Kauthar Khamis | University of Ghana (original) (raw)
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Papers by Kauthar Khamis
Amidst the COVID-19 pandemic, the use of the niqab (face veil), typically associated with Islamic... more Amidst the COVID-19 pandemic, the use of the niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, has gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, the niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing the niqab allowed these Muslim women to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning the niqab. Employing Laura Fair’s (2013) proposition that the niqab contains a wide range of possible material uses, in this article I show why and how the niqab is appropriated as a face mask by some women in Madina and discuss the implications of this appropriation in the religiously p...
the management, teaching and non-teaching staff of Zamsa Academy who have also supported me in th... more the management, teaching and non-teaching staff of Zamsa Academy who have also supported me in this work.
Entangled Religions
Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with I... more Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, have gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, hijab and niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing these veils allowed them to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning these Muslim veils. Employing Laura Fair’s (2013) proposition that veiling contains a wide range of possible material uses, in this article, I show why and how hijab and niqab are adapted to suit COVID-19 safety measures and appropriated as a face mask by some women in Madina. The chapt...
Since social change has impacted Muslim marriages, traditional pre-marital counselling is being i... more Since social change has impacted Muslim marriages, traditional pre-marital counselling is being influenced by the formalized one. But the establishment of a pre-marital counselling centre by a woman in the Muslim community is what aroused the interest to investigate this phenomenon. This paper discusses the practices of the Aluwanka (traditional pre-marital counsellor) and assesses the formalized type by Hajia Memuna Maliki. We argue that though Hajia Memuna Maliki has attempted to bring pre-marital counselling to the Muslim community particularly women, she faces several challenges as with any new development and must be assisted by stakeholders to perform better.
Amidst the COVID-19 pandemic, the use of the niqab (face veil), typically associated with Islamic... more Amidst the COVID-19 pandemic, the use of the niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, has gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, the niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing the niqab allowed these Muslim women to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning the niqab. Employing Laura Fair’s (2013) proposition that the niqab contains a wide range of possible material uses, in this article I show why and how the niqab is appropriated as a face mask by some women in Madina and discuss the implications of this appropriation in the religiously p...
the management, teaching and non-teaching staff of Zamsa Academy who have also supported me in th... more the management, teaching and non-teaching staff of Zamsa Academy who have also supported me in this work.
Entangled Religions
Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with I... more Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, have gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, hijab and niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing these veils allowed them to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning these Muslim veils. Employing Laura Fair’s (2013) proposition that veiling contains a wide range of possible material uses, in this article, I show why and how hijab and niqab are adapted to suit COVID-19 safety measures and appropriated as a face mask by some women in Madina. The chapt...
Since social change has impacted Muslim marriages, traditional pre-marital counselling is being i... more Since social change has impacted Muslim marriages, traditional pre-marital counselling is being influenced by the formalized one. But the establishment of a pre-marital counselling centre by a woman in the Muslim community is what aroused the interest to investigate this phenomenon. This paper discusses the practices of the Aluwanka (traditional pre-marital counsellor) and assesses the formalized type by Hajia Memuna Maliki. We argue that though Hajia Memuna Maliki has attempted to bring pre-marital counselling to the Muslim community particularly women, she faces several challenges as with any new development and must be assisted by stakeholders to perform better.