무슬림 여성들의 가족 및 혼인에 대한 인식 -한국 여성결혼이민자들을 위한교육 프로그램 개발의 실천적 함의-

홍석준 역사문화학회 2017 지방사와 지방문화 Vol.20 No.2

This paper examines the practical implications of multicultural education programs for Muslim women in contemporary Korea with special reference to the perceptions on family and marriage of Muslim migrants women through international marriage with Korean males. In this paper, I investigates the cultural characteristics and meanings of Muslim women’s identity from the development and use of adaptation and copying strategies of Muslim migrant women in rural area of Korea. For this purpose, I intend to develop and use the multicultural education program for Muslim migrant women through international marriage with Korean male in contemporary Korea. Basically, this paper is based upon the preliminary study of the development of successful adaptation model for Muslim women in Korea. In this sense, this study can be regarded as a pilot study. In this study, I hope that this academic and practical research will contribute to develop and use practical multicultural educational programs for the successful and meaningful adaptation of these Muslim women to Korea. It is obvious that the Muslim women’s identity will change in the process of international migration. Muslim women in Korea are not exception. Their identities are (re)formed and transformed in the process of adaption and conflict in the everyday lives of Muslim women in Korea. Especially, as Muslim women, their perceptions of family and marriage are always changing in the new and different cultural situations in Korea, where not so many Muslim women live in. In this paper, I explore the practical implications of multicultural education programs for Muslim women in contemporary Korea with special reference to the perceptions on family and marriage of Muslim migrants women in rural area of contemporary Korea. And I try to construct the multicultural education model for Muslim women to adapt successfully to Korean cultural environment. 이 글은 무슬림 여성들의 가족 및 혼인에 대한 인식을 한국 여성결혼이민자들을 위한 교육 프로그램 개발의 실천적 함의라는 측면에서 살펴봄으로써 무슬림인 한국 여성결혼이민자들을 위한 한국사회에의 정착과 적응을 위한 다문화교육 프로그램을 개발하기 위한 시론적 성격을 지니고 있다. 특히, 이 글에서는 한국에 국제결혼으로 이주한 무슬림 여성들의 결혼과 혼인에 대한 인식이 한국사회에 정착하여 적응하는 데 어떠한 영향을 미치는지에 주안점을 두고 이들의 대응에 주목하고자 한다. 이는 무슬림의 정체성 문제를 무슬림 여성결혼 이주자들의 한국 사회에의 적응과 전략의 개발이라는 측면에서 접근하고자 하는 것이다. 이런 점에서 이러한 접근은 날로 늘어나는 무슬림 여성들의 한국 사회에서의 생활 경험에 대한 이해를 심화하는 데 도움을 줄 뿐 아니라 이를 문화적 실천이라는 맥락에서 고찰함으로써 그들의 문화적 정체성에 대한 이론적 논의를 넘어 그들을 위한 교육 프로그램 개발 및 활용이라는 문화적 실천의 영역으로 확대할 수 있는 학술적 실험을 제공할 것이다. 나아가 국제결혼이민자들의 적응력을 높이는 실질적인 실천 프로그램을 개발하는 데도 기여할 것으로 믿는다. 무슬림 여성들의 정체성은 국제이주 과정에서 항상 변화하기 마련이다. 따라서 그들의 정체성이 한국 사회와 같은 낮선 곳에 이주하여 살아갈 때 경험하는 다양한 문화적 갈등과 대립을 넘어 정착 또는 적응하는 과정에 어떠한 영향을 미치며, 그 결과가 어떻게 나타나는지를 살펴보는 작업은 매우 유의미한 결론을 제공할 것이다. 이런 점에서 무슬림 여성들이 이주가 급증하고 있는 현재의 한국 사회의 문화적 환경을 고려할 때, 이러한 국제결혼을 통해 한국으로 이주한 무슬림 여성들의 사례 연구는 본격적인 다문화사회로 진입한 한국 사회에서 살아가는 무슬림 여성 이주자들의 성공적인 적응 모델을 개발하는 데에도 중요한 시사점을 제공할 것으로 기대된다. 이러한 학술적, 실천적 작업은 이슬람이라는 종교적 요소가 문화적 환경, 특히 혼인과 가족이라는 사회관계의 틀 내에서 어떻게 작동하는지를 사회문화적 맥락 내에서 이해할 수 있는 준거점을 제공할 것이다. 이는 문화 간 접촉 과정에서 발생하는 사회현상에 대한 문화인류학적 접근을 바탕으로 지역연구 나아가 결혼이민자들을 위한 교육 프로그램의 개발과 활용의 중요성을 다시 한 번 환기하는 계기가 될 것이다.

