In the article, “Feminism”, from Encyclopedia of Sex and Gender there are four different authors, each discussing the topic of feminism in different parts of the world. The four areas of the world discussed are Sub-Saharan Africa, Asia, the Middle East, and the West. The section of the article pertaining to the Middle East, written by Valentine M. Moghadam, focuses on feminism in the Muslim community. According to the article, modern Middle Eastern feminists tend to be employed and educated middle-classed women who fight for change in women’s positions both in society and religion. Such feminists strive for change in four main areas: family laws, violence against women, nationality rights for women and children, and involvement in politics, …show more content…
Daniels starts the chapter by stating that men historically have had more advantages than women. Men could be writers without being judged while women were unable to do so due to their lack of education. It is because of this that men could express their opinion while women were kept shut. Literature served as an insight of the culture and society of the time period. In Arab literature specifically, women are often portrayed in the familiar cultural stereotypes. Alifa Rifaat, a Muslim feminist, took a twist on the average Arab literature and she instead wrote stories about what it means to be a woman in an orthodox Muslim society in Egypt. In Rifaat’s book, Distant View of a Minaret, she discusses themes of human rights, sex and gender roles in her stories that would allow the reader to come to their own conclusion about such rights, or lack of, regarding women, hopefully in protest of such. Rifaat’s book contains thirteen short stories in which Muslim women are faced difficulties in their arranged marriages. Throughout her stories it is made clear that in Egypt and other orthodox Muslim societies women have little to no say in economics or major decisions, as well as little to no education. Women are expected to be under the control of their husbands, or their older brother if they are single or widowed. A major theme in all of Rifaat’s short stories is the deprivation of sexual satisfaction and lack of emotional attention many of the women suffer from in their marriages in orthodox Muslim societies. This then leads to a tyranny of masculinity that make women passive and unable to fight back. Not only is it the religious rules that have oppressed women in orthodox Muslim societies but it is also the tradition in such cultures. Such rules and traditions have
Both el Saadawi and Al-Shaykh both show how perception and expression are both affected within the confines of politics, social opportunities, and male privilege depicted in their stories. Whether the reader is a follower of the feminist movement or not, it is very clear and easy to see that these women are not being treated with the respect that any human being deserves. The misogynistic stranglehold on society, especially in this part of the world, is excessive and avoidable in today’s world but it is very likely that the traditional, conservative ways of the past will continue to control and inhibit women from being able to be fully treated as equals for many years to come, perhaps even after this generation has
The religion of Islam has obtained the reputation of violence and misogyny in recent decades due to radical sects in the international spotlight. Although violence has been limited to radical groups, many people outside of the religion view Islam’s law, Shari’ah law, to define the status of women below men. However, from the original holy text, the Qur’an, and the Prophet Muhammad’s Sunnah, a framework of equality and mutual respect across sexes is evident. Although the Qur’an is the unadulterated Word of God, it is interpreted by Muslims in many different ways. It has been through these patriarchal interpretations of the five schools of Islamic law that the status of women has been impinged upon (Barlas, 2002). The Qur’an itself contains versus which demonstrate the equality of men and women, but also seemingly contradicts itself by undermining the status of women. These contradictory phrases have recently been interpreted by female scholars differently than the original schools to support the equality of sex. Muhammad’s life also displays his affection and respect for his wives as opposed to a lifestyle of misogyny. In the end, the status of women in Islam has been largely degraded by human interpretation of the text to create a power dynamic between a husband and his wife, or wives. Although a woman’s status has been lowered in the eyes of many Muslims, recent civil rights movements and women activists are challenging these emboldened concepts to achieve social and political leadership.
In Rethinking Women and Islam, Amira Sonbol remarks that while the "vision of equality has been one of the mainsprings and central teachings of Islam," it is not extended to women. Rather the numerous Quranic references to equality between man and woman are commonly disregarded, "as the man is given superior moral and physical role as guardian over his wife." It is this type of understanding that is rooted into Arab culture whether or not Arab women have experienced great changes in modernization and industrialization. Therefore, it is imperative that women stand up for themselves and have a sense of self-determination.
