When sisters become brothers : the inclusion of women in Egypt’s Muslim Brotherhood, 1952-2005

Depuis la création des Sœurs Musulmanes, le chapitre féminin des Frères Musulmans en Égypte, le rôle que l’organisation a accordé aux femmes a changé plusieurs fois. Pendant certaines périodes, les militantes ont été inclues dans les activités politiques de l’organisation, alors que pendant d’autres périodes, elles étaient forcées de s’occuper de différentes activités d’aide sociale au près de la population. Ce mémoire essaie d’expliquer les raisons qui expliquent les différents changements dans le niveau d’inclusion ou d’exclusion des militantes dans les Frères Musulmans. Cette étude utilise trois périodes pour illustrer ces différents changements : 1952-1967 (inclusion), 1970-1984 (exclusion) and 1984-2005 (inclusion). Cette recherche conclue que, pendant des périodes où la survie des Frères Musulmans est remise en question, l’organisation sera forcée d’inclure les militantes dans leurs activités. Chaque changement dans l’inclusion des femmes est aussi marqué par un changement du contexte politique et des relations avec le gouvernement. Ces changements ne sont donc pas des produits de changement idéologique de l’organisation, mais plutôt causés par des raisons rationnelles.

Muslim Women Managing Women's Shelters : Somaya, the Muslimwoman and Religion as Resource

This article focuses on Sisters’ Shelter Somaya in Sweden, an organization unique in its claim to be a women’s shelter by and for Muslim women, and in its combining of Islamic and secular feminisms. Examining the organization’s self-presentations, the author argues that there is, however, an ongoing shift from an emphasis on its Muslim profile to a dissolution of the very same. Looking into potential loss in the process (for clients, activists, allies, and feminism at large), the analysis draws on current research on anti-Muslim intolerance and normative secularism. The concept of the “Muslim woman” is employed to illustrate the stereotyping that continuously associates Muslim women with “victims” inhabiting shelters rather than capable “managers”. Intersectionality is pointed at as an emic strategy adopted by Somaya to overcome division, but also critically analysed as a consensus-creating signifier that hinders diversity. Thus,the article raises the increasingly important issue of the relationship between religion, gender, and feminism in the post-secular turn, and the author calls for critical self-reflection and creative affirmation in the interaction with heterogeneous others.

Homozygous Inactivating Mutation In Nanos3 In Two Sisters With Primary Ovarian Insufficiency.

Despite the increasing understanding of female reproduction, the molecular diagnosis of primary ovarian insufficiency (POI) is seldom obtained. The RNA-binding protein NANOS3 poses as an interesting candidate gene for POI since members of the Nanos family have an evolutionarily conserved function in germ cell development and maintenance by repressing apoptosis. We performed mutational analysis of NANOS3 in a cohort of 85 Brazilian women with familial or isolated POI, presenting with primary or secondary amenorrhea, and in ethnically-matched control women. A homozygous p.Glu120Lys mutation in NANOS3 was identified in two sisters with primary amenorrhea. The substituted amino acid is located within the second C2HC motif in the conserved zinc finger domain of NANOS3 and in silico molecular modelling suggests destabilization of protein-RNA interaction. In vitro analyses of apoptosis through flow cytometry and confocal microscopy show that NANOS3 capacity to prevent apoptosis was impaired by this mutation. The identification of an inactivating missense mutation in NANOS3 suggests a mechanism for POI involving increased primordial germ cells (PGCs) apoptosis during embryonic cell migration and highlights the importance of NANOS proteins in human ovarian biology.

Ward Sisters' Charter (PDF 2341 KB)

An action plan for cleaner hospitals in Northern Ireland

"We do have space in Lausanne. We have a large cemetery": The non-controversy of a non-existent Muslim burial ground

In the context of the administration of spaces assigned by municipalities for the burial of the dead, this article provides a critical analysis of the techniques for the governance of political collectives of citizens implemented by public authorities. More broadly, this article shows how funerary practices (i.e. the social practices surrounding death-the rituals, the legislation, etc.) can be used to develop a critical reading of the social relations that structure the social production of space. To this end, the authors use the conceptual tools provided by critical legal geography to explore the controversy surrounding the development of a 'carré confessionnel' (denominational area) within the Bois-de-Vaux Cemetery in Lausanne, Switzerland. Here, a focus on the techniques that allow 'nomosphere' technicians to convene a subset of the citizens within the public space reveals the administration of cemeteries as a means of governance, a method for mobilising bodies and a paradoxical means of managing flux.

Process and Outcome Evaluation of the STAR (Sisters Together Achieving Recovery) Program, September, 2010

In July of 2009, the Division of Criminal and Juvenile Justice Planning (CJJP) received Byrne Justice Assistance Grant/American Recovery and Reinvestment Act funding from the Governor’s Office of Drug Control Policy to conduct a process and outcome evaluation of the STAR (Sisters Together Achieving Recovery) program housed at the Iowa Correctional Institution for Women (ICIW) in Mitchellville, Iowa. The STAR Program is a licensed inpatient substance abuse treatment program that utilizes a Therapeutic Community model (TC). All offenders exiting the STAR program between October 1, 2004 and June 30, 2008 were included in the study (n=173). A comparison sample was drawn of offenders exiting the ICIW during the same release time frame with identified but untreated substance abuse needs (n= 173). March 31, 2010 was designated as the cut-off date for the study. This yielded an average post-program follow-up time of 3.1 years. The STAR group was further divided into two groups by time of program exit. Participants exiting the program between October 1, 2004 and June 30, 2006 were designated as STAR 1 (n=78) and those exiting the program between July 1, 2006 and June 30, 2008 were designated as STAR 2 (n=95). In order to have comparable tracking time between STAR groups, tracking time for STAR 1 concluded July 31, 2008. This yielded an average post release follow-up time of 2.4 years for both groups. Demographic, Program, Intervention, and Outcome data were examined. Comparisons were made between groups as well as categories of participation.

Becoming a "practising muslim" : : reflections on gender, racism and religious identity among women in a Swedish muslim youth organisation

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