On Becoming Good Women: A Study on the Fragmented Self in Malaysian Muslim Women`s Writing in English

( Nor Faridah Abdul Manaf ) 한국영미문학페미니즘학회 2007 영미문학페미니즘 Vol.15 No.2

Malaysian Muslim women`s writing in English is a new literary phenomenon, and hence, there is not much critical literature. This paper examines some samples of writings in English by Malaysian Muslim women. It begins by providing the background of English language and literature in Malaysia in an attempt to address the complexities of writing in English in Malaysia. The paper also raises issues of importance to Malaysian Muslim women writers by focusing on the struggles and conflicts that they encounter, writing as Muslim women. This is because of cultural tensions faced as a result of urbanization and modernization, which bring in new values, very often based on Western mores. The paper examines how identities are fragmented as these women address taboo subjects like sex, sexuality, and illegal abortions. Their writings express the tension between succumbing to the dictates of society and the need to expose reality as it is. Muslim women writers are also at pains to voice their Muslim identity in a world so misinformed on matters relating to Islam and Muslim women. Muslims are expected to be virtuous by their religion, and where the women are concerned, the expectations are often higher than for men as interpretations of good behavior are often focused on women. This unbalanced representation of Muslim women, be it by Muslims themselves or Western media, has elicited gross misrepresentations of women in Islam or Muslim women in general. This paper documents the voices of Malaysian Muslim women writers in their attempts to represent themselves and their world but not without conflicts and predicaments. The paper focuses on the women`s ``fragmented selves`` as they struggle to define and redefine what it is like to have multiple roles as Muslim women.

