, as she has lived through many of the terrorists’ attacks in the region. Over the years, al-Qaeda successfully infiltrated and co-opted homegrown Muslim movements in: North America, Europe, the Middle East, Chechnya, Kashmir, Africa, and Southeast Asia. Groups from these regions have their own domestic agendas, but they are also pushing al-Qaeda’s anti-Western goals. Through al-Qaeda, terrorist†¦show more content†¦The lessons hadn’t been learned, and seven years and hundreds of intelligence documents later, it comes down to meticulously connecting the dots to find it leading to the same small group of men inciting a global jihad. The leaders of al Qaeda who pla nned the September 11 attacks are the very same people who set up the terrorist networks and activated their plots in the region. It is through these networks that al Qaeda has helped trigger and fuel the jihad in Asia. Based on evidence of her own investigation, the Bali bombing was indeed the work of al-Qaeda, which provided funds, training, and some of the personnel to supplement Jemaah Islamiyah’s home grown recruiting. It was the orders from al-Qaeda’s number two that Jemaah Islamiyah switched from Plan A in Singapore to Plan B in Bali. Malaysia is often cited as a model for Southeast Asia. It was only after the September 11 attacks, that it became clear that there was an entrenched al-Qaeda network in Malaysia. It also became apparent that the network had other ambitious plots developing simultaneously with the 9/11 attack. In 2002, KSM, former military chief of al Qaeda, sent Zacarias Moussaoui to the Malaysian Flying Academy, to see whether he could train to fly the wide-bodied aircraft. KSM said Moussaoui used the money he was given for flightShow MoreRelatedThe Eye and Poem to my Husband from my Fathers Daughter Essay1671 Words   |  7 Pagestruths they reveal, firstly in â€Å"The Eye,† how one learns to hate, and then resent and in â€Å"A Poem to my Husband from My Father’s Daughter,† how a woman come to terms with her father’s legacy. The first poem I will discuss is from the first portion of the book and as I analyze the piece, it is easy to see the distinction between the tone of the two poems. â€Å"The Eye† begins by saying: â€Å"Bad Grandfather wouldn’t feed us. He turned the lights out when we tried to read†(19). 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