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Gender issues in the middle east
Womens rights in the middle east religion
The role of religions in a political society
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Over the last century, the Middle East has been the location of ethnic rivalry, political and economic instability, religious conflict, territorial dispute and war. Much of this tension in the Middle East comes from the various interpretations of Islam and how the religion should be applied to politics and society. Over the last ten years, the United States and their allies have pushed to promote democracy in the Middle East. However, they too have many obstacles they must overcome. They face problems such as the compatibility of Islamic law and democracy, the issue of women’s rights, and there is always the problem of how to go about implementing a democratic reform in these countries. Many initially would assume that it is only the culture of the Middle East that repels them away from a democratic transition. Diamond on the other hand does not believe it is the culture or the religion that stops a democratic reform instead it is the regimes themselves and the region’s distinctive geopolitics. Although democracy may have reached the Middle East, it may be too difficult to completely change that area from authoritarian to democratic.
Democracy seemed to be hitting the Middle East at full throttle after the 2003 Iraq Invasion by the United States. Diamond depicts that this is significant because “…the worst democratic tyrant in the most oppressive region of the world had been toppled…” (Diamond 263), which made Iraq’s neighbouring regions nervous. For example, Jordan was a country that started forming a political opening even though it was limited. After Saddam’s regime was overthrown in 2003, a large amount of economic aid from the United States and the Gulf oil states helped Jordan’s progress towards democratizing. King Abdul...
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...hat equality among all people regardless of race, gender, or sexual preference is essential. The culture and the religion do not promote these equalities. It would be really difficult to convert a region that takes pride in their religion and culture to suddenly change to a more moderate view. The Islamic world is not ready to absorb the basic values of modernism and democracy. Leadership remains the prerogative of the ruling elites. Arab and Islamic leadership are coercive and authoritarian. Such basic principles as sovereignty, legitimacy, political participation and pluralism, and those individual rights and freedoms inherent in democracy do not exist in a system where Islam is the ultimate source of law. Islamists themselves regard liberal democracy with contempt. They are willing to accommodate it as an avenue to power but as an avenue that runs only one way.
The Islamic Revolution of 1979 placed an ideological wedge that created an increasingly pervasive rift in gender equality that is now only gradually being successfully challenged and correct upon.
Firstly, gender discrimination is not an exclusive feature of Saudi Arabia, but it is a more outwardly visible problem there. Gender discrimination and male superiority are most visible in Saudi Arabian culture because “inhabitants of the region where the Arabic language predominates are, despite their diversity, bound into a singular cultural unit with a particular gender system” (Tucker VII). If one group of Arabic individuals hold misogynistic views, or thinks that males are the superior gender, it is very likely that other Arabic individuals will as well. Individuals of the Arabic culture, regardless of their location share a particularly conservative and traditional set of moral beliefs the same way Christians from America may share similar beliefs with Christians from Europe. One belief most Saudi’s have in common is their “conservative view toward women” (Al-Mannai 82). Middle Eastern individuals know what behaviors to expect from each gender, and what each gender should and should not do. An effect of holding such a belief is that a man’s role in Saudi Arabia tends to be one of dominance and power; the male is the ruler ...
Many countries have decided against having a totalitarian government system, but there still are countries that continue with running their country with authoritarianism. The Middle East persists on having an authoritarianism style government over having a democracy. Theories that prove to be true to Middle Eastern people of how a totalitarian government is better relate to economics, religion, and international involvement. People living in the Middle East want to avoid having political liberation because that can lead to a consistent and stable democratic government. Another reason keeping them from changing is that since their countries aren’t struggling economically, the citizens don’t see it necessary to elect new leaders. The countries in the Middle East region decide to continue with authoritarianism because the fear and pain is greater than the feeling of freedom.
“One Arab nation from Gulf to the Ocean,” gives meaning to the term “Pan-Arabism” in the Middle East. A notion where Arab nations transcend their state boundaries to form political mergers with other states and achieve an ‘Arab unity.’ The existence of Arab states had been tumultuous throughout the decline of the Muslim order, the end of the Ottoman Empire, the Palestinian defeat, Six Day War and Arab-Israeli war in 1973. This essay will critically examine Foud Ajami’s case for a raison d’état in the Middle East and his claim that there were six broad trends leading to the alteration of the balance of power away from Pan-Arabism and towards the state. It will be argued that Pan-Arabism was a romantic ideology that Arab states found convenient to support, all in advancement of their nationalistic state agendas. It was never a realistic endeavor that was physically undertaken by the Arab states and was thus never alive in a tangible sense. However, Pan-Arabism as an ideology had a place in the Middle East and was thus alive in an ideological sense.
At the end of World War I, the British Empire took control of the land, and imposed a monarchy on the region. However, in 1932 the British mandate came to an end, and the Iraqi people came in control of their newly independent country. Led by a series of kings, the country remained sufficiently stable and thrived off of discovered oil in the country. However, due to increased political oppression, a group known as “Free Officers” overthrew the monarchy and instituted a republic government on the land. (Iraq Foreign Policy, Brittanica, 2010)
Andersen, Roy, Robert F. Seibert, and Jon G. Wagner. Politics and change in the Middle East: sources of conflict and accommodation. 9th ed. Englewood Cliffs, N.J.: Prentice-Hall, 1982. Print.