무슬림 여성과 이슬람 선교의 새로운 방향

안신(Shin Ahn) 장로회신학대학교 세계선교연구원 2010 선교와 신학 Vol.25 No.-

본 논문은 무슬림 여성에 대한 기존의 두 가지 여성주의 흐름을 극복하기 위하여 민속 이슬람을 종교현상학적 관점에서 분석하였다. 종교현상학적 연구는 가능한 한 가치 판단의 중립을 지향하지만 기독교 선교에 적용하기 위하여 기독교 여성이 무슬림 여성을 위한 선교 현장에서 요구되는 기본적인 자세와 일상생활에서 무슬림 여성들 가운데 실천할 수 있는 대화와 기도의 선교 방식을 함께 검토한다. 이 연구를 위해 먼저 기존의 한국 여성주의자들이 진행해 온 무슬림 여성에 관한 선행 연구를 비판적으로 성찰했다. 기독교 선교학자 전재옥의 연구를 무슬림 공동체의 외부자의 입장에서 시도한 해석으로 규정하였다. 그녀는 이슬람을 ‘이웃 종교’로 인식하며 공감적 이해를 시도하지만, 이슬람 세계를 근본적으로 변혁하기 위해서는 기독교 선교가 필요하다고 주장한다. 반면에 무슬림 여성주의 학자 조희선은 무슬림 공동체의 내부자의 입장에서 무슬림 여성 담론이 지닌 정치적 함의를 분석하는 데 노력했다. 서구에서 형성되어 유포된 무슬림 여성에 대한 편견과 오해를 비판하며 후 기식민주의의 접근을 이용하여 무슬림 여성의 상정이 지닌 저항과 변혁의 의미를 재발견했다. 기존의 두 관점을 보완하기 위하여 필자는 종교현상학의 해석을 제안하며, 특히 민속 이슬람과 관련된 무슬림 여성의 세계관을 소개했다. 복잡성과 일상성이 강조되는 무슬림 여성의 민속 이슬람은 정통 이슬람과 무슬림 남성을 기준으로 지금까지 진행되어 온 선교 방식의 근본적인 변화를 요청한다. 이에 따라 기독교 여성이 무슬림 여성을 향해서 실천할 수 있는 ① 친교, ② 나눔, ③ 연계, ④ 스토리텔링, ⑤ 기도의 선교 방식을 검토했다. 결론에서 필자는 21세기 무슬림 여생에 대한 이해와 선교의 방향으로 세 가지 제안을 했다. 첫째 무슬림 여성의 다양성과 차이를 고려한 상황적 선교 방식이 필요하다. 둘째 무슬림 여성의 일상과 관심에 공감적 이해가 필요하다. 셋째, 무슬림 여성이 기독교 공동체로 유입되는 개종의 주요 원인을 찾아 강화하는 방식으로 기독교인의 정체성과 기독교 공동체의 내적 건강을 회복하는 것이 요구된다. This paper is to examine Muslim women’s worldviews, expecially their relation with Folk Islam, from a phenomenology of religion. Comparing a Christian feminist interpretation with an Islamic one, the author claims that a phenomenological approach of Muslim women will overcome these existing approaches in Korean feminists. First, in Qur’an and Hadith, we find several references on the discrimination of Muslim women in terms of their relation with men. Second, Jeon Jae Ok, a Christian woman missiologist, tries to understand Islamic worldview as a neighbor’s religion, but within Islam she didn’t find any necessary power to transform social structures. Regarding Muslim women as the objects of Christian mission, Jeon emphasizes the responsibility of Christian women. Third, Jo Hee Seon, a Muslim woman feminist, redefines Muslim women and their symbolic meanings against Western imperialism and colonialism. Exploring the reality of polygamy, hijab, honor crime, woman circumcision, she criticizes the Western invention of Islamic distorted images. She pays attention to the political meaning of Muslim women. Fourth, in order to overcome previous interpretations of outsider’s and insider’s approaches, a phenomenological interpretation of Muslim women and their worldviews, which are based on Folk Islam, is performed. Compared with Formal/Orothox Islam, Folk/Popular Islam has characteristics such as its concern with everyday human problems, magic, healing, dream and the meaning of life and death. Fifth, the Christian women has a significant role of transmitting Christian message to Muslim women. We examines basic attitudes to Muslim women and practical ways of dialogue and prayer as Christian missions to Muslim women in everyday life. In conclusion, the author suggests three directions for Christian mission for Muslim women. First, Christian mission for Muslim women should be different from that for Muslim men. Second, we should understand Muslim women’s concern and situation from their viewpoints. Third, we should strengthen the elements of Christian community which make Muslim women become new Christians.

