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In the past two decades, women en route to places of work and education have become a very visible part of the urban landscape. In the past five to seven years, women’s active engagement with religion via taleem groups has also left its mark on the public space through, among other things, the proliferation of the hijab - the covering of the head. In light of the new spaces that have opened up for women, this paper, presented to 'Pathways: What are we Learning?', Analysis Conference, Cairo, 20-24 January 2009 explores what it means for these women - the factory worker, the student and the taleem participant to be Muslim. It investigates what it means for these women to have faith, and how they negotiate the performance of rituals. …

Samia Huq discusses the reconfiguration of sexuality at the heart of changing worldviews in urban Bangladesh. Until recently, the modernity of the state had been predicated on the notion of a ‘modern woman’, which Islamists have sought to unravel. …

Bangladesh has recently been seeing a rise in religiosity which has been treated as problematic, anti-secular and anti-progressive within the public sphere. Various writers describe this trend as having a disempowering effect on women and negating their self-expression. However, underlying these views is the assumption that the assertion of women's agency is not enough if it does not confront existing structures of relations. This article asks whether it is possible that in seeking changes in certain aspects of one's life, existing gender relations are not necessarily transformed, but indirectly challenged and reconfigured? The conclusion suggests that rather than a polarisation of the secular and religious ways of living most people are in fact in between, negotiating between the two camps, and borrowing ideas and ways from both. …

This presentation to the Pathways South Asia Hub Final Conference held in Dhaka from 26-28 July 2011 outlines Pathways South Asia research which explores Bengali women's ability to become cultural markers and their place in shaping an emerging nationalist discourse. By using a focus on music, the research looks at the binary between the secular and the religious and questions how the Bangladeshi nation can be understood through this through history. …

The rise in an intense, textually‐based piety, which has become increasingly prevalent in many circles in Bangladesh in the past decade, sees music as taking away from an ideal pious disposition, and therefore considers its removal from everyday life as a requisite to becoming a good Muslim. The removal of music is critically looked upon by secular Bengali Muslims, where singing, especially songs of the Nobel Laureate Tagore, is equated with cultural pride and Bangladeshi nationalism in the secular‐liberal, especially the intellectual imaginary. The shunning of such music is thus tantamount to shunning ‘Bengaliness’ and a source of anxiety for the nationalist. In this article, through a deeper exploration of women's struggles of and sense of achievement in giving up music, I argue that for the women in pursuit of piety, what the act of giving up music speaks to is inner changes that enable them to critically reflect upon roles and relationships that have long been the defining features of a particular kind of middle class, Bengali, feminine self. …

As Bangladesh turns 40, improvements in women’s wellbeing and increased agency are claimed to be some of the most significant gains in the post-independence era. Various economic and social development indicators show that in the last 20 years, Bangladesh, a poor, Muslim-majority country in the classic patriarchal belt, has made substantial progress in increasing women’s access to education and healthcare (including increasing life expectancy), and in improving women’s participation in the labour force. The actors implementing such programmes and policies and claiming to promote women’s empowerment are numerous, and they occupy a significant position within national political traditions and development discourses. In the 1970s and 1980s development ideas around women’s empowerment in Bangladesh were influenced by an overtly instrumentalist logic within the international donor sphere. …

With growing observance of the veil, a rise in faith-based schooling, and the increasing popularity of Islamic television channels, religious activity has come to play a more and more significant part in the lives of women in South Asia. Pathways’ research sought to explore what the changes in the cultural and political landscape signal for women’s understanding of self and their ability to live “freely” in the world. Does religion become all encompassing and stifle women’s sense of self? Or do women find ways to use new idioms to feel empowered? …

The special journal issue sprung out of a special panel at the IACS 2009 Tokyo Conference. The panel, entitled ‘Women Negotiating Islam’ had looked at how women in different locations cope with the ways that religion, either as politics or as culture, enters their lives. …

This bulletin is devoted to exploring what empowerment means in the everyday lives of women in different situations and circumstances. …

This research looked at resurgent Islam and its influence on the formation of female identities and sexualities in Bangladesh. The aim was to see whether the new forms of Islam in fact open up new spaces thereby ‘permitting’ women greater sexual rights than has been popularly perceived, and what might be learnt by the secular women’s movement from women’s organising in these new spaces. …

This research explored how and why women organise in religious groups and its political implications. The preliminary studies found that women's religious groups in Bangladesh are diverse in terms of composition, political objectives and interpretation of women's role in society/politics, and they have their own visions of women's empowerment. …