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Family and Religion : Influence on People
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Through various detailed descriptions of household economics in Cairo, Egypt, Homa Hoodfar provides audiences with an opportunity to learn about Modern-day Muslim families. Living among her informants, she was able to capture the daily lives of low-income families over the course of a decade. She gathered extensive research and investigated the various social and economic survival strategies that these families utilized. In Between Marriage and the Market, Hoodfar aims to illustrate how the preexisting economic and social constraints in Egyptian society have a heavy influence over the household economy as well as the individual members’ survival strategies (5, 11, 16, 17). She is successful in providing ample evidence to support her argument. Hoodfar imparts exemplary with her discussion of gender roles and Egypt’s poor economic. …show more content…
Justified by tradition and religious beliefs, it is accepted that in this culture there is a sexual division of labor that places different demands on males and females (80-81). All of Hoodfar’s female informants stated that a woman’s primary duty was to “attend to her home, her children, and her husband” (133). Meanwhile, a great emphasis is placed on the men to be the breadwinners of the family, in addition to being good fathers and husbands (36). These rigid gender roles have a large impact on the household, affecting where and why women work. Women’s participation in the labor market was heavily influenced by their domestic responsibilities, staying locally in the informal sector where they can easily care for their children (140). Zayanab, one of Hoodfar’s female informants stated, “By selling soaked beans in the market, I can also look after my two little boys without having to take them to my
Back then, it was unacceptable for a woman to take care of a man. However, that belief no longer exists because education is now deemed important. Having a woman help in the house can help meet the bills. Moreover, when kibar families started sending their daughters to school, the community no longer considered educating women a disgrace. The kibar are families whose wealth has been passed on for generations, who live together in a large complex, and share a budget (Meneley 1996: 64-65). In other words, kibar’s financial status can be the equivalent of rich people in the United States. As a result, of the community moving forward, as well as, their views towards kibar families, Zabidi women’ roles have transformed from a passive to an active role inside and outside the household.
By her admission the women volunteers of the social welfare organizations were predominantly middle and upper-class. Deeb does not consider how women from other socio-economic groups pursue and engage in piety and modernity, and how they view “authenticated Islam.” As such Deeb’s description of an authenticated Islamic community in al-Dahiyya seems to represent the formulations provided by a privileged class of women. The absence of other socio-economic is coupled with a cursory description of the peripheries of the community. Less emphasis is placed on the inhabitants of al-Dahiyya who are marginalized and excluded from the enchanted modern. A greater study of how authenticated Islam is understood by member of other socio-economic classes and the more marginalized members of the community would have given a greater insight, not only into the development of the enchanted modern, but also the social dynamics which govern
First, political Islam has rogue Egypt and held it down, suffocating the country, not allowing it to stand a chance. President Hosni Mubarak was ousted and people thought that Egypt was getting better. It has not been the case. While Zaki lives in faded luxury and chases women, Bothayna endures sexual harassment while working as a shop assistant to provide for her poor family after the death of her father. Meanwhile her boyfriend, Taha, son of the building's janitor, is rejected by the police and decides to join a radical Islamic group. Egypt is heading towards a bottomless abyss. Everything is controlled by the elite. Jobs are no more; it is preserved for the top. This increases the plight of the people and leads them into committing some of the acts seen in Islam as bad or as a taboo. The political elite are crashing its opponents and ensuring that whoever com...
Patricia Hyjer Dyk talks about poverty and how it complicates the family life. On the other hand, Stephanie Coontz focuses on how families have changed from the 20th century to the 21st century; focusing on the negative and positive aspects of both. Dyke doesn’t talk much about how the family system and the earning system has changed, while Coontz focuses on that; however, in both the authors’ articles, women and their role in the society are significantly covered. According to Dyk, the family life has become complicated because of a number of stressors. These stressors include the difficulties that people face on a daily basis, in the shape of physical, emotional and psychological needs.
It revolves around the issues of gender oppression, sexual assault, and importance of social status. Alifa Rifaat manages to express her opinions towards these themes by writing about a typical Egyptian marriage. She puts in focus the strong influence that a patriarchal society has. She also manages to prove how important social status is in society. The uses of literally elements such as theme and irony help express this view. It shows that in a typical Egyptian society women are commonly oppressed by all males in society
...enging Myths of Muslim Women: The Influence of Islam On Arab-American Women's Labor Force Activity. Muslim World, 92(1/2), 19. Retrieved from EBSCOhost.
Women throughout history have been considered to have an active role in the family life as the caretakers, while the men are considered the “breadwinners” of the family. However, a few women still have had to provide for their families throughout the years and as a result have sought employment in industries that “were highly segregated by sex” (Goldin 87). Women employm...