무슬림 여성들의 가족 및 혼인에 대한 인식

홍석준(Hong, Seok-Joon) 역사문화학회 2017 지방사와 지방문화 Vol.20 No.2

이 글은 무슬림 여성들의 가족 및 혼인에 대한 인식을 한국 여성결혼이민자들을 위한 교육프로그램 개발의 실천적 함의라는 측면에서 살펴봄으로써 무슬림인 한국 여성결혼이민자들을 위한 한국사회에의 정착과 적응을 위한 다문화교육 프로그램을 개발하기 위한 시론적 성격을 지니고 있다. 특히, 이 글에서는 한국에 국제결혼으로 이주한 무슬림 여성들의 결혼과 혼인에 대한 인식이 한국사회에 정착하여 적응하는 데 어떠한 영향을 미치는지에 주안점을 두고 이들의 대응에 주목하고자 한다. 이는 무슬림의 정체성 문제를 무슬림 여성결혼 이주자들의 한국사회에의 적응과 전략의 개발이라는 측면에서 접근하고자 하는 것이다. 이런 점에서 이러한 접근은 날로 늘어나는 무슬림 여성들의 한국 사회에서의 생활 경험에 대한 이해를 심화하는데 도움을 줄 뿐 아니라 이를 문화적 실천이라는 맥락에서 고찰함으로써 그들의 문화적 정체성에 대한 이론적 논의를 넘어 그들을 위한 교육 프로그램 개발 및 활용이라는 문화적 실천의 영역으로 확대할 수 있는 학술적 실험을 제공할 것이다. 나아가 국제결혼이민자들의 적응력을 높이는 실질적인 실천 프로그램을 개발하는 데도 기여할 것으로 믿는다. 무슬림 여성들의 정체성은 국제이주 과정에서 항상 변화하기 마련이다. 따라서 그들의 정체성이 한국 사회와 같은 낮선 곳에 이주하여 살아갈 때 경험하는 다양한 문화적 갈등과 대립을 넘어 정착 또는 적응하는 과정에 어떠한 영향을 미치며, 그 결과가 어떻게 나타나는지를 살펴보는 작업은 매우 유의미한 결론을 제공할 것이다. 이런 점에서 무슬림 여성들이 이주가 급증하고 있는 현재의 한국 사회의 문화적 환경을 고려할 때, 이러한 국제결혼을 통해 한국으로 이주한 무슬림 여성들의 사례 연구는 본격적인 다문화사회로 진입한 한국 사회에서 살아가는 무슬림 여성 이주자들의 성공적인 적응 모델을 개발하는 데에도 중요한 시사점을 제공할 것으로 기대된다. 이러한 학술적, 실천적 작업은 이슬람이라는 종교적 요소가 문화적 환경, 특히 혼인과 가족이라는 사회관계의 틀 내에서 어떻게 작동하는지를 사회문화적 맥락 내에서 이해할 수 있는 준거점을 제공할 것이다. 이는 문화 간 접촉 과정에서 발생하는 사회현상에 대한 문화인류학적 접근을 바탕으로 지역연구 나아가 결혼이민자들을 위한 교육 프로그램의 개발과 활용의 중요성을 다시 한 번 환기하는 계기가 될 것이다. This paper examines the practical implications of multicultural education programs for Muslim women in contemporary Korea with special reference to the perceptions on family and marriage of Muslim migrants women through international marriage with Korean males. In this paper, I investigates the cultural characteristics and meanings of Muslim women’s identity from the development and use of adaptation and copying strategies of Muslim migrant women in rural area of Korea. For this purpose, I intend to develop and use the multicultural education program for Muslim migrant women through international marriage with Korean male in contemporary Korea. Basically, this paper is based upon the preliminary study of the development of successful adaptation model for Muslim women in Korea. In this sense, this study can be regarded as a pilot study. In this study, I hope that this academic and practical research will contribute to develop and use practical multicultural educational programs for the successful and meaningful adaptation of these Muslim women to Korea. It is obvious that the Muslim women’s identity will change in the process of international migration. Muslim women in Korea are not exception. Their identities are (re)formed and transformed in the process of adaption and conflict in the everyday lives of Muslim women in Korea. Especially, as Muslim women, their perceptions of family and marriage are always changing in the new and different cultural situations in Korea, where not so many Muslim women live in. In this paper, I explore the practical implications of multicultural education programs for Muslim women in contemporary Korea with special reference to the perceptions on family and marriage of Muslim migrants women in rural area of contemporary Korea. And I try to construct the multicultural education model for Muslim women to adapt successfully to Korean cultural environment.

