从沙·巴诺到沙亚拉·巴诺(1985-2017):印度穆斯林属人法、妇女权利和少数民族权利政治中女权主义立场的变化

Ummul Fayiza
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引用次数: 2

摘要

自1985年沙巴诺案(Shah Bano case)以来,印度穆斯林属人法、妇女权利和少数民族权利的后殖民政治愈演愈烈。由于Shayara Bano在2016年提起的公益诉讼,印度最高法院颁布了三重塔拉克禁令,这一禁令达到了高潮。本文分析了著名女性主义学者Zoya Hasan、Flavia Agnes和Nivedita Menon从Shah Bano案到Shayara Bano(2017)案的立场变化。本文的目的是表明,与之前在专门的妇女权利框架内的理解相比,在女权主义学术中,多数主义印度教民族主义政治在决定印度穆斯林个人法、妇女权利和少数民族权利的政治方面已经逐渐形成共识。
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From Shah Bano to Shayara Bano (1985–2017): Changing Feminist Positions on the Politics of Muslim Personal Law, Women’s Rights and Minority Rights in India
Abstract The post-colonial politics of Muslim personal law, women’s rights and minority rights in India has intensified since the Shah Bano case (1985). It has reached a culmination point after the triple talaq ban by the Supreme Court of India as a result of the public interest litigation filed by Shayara Bano in 2016. This article analyses the changing position of three prominent feminist scholars, Zoya Hasan, Flavia Agnes and Nivedita Menon, from the Shah Bano case to the Shayara Bano (2017) case. The aim of this article is to show that there has been a gradual development of consensus in feminist scholarship on the politics of majoritarian Hindu nationalism in determining the politics of Muslim personal law, women’s rights and minority rights in India in comparison to prior understandings within an exclusively women’s rights framework.
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来源期刊
CiteScore
1.40
自引率
0.00%
发文量
31
期刊介绍: Journal of Muslim Minority Affairs is a peer reviewed research journal produced by the Institute of Muslim Minority Affairs (IMMA) as part of its publication programme. Published since 1979, the journalhas firmly established itself as a highly respected and widely acclaimed academic and scholarly publication providing accurate, reliable and objective information. Journal of Muslim Minority Affairs provides a forum for frank but responsible discussion of issues relating to the life of Muslims in non-Muslim societies. The journalhas become increasingly influential as the subject of Muslim minorities has acquired added significance. About 500 million Muslims, fully one third of the world Muslim population of 1.5 billion, live as minorities in 149 countries around the globe. Even as minorities they form significant communities within their countries of residence. What kind of life do they live? What are their social, political and economic problems? How do they perceive their strengths and weakness? What above all, is their future in Islam and in the communities of their residence? The journal explores these and similar questions from the Muslim and international point of view in a serious and responsible manner.
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