Bøger af Linda Hewitt

Seminar paper from the year 2015 in the subject Cultural Studies - Middle Eastern Studies, grade: 1,3, Lund University, language: English, abstract: This paper describes how transsexuals in Iran negotiate their everyday life within social and cultural boundaries and how post-operation transsexuals are recognised by others. It gives an overview of the legal situation, the transition process, and describes socio-cultural issues of transsexuals while finding their own identity in Iranian society.Since Ayatollah Khomeini published a fatwa that permitted sex-reassignment surgery (SRS) for hermaphrodites, the Iranian government uses methods to enforce adherence of gender roles and defines transsexuals as people with a Gender Identity Disorder (GID) who need to be treated. The aim of the fatwa was to ¿correct the true sex¿ in order to prevent same-sex desire and maintain society¿s heteronormative morality. The illegality of homosexual acts supported the development of sex change operations in Iran because transsexuality became a more accepted way of being non-heteronormative as they are perceived to be born in the wrong body. However, despite the legalisation of SRS, social oppression towards transsexuals is still prevalent in Iranian society. Prejudices and discrimination create a transphobic discourse within the society. Many transsexuals have to deal with identity issues, social oppression and often challenge the essential discourse of gender/sex, while seeking for recognition within their social environment. Transsexuals do not seek for recognition of identity politics, but rather for recognition of status in society in order to become an equal social participant. The legalisation of SRS is not progressive but rather reinforces gender apartheid and homophobia as many homosexuals are forced to change in order to escape punishments of homosexual acts.

Master's Thesis from the year 2016 in the subject Orientalism / Sinology - Islamic Studies, grade: 1,5, Lund University (Middle Eastern Studies), language: English, abstract: This thesis examines Ismäili individuals¿ "lived religion"through personal views on religious values combined with daily practices in German society. Since a Eurocentric view on Islam often fails to recognize the complexities of Muslim communities while emphasizing the Muslim faith as incompatible with "modernity", the current study of the Ismäili branch serves as an example of Muslim practices that adapt and adjust its divine principles to a modern and secular society while maintain its unique religious identity. Important values of everyday life are observed in connection to Ulrich Beck¿s and Anthony Gidden¿s "reflexive modernity" theory as a process that encompasses old and new traditions while adapting ambiguous and pluralist forms of contemporary societies.This thesis begins with a depiction of the historical background describing Ismäili religious principles in order to grasp a general understanding of this specific community. Chapter three discusses significant literature relating to the research topic, examining publications about the Ismäili discourse and the Aga Khan¿s ideology. Furthermore the author investigates ethnographic research about Ismäili communities living in European and Canadian societies, as a form of comparative literature. Chapter four discusses theories of modernity, late modernity and post-modernity in relation to pluralism thoughts that are relevant in the study of "progressive Muslims" and "modern" Islamic approaches. Subsequently, chapter five illustrates the methodological considerations serving this study and theapproach of semi-structured life-history interviews as a narrative research design. The study concludes with the findings and analysis sections in chapter six and seven which focus on main values of the studied narratives and their perception of modernity in connection to the chosen theoretical framework.

This study examines Ismäili individuals¿ ¿lived religion¿ through personal views on religious values combined with daily practices in German society. Since a Eurocentric view on Islam often fails to recognize the complexities of Muslim communities while emphasizing the Muslim faith as incompatible with ¿modernity¿, the current study of the Ismäili branch serves as an example of Muslim practices that adapt and adjust its divine principles to a modern and secular society while maintaining its unique religious identity. Important values of everyday life are observed in connection to Ulrich Beck¿s and Anthony Giddens¿ ¿reflexive modernity¿ theory as a process that encompasses old and new traditions while adapting ambiguous and pluralist forms of contemporary societies.