무슬림 여성의 정체성 확립에 관한 연구 : 여성보호정책을 중심으로

김정아 한국외국어대학교 중동연구소 2003 중동연구 Vol.22 No.1

Muslim women's identity in 21century is regarded what is shortcoming and needs more improvement. This study aims what is the processor of settlement for Muslim women's identity through women protect policy in the early Islam. First, the study mentioned a tradition of misogyny in pre-Islam. It examined the main idea about women in Arabia peninsula, the polluting essence of femaleness, female infant killing, taking stepmother as wife. Second, it examined few cases of women's activities in pre-Islamic society. Pre-Islamic Arabia regarded women, and sexuality, as a source of pollution, as a pole of negative forces. This theory about pollution expressed a vision of femaleness that was conveyed through a whole system of superstitions and beliefs that Muslim wanted to condemn. Islam stressed the fact that women and sexuality are really valuable for men's history. The principle of the equality of all believers was set forth by the Prophet and regulated by Koran. Furthermore the Prophet tried make a ideal Muslim world through women protect policy. The Prophet inserted women protect policy into Koran, for example, Hijab, Idda, Polygamy, Economic right. This study examined detailed opinion about origin of that policy and affection of it to Muslim men and women. Apparently the Prophet's message,15 centuries later, has still not been absorbed into customs through the Muslim world. What we have to put a value to Muslim women protect policy is that it was originated by Islam in 7th century, whether it successes or not.

로잔운동이 바라본 2021년 아프가니스탄 사태와 무슬림 여성

소윤정 장로회신학대학교 세계선교연구원 2022 선교와 신학 Vol.56 No.-

According to the BBC report on 8 December 2021, as the Taliban occupied Afghanistan in August 2021, women’s rights in Afghanistan emerged as a serious issue. Until now, many human rights organizations have been concerned about the retrogression of women’s rights under Taliban rule. In fact, Afghan schoolgirls were deprived of the right to education; the Ministry of Women was closed; and many women quit their jobs. Immediately after the Taliban seized power, on September 8, 2021, dozens of Afghan women came out on the streets in the capital Kabul and marched, shouting slogans, "We want equal rights and women's participation in the new government." However, the demonstrators were suppressed with whiplash and stun guns by Taliban militants. The Taliban told female demonstrators, “Go home, where women belong!” Afghan women's human rights abuses have continued as reported day after day since the Taliban occupation of Afghanistan in August 2021, and on August 21, 2021, at the Lausanne Committee, about 220 Christian leaders from all over the world gathered on Zoom, shared the situation of Afghanistan in detail, and had a prayer time for Afghanistan. Thus, the author thought about the issue of Afghan Muslim women encountered in the situation of Afghanistan in 2021 through Lausanne Forum and Lausanne Global Analysis (LGA) based on the 1st, 2nd, and 3rd Lausanne Congress Manifesto. Some Islam said that the Taliban in Afghanistan are not true Muslims; however Islamic fundamentalists, ‘Salafis’ like the Taliban in Afghanistan express their identity as faithful Muslims. The Taliban that claim to advocate Islamism with the literal interpretation of the Quran justify their behavior by ‘Fatwa’ of Mufti. Especially in Afghanistan, historically in the situation in which national law lost its effect, since Islamic law, Shariah, and common – law tradition were the standards of real life, Muftis’ Fatwa result in oppressing women and violating women's human rights. In 2021, Muslim women in Afghanistan suffer the world's most severe human rights abuses, and due to the Taliban’s occupation, even refugees fleeing their homeland cannot be free from the situation. These Afghan Muslim women are those in need of the gospel. Thus, through the Lausanne Movement, the author examined the role of female missionaries in the mission for Afghan Muslim women and the need for a strategic response in terms of their expertise and the better treatment for them based on the Lausanne Covenant and Declaration, Lausanne Forum in 2019, and LGA. We could find that from a ministry aspect, it would be necessary to pay attention to the influence of female missionaries for Muslim women from an official aspect, and female missionaries’ right to independence and cooperation between men and women ministers is important in establishing mission strategies through the Lausanne documents.

