The Experts below are selected from a list of 2025 Experts worldwide ranked by ideXlab platform
Sherene H. Razack - One of the best experts on this subject based on the ideXlab platform.
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The ‘Sharia Law Debate’ in Ontario: The Modernity/Premodernity Distinction in Legal Efforts to Protect Women from Culture
Feminist Legal Studies, 2007Co-Authors: Sherene H. RazackAbstract:The normative figure in Western feminism remains the liberal autonomous individual of modernity. ‹Other’ women are those who have their freedom to choose restricted. Typically, ‹other’ women are those burdened by culture and hindered by their communities from entering modernity. If we remain in the terrain of thinking about women as vulnerable or imperilled, and some women as particularly imperilled, as we generally do of Muslim women, we remain squarely within the framework of patriarchy understood as abstracted from all other systems. A modernity/premodernity distinction will continue to invade any projects intending to help Muslim women. This paper shows the persistence of the modernity/premodernity distinction in contemporary debates around applying Sharia Law to the settlement of family Law disputes under the Arbitration Act in Ontario, Canada. I argue below that in their concern to curtail conservative and patriarchal forces within the Muslim community, Canadian feminists (both Muslim and Non-Muslim) utilized frameworks that installed a secular/religious divide that functions as a colour line, marking the difference between the modern, enlightened West, and tribal, religious Muslims. I suggest that feminist responses might have helped to sustain a new form of governmentality, one in which the productive power of the imperilled Muslim woman functions to keep in line Muslim communities at the same time that it defuses more radical feminist and anti-racist critique of conservative religious forces. I end by exploring how this effect could have been restricted.
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the Sharia Law debate in ontario the modernity premodernity distinction in legal efforts to protect women from culture
Feminist Legal Studies, 2007Co-Authors: Sherene H. RazackAbstract:The normative figure in Western feminism remains the liberal autonomous individual of modernity. 'Other' women are those who have their freedom to choose restricted. Typically, 'other' women are those burdened by culture and hindered by their communities from entering modernity. If we remain in the terrain of thinking about women as vulnerable or imperilled, and some women as particularly imperilled, as we generally do of Muslim women, we remain squarely within the framework of patriarchy understood as abstracted from all other systems. A modernity/premodernity distinction will continue to invade any projects intending to help Muslim women. This paper shows the persistence of the modernity/premo- dernity distinction in contemporary debates around applying Sharia Law to the set- tlement of family Law disputes under the Arbitration Act in Ontario, Canada. I argue below that in their concern to curtail conservative and patriarchal forces within the Muslim community, Canadian feminists (both Muslim and Non-Muslim) utilized frameworks that installed a secular/religious divide that functions as a colour line, marking the difference between the modern, enlightened West, and tribal, religious Muslims. I suggest that feminist responses might have helped to sustain a new form of governmentality, one in which the productive power of the imperilled Muslim woman functions to keep in line Muslim communities at the same time that it defuses more radical feminist and anti-racist critique of conservative religious forces. I end by exploring how this effect could have been restricted.
Ayman Bazhair - One of the best experts on this subject based on the ideXlab platform.
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Accounting professionalization and the state: The case of Saudi Arabia
Critical Perspectives on Accounting, 2017Co-Authors: Dessalegn Getie Mihret, Mohammed Naif Z Alshareef, Ayman BazhairAbstract:This study examines the professional project of the Saudi Organization of Certified Public Accountants (SOCPA). It seeks to explain how SOCPA secured legislated authority to control standard setting and entry to professional practice before the organization developed technical and financial capacity as a professional body. The state corporatist system of Saudi Arabia provided fertile ground for SOCPA’s promoters to invoke the need for an accounting body to advance Saudi Arabia’s socio-cultural values. The promoters advocated the role of such a body in setting suitable accounting standards for the Sharia Law context of Saudi Arabia, and developing an indigenous system of professional accountancy training. The project made a detour from its initial plan for an autonomous professional association, and instead organized SOCPA as a hybrid entity that blends some characteristics of a state agency and a professional body. Further, the project exhibited hybridity in accommodating incumbent practitioners into SOCPA membership, and in setting accounting standards using a mix of American accounting standards and Saudi Arabia’s Sharia Law. Through these strategies, SOCPA succeeded in securing the authority to restrict the entry of foreign nationals and candidates affiliated with overseas accountancy bodies into the Saudi market.