Toivari-Viitala, J. Women at Deir el-Medina. A Study of the Status and Roles of the Female Inhabitants in the Workmen's Community during the Ramesside Period. Leiden, 2001.
higher education, choice of a husband and access to a prosperous/independent future-that a woman would be positioned to escape gender oppression. However, this is not the case for the Arab women of Fatima Mernissi’s Dreams of Trespass and Ahdaf Soueif’s In the Eye of the Sun. The two main characters of these novels-Asya and Mernissi herself-enable the reader to understand how gender inequality is rooted in the frontiers and accepted social norms that are defined by the community and adhered to by the individual. Although these woman have access to an equal education with the hopes of becoming an enlightened, liberated women, education does not guarantee that they will ever become truly liberated. This paper will discuss the differences between the educated and seemingly liberated women of Dreams of Trespass, and In the Eye of the Sun, in hopes to understand whether cultural and educational frontiers are the only characteristics which govern a woman's right to escape the gendered Arab hierarchy. Why do some women, with access to westernization and an equal education still fall victim to the subservient expectations of an unliberated and uneducated female in the Arab world? Why are these women maintaining such domination when they are surrounded by tools of
Society has seen the male dynamic of superiority, designation as the “bread winner”, or head of household for centuries. Women were specifically assigned to the roles of wife, mother, and nurturer through the process of the sexual or gendered division of labor. However, that has not always been the case. Over centuries of change and shifts in economic development, the roles of women have changed to adapt to their specific roles in society. The status of the individuals in society was defined by sex, age, physical trai...
The Women of the Middle East have played substantial roles for their corresponding countries since the advent of colonialism in the region. Middle Eastern women have worked in all types of fields including medicine, education, agriculture, government, private sector, and even defense. They have kept roofs over their family’s heads while their husbands were away in wars, or even in foreign countries to work in jobs that they could not find in their own countries. The roles of women in the countries of Yemen and Oman are no exception, but while they still find ways to contribute to their country, they care constantly stereotyped, discriminated, and ridiculed by men who are known and unknown to them. This paper will discuss the individual contributions of the women living in Yemen and Oman, and will discuss in further state laws and cultural norms that are affecting the women living in these countries today.
The central Bosnian village Dolina is located in a valley north of the Bosnian-Hercegovinian capital, Sarejevo. From a very early age Muslim girls are taught that their role as a female is to assist their mother with household chores and to serve the men. While her male siblings, who spend most of their time playing and walking around the village, are not expected to work around the house (Bringa 106). Muslim boys were given privileges because they were male. Muslim women usually did not leave the household for employment because they maintained the household agriculture, however they could sew and knit for other villagers. Women’s work mainly consisted of tending to the garden where they grew the vegetables for household consumption. The women also did the milking and the processing of cheese (Bringa 52-4). The busiest part of a Muslim woman’s day was in the morning when she did the cooking and the cleaning. A women’s daily routine, which includes social calls to her neighbors, know as “coffee visits”, revolves around both her children and husband’s schedule. A woman was expected to be home whenever her husband was home (Bringa 87-8). The daily interaction between neighboring households occurs mainly through the women’s “coffee visits.” During the “coffee visits” the women are expected to uphold Muslim community values so as not to damage the reputation of their household (Bringa 91). Tone Bringa wrote: “as a wife a woman’s behavior was judged in relation to her behavior within the neighborhood and village, and in terms of her critical role as representative of the moral standing of her household on a daily basis”(105). Women determine and maintain the environment that exists within the household while the men are the providers of material substance (Bringa 86). The men spend most of their time working outside the village in nearby market towns or in the industrial suburbs of Sarajevo. Some of the most common jobs include bricklayer, welder, carpenter, electrician, car mechanic, warden, and lorry driver (Bringa 51). Fontana del Re is a poverty stricken neighborhood in Naples, Itlay. Just like in the Bosnian village of Dolina, the women of Fontana del Re, Naples tend to stay close to home while the men leave the area to find work. Life in Naples is focused on the mother. Thomas Belmonte wrote, the mother “is at the center because she controls and distributes the twin sources of human vitality, food and love” (89).
Marriage a la Mode, by John Dryden, is an ode to the concept of marriage and love within the period of Restoration England. Dryden, presumably, presents two pairs of couples, Rhodophil and Doralice, as well as Melantha and Palamede, in a way that expresses an imperative tone towards marital relations. Throughout the playwright, he uses these couples and their mistresses to allocate the issue of broken, miserable, thorny marriages. Although marriage was common, there was a strong presence of moral emancipation, which Dryden presents through these relationships. These themes of dissatisfaction and obligation towards the concept of marriage are noted throughout the playwright, as Dryden uncovers how each character feels.
They are a major part of the society and they share in saving the balance between the society and families. To be a real and active member in a society, they are supposed to work, but unfortunately, they do not. They should work to engage in all the aspects of life. Society, especially men, have to encourage them to take control of their lives. Women can work as professional teachers. When they teach, they are more patient than men and they understand students’ problems. In addition, female doctors are more merciful, understandable and they are a good choice for women that are not be able to be examined by male doctors. Besides that, women and men are equal and they are supposed to have the same rights due to what is mentioned in the Islamic book “Quran”, so women should be given the chance to work in government offices, laws and politics. There are a few women who are working nowadays, but they are not enough to change men’s point of view towards women such as the Yemeni woman (Tawakkol Karman) who won Nobil Prize for peace. Additionally, some associations support Yemeni women that are especially poor and encourage them to work. According to Najmabadi Afsaneh and Joseph Suad, “The most common and sustainable form of women’s community-based organizations (CBOs) in Yemen are the microfinance associations, which target poor women with small loans to start small projects such as sewing, selling clothes, animal husbandry, or opening small shops” (70). Such associations give women the opportunity to work even if they are not qualified or they are not able to work as teachers or
Assaad R, Et al, “The Effect of Domestic Work on Girls Schooling: Evidence from Egypt”. Feminist Economics. 2010. 16 (1) 79-128. Print.