<Emphasis Type="Italic">Zina</Emphasis> and the moral regulation of Pakistani women

From 1998 to 1999, I interviewed women who had been incarcerated under the Zina Ordinance (zina means illicit sex) in Pakistan. This led me to an examination of women's moral regulation by their families, a process in which I maintain the state is complicit. I argue against relativist explanations of this process, which view Pakistani culture or notions of timeless Islam as the reason for women's incarceration. Instead, I examine the interconnection of morality with the legal/judicial structures, the relationship between the state and patriarchy within families, and the plight of impoverished women in Pakistan within an era of globalization. In my analysis, I link economic development and human rights to globalization and the continuing costs of militarization. Such connections allow feminists to target the structural conditions that sustain the laws in Pakistan and help create an environment that will bring about the repeal of the laws while contributing to trans-national feminist solidarity.     

Allele frequency profile of three STR loci in nine North Indian populations

POPULATION: Bhargavas (n=120), Chaturvedis (n=120), Brahmins (n=120), Muslim Sunni (n=120), Muslim Shiya (n=120), Kayastha (n=120), Mathurs (n=120), Rastogies (n=120), and Vaish (n=120).     

Policy Entrepreneurs: The Third Dimension in American Foreign-policy Culture

"The Great oil boom was an event so profoundly and broadly influential that it provides the key to understanding the surge of Islam." — Daniel Pipes, 1983.
"Yet it is naive to attribute the Islamic revival mainly to oil." — John Esposito, 1985.
"Yes, I did publish a book in 1983, In the Path of God , suggesting that the resurgence of Islam in the 1970s resulted from the boom in oil wealth. At this point I don't know what causes fundamentalism‥[It] may be too complicated for us to figure out." — Daniel Pipes, 1994.
"In the long run, many academics were proved right." — David D. Newsom, 1995-96.