Irena D Kolajristanovic - One of the best experts on this subject based on the ideXlab platform.
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on waqf institution and waqfs property in the principality of serbia 1830 1878 legal and historical frame
Pravni zapisi, 2019Co-Authors: Irena D KolajristanovicAbstract:Institution of waqf in the Ottoman Empire was founded on the Balkan territories just after being conquered. Built on a waqf land, in accordance with Sharia Law, waqfs enjoyed special treatment. Waqfs immovable and movable property changed its status during their existence, but in a period of the Kingdom of Serbia, legal relations between waqfs and Serbian authorities became complicated, so it lasted until the Law of Islamic Community of the Kingdom of Yugoslavia was issued in 1930. We can say that the history of waqfs in the Principality of Serbia followed the destiny of Muslim population in accordance with historical and legal changes in Ottoman Empire, having in mind Hattisherif of Gulhane being proclaimed, 1839, so struggle for national liberation from Ottomans started in the Balkan Peninsula. This work includes research about history of the institution of waqf and status of it in the Principality of Serbia 1830-1878 during the period of Ottoman Empire power stagnation.
Rasheed Olaniyi - One of the best experts on this subject based on the ideXlab platform.
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5. Hisba and crime control in Metropolitan Kano
Community Vigilantes in Metropolitan Kano 1985-2005, 2020Co-Authors: Rasheed OlaniyiAbstract:5.1: Hisba and Crime Control The establishment of Hisba-religious vigilante was part of government’s effort to implement Sharia Law and a response to curb the pervasive insecurity and rapidly growing social anomie among youths. In a broader political vision, the enforcement of Sharia Law was perceived as a return to Islamic values (divinely ordained Laws) to foster societal re-orientation and redress moral decadence in the society. Its introduction, however, poses a paradox. Proponents of the...
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Hisbah and Sharia Law Enforcement in
2020Co-Authors: Kano, Rasheed OlaniyiAbstract:The reintroduction of Sharia in the twelve states of northern Nigeria between 1999 and 2000 underscores the salience of Islam in the politics and governmentalities of the region. Popular pressure led to the reintroduction of Sharia in Kano, but its trajectory signified usage for administrative convenience and legitimacy prompted by the challenges of democratic change. The reintroduction of Sharia was a convergence of state Islam and popular Islam. Hisbah was established to enforce a distinctive Islamic government. It tackles the problems of community security in a different way, dedicated to the abolition of the business and consumption of beer, the restriction of sex work, the segregation of the sexes in public spaces, and the policing of a moral order based on Sharia.
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hisbah and Sharia Law enforcement in metropolitan kano
Africa Today, 2011Co-Authors: Rasheed OlaniyiAbstract:The reintroduction of Sharia in the twelve states of northern Nigeria between 1999 and 2000 underscores the salience of Islam in the politics and governmentalities of the region. Popular pressure led to the reintroduction of Sharia in Kano, but its trajectory signified usage for administrative convenience and legitimacy prompted by the challenges of democratic change. The reintroduction of Sharia was a convergence of state Islam and popular Islam. Hisbah was established to enforce a distinctive Islamic government. It tackles the problems of community security in a different way, dedicated to the abolition of the business and consumption of beer, the restriction of sex work, the segregation of the sexes in public spaces, and the policing of a moral order based on Sharia.
Andrew I E Ewoh - One of the best experts on this subject based on the ideXlab platform.
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questioning the constitutionality of Sharia Law in some nigerian states
African Social Science Review, 2013Co-Authors: Chinelo Okekeocha, Andrew I E EwohAbstract:In 2000, Governor Sani Ahmed of Zamfara State introduced an Islamic Law popularly known as Sharia in his state and eleven other northern states immediately followed suit. He opined in his defense that the Nigerian constitution gave the states an implied power to enact such Law, thus rekindling a contentious debate on the role of religion in the country. The analysis begins with an examination of the constitutionality of the Sharia Law and its consequences on citizens where such Law operates. This is followed by an explication of reactions in Sharia states and the federal government"s concern about the issue at stake. In sum, the article concludes with some policy implications of the Sharia Law in a few northern states in the country.