Often in literature authors, particularly men, are criticized for falsely or inaccurately portraying or "writing" women. This debate has been historically confined to male authors, but is on occasion reversed and female authors are criticized for inaccurately writing men. Although it may sound like a fair trade—or at least the beginnings of one in the world of critics—these situations are limited to primarily European and predominately North American literature. Examining the portrayal of men and the male sex as a whole, by women, is an important if not essential undertaking in this modern world, but where is comes to a point of being absolutely crucial is when it is the women authors of a world where they are second class citizens only because of their gender. If the writing of men in Arab women’s novels can be understood at even the most basic level it may allow some insight into what these women think and assume consciously and subconsciously, about themselves and their position in society and about the inherent oppression that they deal with and resign themselves to—no matter how weak or extreme the degree of the oppression, ranging from Egypt to Saudi Arabia.
Violence against women is prevalent throughout the Islamic world. The Middle East is one of the many areas that continue to oppress its women. Countries such as Iran, Egypt, and Saudi Arabia still believe in a patriarchal culture; so, many of the people living there have an extreme traditionalist perspective. Women in the Middle East face many hardships, such as polygamy, sexual and domestic violence, forced marriages, strict dress codes, and so on. The Muslim women who acknowledge this inequality and seek to balance it—identify themselves as Islamic feminists. Islamic feminism is a new generation of feminism that has surfaced during the past two decades, as women's issues became an integral part of the modern Islamic discussion. The women involved with this movement seek to challenge and change these outdated perspectives by attacking the root of the problem: the verses in the Quran—which were interpreted solely by men. It is not just the verses, it is also everyday Arabic words that have different meanings, but they also hinder the progression of women—because Muslim men think that only their definition applies. By re-analyzing the interpretations of this religious text and Arabic words, Islamic feminists believe that their perspectives on these things could change the patriarchal culture that exists in Muslim societies.
Rula Quawas, founder of the University of Jordan’s Women Studies Center, encapsulates the nineteenth century expectations of women in “A New Woman's Journey into Insanity: Descent and Return in the Yellow Wallpaper,” describing them as the “cult of true womanhood” (Quawas 35). Labelling these constraints as a “cult,” Quawas outlines critical expectations of women during the nineteenth century - the time at which “The Yellow Wallpaper” was set. Furthermore, Quawas describes the quintessential traits of “true womanhood” as "piety, purity, submissiveness, and domesticity" (Welter qtd. In Quawas 152). Put together they "spelled mother, daughter, sister, wife--woman" (Welter qtd. In Quawas 152).” - re-emphasizing the societal role assigned to “true” woman in the nineteenth century. Quawas goes on to contend that “only those women who adhered to such qualities were believed to be happy, contented and powerful in their home.” John embodies the universal male figure that justifies patronization and oppression of his wife
Qasim Amin, one of the first Arab feminists, explained that there was a link between nationalism and feminism. The progression of the Arab world would not be possible without the development and progress of women. They should be integrated in every part of society. He said that women lacked freedom and equal rights. The misogyny and sexual discrimination constricted their movement and life, thus constricting their thoughts. Another early feminist, Anbara Salam, removed her veil in public as a symbolic act. She referred to her veil as an “ iron cage” that represented “female isolation and the tyranny of social shackles”(Salām, 21, 1978). She was constrained in her actions, dress code, and sexual expression. Nizar Qabbani, one of the most celebrated Arab poets and a feminist himself, wrote about taboo themes such as sexuality and eroticism. He wanted to free the Arab spirit, and expose the injustices imposed on women. He openly discussed love and passion without shame. In one of his books “ Journal of an indifferent woman”, he writes about a woman trapped in the traditions, costumes, and beliefs of her society. This woman’s diary is a representative of the double standards of sexuality that existed and still exists today. The tyranny of her father and society, that oppressed her sexual expression, causing her to resent her
We may want justice for women, but can we accept that there might be different ideas about justice and that different women might want, or choose, different futures from what we envision is best?" (788). what might be best for a woman in the United States might not be what is best for a woman in Afghanistan? There may be some overlap and agreement, but there maybe there won't be. The important thing to recognize is that this is okay to have different views. It is okay to have different beliefs and fight for different causes. Women around the world do not all want the same things, and shouldn't feel like they must. Abu-Lughod continues, "My point is to remind us to be aware of differences, respectful of other paths toward social change that
Women in the Middle East, especially Iran, have struggled to gain access to human rights and are often oppressed by their government. However, this has not always been the case. Pre 1979 Iran was very westernized, and state and religion were separated. But from 1979 to the current day, Iran has been run by using an Islamic republic which means the government is ruled using Sharia, the Islamic law code. This has created tension between citizens along with governing forces, for some believe the law needs to be modernized to fit today's ideas and standards. The current issue of women fighting for their rights has gone on for years and through various protest tactics, the support of other countries, and through strong female leaders women hope
Picking an original and engaging topic that is able to span all five of the very different authors’ novels we examined this semester proved to be a difficult task. Though there are certainly similarities between each book and overlying themes that connect them, ultimately I didn’t want to get tied down into the shifty and unsafe territory of placing novels together solely because one, they are all written by women; or two, they all emerge out of the Arabic world. However, there are certainly broad themes present in all of the novels, and I chose to focus on how women express, or can’t express their desires and wants, and how the ability to do so leads to agency and freedom in one’s own life.