중국 후이(Hui)족 여성모스크와 여성아홍의 역할

이정순 ( Chung Soon Lee ) 한국복음주의선교신학회 2010 복음과 선교 Vol.13 No.-

China is the ninth country in the world among those with the largest Islamic populations. Hui has the greatest number among the ten Islamic tribes in china. Muslim women`s participation in a wide variety of religious activities is common across the Islamic world, but the phenomenon of women`s mosques and women`s Ahongs in China are very unique to the world. Muslim arrivals in China during the Tang (618-907) and Song Dynasties were from all males who were usually either visiting traders or residents in china. The number of Chinese women who married Muslims became Muslims through intermarriage. The first mosques reserved for women date to the eighteenth century (1878). Places for women education evolved into women`s mosques run by women Ahong. Today the number of women`s mosques in all of China is about 400. The minarets of many mosques are the same as Chinese Buddhist temples in China. The Women`s mosque system is deeply rooted in all forms of women`s education, teaching both the Koran and Chinese. The mosques facilitated socializing by providing tables, chairs, dishes, and cooking ware for people` use. Women`s mosques are managed in a democratic way. The women`s mosque and its Ahong maintain relations mainly based on religion and tradition. Women Ahongs teach their congregations to believe in the eternity of life. The mosque is the center in the life of Women. Women Ahongs are religious leaders, usually a resident at and in charge of a women`s mosque. Women Ahongs are responsible for mosques for women. Women Ahongs lead the women in prayer, never the men. Women Ahongs and Women`s mosque administrators must be considered as the most important factors for the impact of women`s mosque and its congregation. Cultural characteristics of Hui women are varied. Traditionally the Hui woman is a mother, daughter, or wife. Her principal mission in life is to bear children. The marriage strategy of the Hui has contributed to the success and strong identity of Muslims in China. Hui women have contributed to the development of Islamic culture and Koran teaching. In modern china, Hui women live in diverse social arrangements like other women. Hui women are the appearance of being Chinese, but they are non-Chinese in the eyes of the Chinese. Hui women will increase and develop according to the natural increase of population. Korean churches should recognize that Islamic society is certainly distinguished between man and woman. Even well trainned and gifted male missionaries can``t approach Hui woman, because of their Hui Muslim culture, So Korean churches should send more Korean women missionaries to present the gospel to Hui women.

튀니지 가족법을 통해서 본 튀니지 현대 여성상

김효정 한국이슬람학회 2003 한국이슬람학회논총 Vol.13 No.2

Until now, from the perspective of the Western world, it is known that Muslim women in the Arab world are oppressed by Muslim men, Muslim Religious Laws, and a patriarchal society, and they cannot exercise any social or institutional rights By contrast, Family Law in Tunisia, which is characterized by monogamy, concentrates on respect for basic human rights, and is considered different from the laws of neighboring Arab Muslim countries. It is not too much to say that Tunisian women have become an ideal example of the improvement of Muslim women's rights in Arab countries, as a result of its Family Law. Like other Muslim women, traditional Tunisian women used to be considered so incompetent and weak that they could not work, and had to depend on men. The turning point for the transformation of these traditional Tunisian women was the Family Law which was enacted in 1956. Tunisia's Family Law can be said to be a product of Islamic reform movement from the end of the 19th century to the beginning of the 20th century. As Tunisians became increasingly interested in the issue of women, the Family Law was established. Tunisian reformist thinkers emphasized the gender equality of the original religion based on the Islamic scripture the Quran, and the memoirs of the prophet Muhammad Hadit. Thus, they demanded education and inheritance rights that women at that time were not allowed , together with the right to take part in society. In addition, the reformists emphasized the need to reinterpret Shari'ah Law, (which had influenced the Muslim world for a long time), and reintroduced the notion of gender equality into Muslim philosophy, presenting an open attitude towards women. Responding to these movements, Tunisian Family Law was promulgated in 1956, and subsequently revised 6 times, as a result of changes of government and the development of society. The status and the rights of women in contemporary Tunisia have been improved