Diamond, L. (2004, January 21). What is Democracy. What is Democracy. Stanford, California, United States of America: Stanford University. Retrieved from http://www.stanford.edu/~ldiamond/iraq/WhaIsDemocracy012004.htm
Much of the modern political Arab world was born at the end of World War I, as outside powers divided up their shares of territories that were loyal to their regimes. For example, Iraq, Jordan, Syria, and Lebanon came to exist along side the precarious state of Palestine. By World War II, these states had begun to want independence, and the following decades would witness revolution, regime change, violence, and, ultimately, a break from the grips of the Ottoman Empire and European powers (Provence). Today, the so-called “Arab Spring” uprisings, ongoing now for several years, are in part as a result of mid-20th-century political rule and administration by outside powers.
In those countries that have not experienced government upheaval, a common outcome of the Arab Spring has been sustained civil unrest, political instability, and the extension of political and economic concessions by leaders seeking to appease protesters. Many questions could arise as one contemplated those events. One of these questions would be: Why has the Arab Spring produced different results across the Middle East? This paper is a humble attempt to suggest some answers to this sort of these logical questions.
Gerner, Deborah J., and Philip A. Schrodt. "Middle Eastern Politics." Understanding the contemporary Middle East. 3rd ed. Boulder, Colo.: Lynne Rienner Publishers, 2008. 85 -136. Print.
Political uprisings in the Middle East, especially in Muslim nation states have placed Arabian politics back on the focus point of international politics. Political events in certain Arab countries had an excessive impact on the political development of other neighboring states. Resistances and anxieties within different Arab countries triggered unpredictable actions, sometimes sorely to observe and believe. The authoritarian governments of Arabian countries led from various dictators have created a precarious situation for their people, especially in providing national security and maintaining peace in the region. Jack Goldstone argues that the degree of a sultan’s weakness has been often only visible in retrospect; due in part to the nature of the military-security complex common across Middle East states (Goldstone 1). In addition, the existence of various statesmen with political affiliation is concerned in faithfulness of its armed forces. Usually, the armed national forces of several states, mainly those in Arab countries are loyal and closely affiliated to their leaders, which have a major role in state regimes. Arab uprisings in their early spreading appeared legally responsible and with concrete demands from representatives’ peoples, calling for a more open democratic system and reasonable governance. Even though, the system in which popular frustration with government imposes alters considerably from one state to another. These public revolts against different authoritative governments didn’t halt just in Arab states, but they sustained also in the Far East and in the Eastern Europe. Can we say that the popular uprisings in Arab countries could be attributed to the term of globalization? In fact, globalization is a multi...
...most distressed by outcome of a war, could exercise only inadequate control on the issue of armed action against Iraq. Most of the regional actors discarded the U.S. policy towards Iraq with varying intensity as they feared insecurity after Iraq’s disintegration (Reuters, 2003) whereas; Jordan decided not to endanger its rewarding ties with Washington. Another key actor at this level is the Baathi party in Iraq which was based on tribal division, domestic oppression and economic enticement. Under Baathi regime military, bureaucracy and security services was divided into several competing institutions which reinforced Hussein’s dictatorship in Iraq. In the post war Iraq, the USA in collaboration with the Iraq National Congress and the Supreme Council of Islamic Revolution started to make Iraq a democracy that is similar to the American political culture and values.
...nd Politics." Encyclopedia of the Modern Middle East and North Africa. Ed. Philip Mattar. 2nd ed. Vol. 2. New York: Macmillan Reference USA, 2004. 890-895. Gale Virtual Reference Library. Web. 24 Jan. 2012.
“Women’s human security rights in the Arab world: on nobody's agenda.” 50.50 Inclusive Democracy, 2 Dec. 2013. Web. 16 Mar. 2014.
“Are political Islam and democracy compatible?” This question has been troubling both Muslims and non-Muslims living in East and West for a long time now. Contemporary Islamic political thought has become deeply influenced by attempts at reconciling Islam and democracy. Muslim thinkers who deal with political debates cannot disregard the significance of the democratic system, as it is the prevailing theme of modern western political thought. Hence, it is necessary for any alternative political system, whether it is religious or secular, to explore its position with regards to democratic government. In fact, a large literature and media publications have developed over the last century on this heated discourse of democracy versus Islam. While many argue that Islam has all the ingredients of modern state and democratic society, many other reject the phenomena “modernism” and “democracy” as a whole because of their “foreign nature”—alien to “Islamic values”. For Islamists and modernists, the motivation for such effort to either embrace or reject democracy often is to remove suspicion about the nature and goals of Islamic movements and Islamic revivalism or resurgence. But before diving into this discourse, one needs to understand the definition and origins of “democracy.” Although purely a Western ideology in its origin, there is no consensus on the definition of “democracy” as a political system. The Oxford English Dictionary describes democracy as: “A system of government by the whole population or all the eligible members of a state, typically through elected representatives” (“democracy, n.”). In my paper, I will examine whether or not democracy and Sunni political Islam are compatible through the eyes of three revolutionary Sun...