Accommodating religious demands and gender-justice concerns : Indian state practices after the Shah Bano judgment
This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit “gender-equalizing” changes. Recent literature on Muslim Personal...
Ausführliche Beschreibung
Gespeichert in:
| Autor*in: |
Nath, Sushmita [verfasserIn] |
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| Format: |
E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
2013 |
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| Schlagwörter: |
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| Reproduktion: |
Online-Ausgabe ; 2021 |
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| Übergeordnetes Werk: |
Enthalten in: Asien - Heidelberg : Heidelberg Asian Studies Publishing, 1981, 126(2013), Seite 45-67 |
| Übergeordnetes Werk: |
volume:126 ; year:2013 ; pages:45-67 |
| Links: |
|---|
| DOI / URN: |
10.11588/asien.2013.126.16450 |
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| 520 | |a This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit “gender-equalizing” changes. Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women’s Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women’s Act in 1986. (Asien/GIGA) | ||
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Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women’s Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women’s Act in 1986. 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Nath, Sushmita |
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Nath, Sushmita fivr RI01.13 fivs SF10 fivs SG02.02 fivs SG09 ssgn 0 fid ASIEN gnd Islam gnd Frau gnd Muslim gnd Recht gnd Islamisches Recht gnd Gesetz gnd Rechtsprechung gnd Ehescheidung gnd Lebensunterhalt fivt Indien fivt Islam fivt Frauen fivt Muslime fivt Recht fivt Islamisches Recht fivt Personenstandsrecht fivt Gesetz fivt Rechtsprechung fivt Ehescheidung fivt Lebensunterhalt Accommodating religious demands and gender-justice concerns Indian state practices after the Shah Bano judgment |
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Accommodating religious demands and gender-justice concerns Indian state practices after the Shah Bano judgment |
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This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit “gender-equalizing” changes. Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women’s Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women’s Act in 1986. (Asien/GIGA) |
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This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit “gender-equalizing” changes. Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women’s Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women’s Act in 1986. (Asien/GIGA) |
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This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit “gender-equalizing” changes. Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women’s Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women’s Act in 1986. (Asien/GIGA) |
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