말리 공화국 여성의 이슬람교 종교 실천 문제 함의

장훈태 ( Chang Hun-tae ) 아프리카미래학회 2023 아프리카와 미래 Vol.3 No.0

7세기에 무함마드가 아라비아에서 창시한 이슬람교는 11C와 12C 경 북아프리카에서 건너온 베르베르족에 의해 말리에 소개되었다. 말리의 이슬람교는 급속하게 확산되어 오늘날 말리는 95%가 이슬람교를 믿는 국가가 되었다. 그러나 무슬림 여성들이 이슬람교의 교리를 실천하는 데 많은 어려움이 있다. 말리 공화국 전국 무슬림여성협의회는 각 주와 도시의 여성 무슬림 협의회와 정부와의 조정기구로, 목표를 성취하기 위해 정부 당국과의 원활한 소통을 통해 지속적인 대화를 이어감으로써 이슬람교의 확장과 ‘무슬림 여성’의 행복한 삶을 위한 노력을 기울인다. 본 고에서는 말리 공화국에서 만난 무슬림 여성들 사이에 참여하여 진행한 관찰과 인터뷰, 가이드를 통한 분석을 기준으로 무슬림 여성이 이슬람교의 교리를 실천하는 데 어려움은 무엇인가를 살펴보았다. 그 결과 말리 무슬림 여성은 사회적 상황과 문화, 전통으로 인해 무슬림 여성이 종교 실천에 어려움을 겪고 있음을 알 수 있었다. 그리고 무슬림 여성들의 어려움을 해결하기 위해 무슬림 여성협의회는 어떠한 역할을 할 수 있는지 알아보았다. 말리 이슬람 여성들의 문제를 효과적이고 근본적으로 해결하기 위해서는, 무슬림 여성의 어려움은 무엇인가를 조사하고 그 결과를 분석하여 세계 인권위원회가 여성 인권과 평등을 위한 방안을 말리 정부와 세계 이슬람 협력기구에 지속적으로 요청하고, 여성 교육과 사회활동을 보장하는 운동을 전개해야 한다. Islam was founded in Arabia by Muhammad in the 7th century, and was introduced to the Republic of Mali by Berbers from North Africa around the 11th and 12th centuries. Islam in Mali spread rapidly, and today Mali is a country where 95% believe in Islam. However there are many difficulties for Muslim women to practice the creeds of Islam. The National Muslim Women’s Council of the Republic of Mali is a coordination body between the Muslim Women’s Councils of each state and city and the government, and maintains continuous dialogue through smooth communication with government authorities to achieve their goals. They also strive to expand Islam and improve the quality of life of ‘Muslim women’. In this thesis, we analyzed the difficulties that Muslim women face in practicing the creeds of Islam based on observations, interviews, and analysis conducted through guides among Muslim women met in the Republic of Mali. As a result, it was found that Malian Muslim women have difficulty practicing their religion due to their social situation, culture and traditions. And we looked into what the Muslim Women's Council could do to solve the difficulties of Muslim women. First, in order to effectively and fundamentally resolve the difficulties faced by Malian Muslim women, the actual difficulties experienced by Malian women should be analyzed. Second, the World Human Rights Commission should continue to request measures for women’s human rights and equality from the Malian government and the Organization of Islamic Cooperation, and develop a movement to guarantee women’s education and social activities.

중세 스페인 사회와 무슬림 여성의 섹슈얼리티

서영건 ( Young Keon Seo ) 한국서양중세사학회 2011 西洋中世史硏究 Vol.0 No.27

In modern European discourses the earth beyond the boundary of Europe was feminized. The muslim communities within Spanish Christian society was feminine, situated on colonial context. With the advance of ``reconquista``, Spanish Christian society oppressed the muslim communities by means of the double standard of laws which was a absolutely favorable condition for the Christians: in a series of Christian laws a Christian man committing sexual intercourse with a Muslim woman was not punished, while a Muslim man committing sexual intercouse with Chrisian woman was severely punished. In addition, Muslims as defeated enemies lived in poorer surroundings than Jews politically and socioeconomically. Muslim communities could not easily prevent Christian men from violating Muslim women. As a result, Muslim women served as slaves, concubines or prostitutes. It is one reason which the sexuality of Muslim women is a a trope of medieval Spanish culture.