When you think of Middle Eastern women what first comes to mind? Most people visualize a covered up women that is restrained by her father or husband, they are frequently portrayed as uneducated and suppressed. These images vary from a person to another based on people’s views which can be influenced by many things: religion, politics, cultures and many others. The idea of western women wanting to free the oppressed Middle Eastern dames in discomfort would be rewarding and uplifting if all Middle Eastern women were oppressed or maltreated. However, that is not the case. Most lead pleasant, satisfying lives. Many are well educated and constructive members of society that have opportunities to go to school and have decent jobs. Middle Eastern
Whether it was the impoverished desert village, the war torn hills of Beirut, affluent Barqais, the jet set in London and Paris, or the enclosed lives of women in a harem in Morocco, the female characters in these novels all shared five common threads that dealt with the family and the search for identity. In my reading of five novels about Arab women from backgrounds and in situations as diverse as I thought possible, I was surprised to find this common thread running through every piece of literature. In this paper, I will analyze the role the women’s families have in the education of the women, the role of women and families in the literature in political support and times of war, women’s health and family planning, and most of all what these issues do to the emerging identity of the Arab woman. In a society that is so oriented around the extended family, and in which elderly parents are rarely if ever sent to nursing homes, the family’s opinion weighs heavily on what a woman can and cannot do with her life. The examination of the manner in which education is regarded in the families of these women is critical for a better understanding of the decisions they make. In a traditionally patriarchal society where the man is the breadwinner, the assessment of the subject of work outside the home is also interesting. In a region so riddled with almost constant political and military upheaval, there has been bound to have been a change in the roles women in the family play in support of these political and military actions. Finally, the issue of identity is much more prominent in the more modern novels and the issue of the modern family versus the individual and the rise of the individual from the modern family plays very prominently in “In the Eye of the Sun” and Dreams of Trespass”. The Arab family, as Magida Salman writes, is where “the fate of women is being decided and unfolds” (Salman 7). Therefore, it is necessary to understand the huge impact the family has on the identity of Arab women. Identity as a concept is valuable as a center for cross-cultural understandings of human experience because it begins with the individual, and issues of identity in a literary context can act as a mirror for what is happening in the real world.
Muslim women around the world have been creating an immense impact not only in today’s society but have been since the beginning of time. The stereotypical misapprehensions about Muslim women being “oppressed” or not being able to use their voice as a way of expressing themselves since Muslim women supposedly don’t have “rights” have been completed shattered and have cleared many of the misconceptions people have about Muslim women by prominent role models such as Khadijah bint Khuwaylid, Khawlah bint Al-Azwar, Nusayba Bint K’ab Al- Anṣārīyya, Malala Yousufzai, and Ibtihaj Muhammed.
Women who have the misfortune of living in predominately Muslim societies often are confronted with adversities concerning their rights in marriage, divorce, education, and seclusion. Consequently, many Westerners seeing a lack of equality towards women in these societies consider it as a confirmation of their own misconceptions about Islam itself. Islam is often rejected as being an intolerant and violent religion that discriminates against and subjugates women, treating them as second-class citizens. From a Muslim’s perspective, Islam’s stance on women can be approached by two opposing views. Scholars amongst the Muslim apologists have claimed, “The verses in the Qur’an represented Muhammad's intention to improve a debased condition of women that prevailed during the Jahiliya, the time of ignorance before Islam came into being.” (Doumato, 177) If inequalities still exist between men and women, they cannot be attributed to Islam, but are a result of the misinterpretation of Islam’s true meaning. Others have entirely denied the notion of inequality between men and women in Islam, claiming that the alleged inequalities “are merely perceived as such by foreign observers who confuse seclusion and sex difference with inequality.” (Ibid.) Many Muslim apologists defend the Koran as noble for the very fact that it raises women to an equal status of men despite their inferiority.
Gender equality is often ignored in many non-western cultures, but lately has been less overlooked. Women in non-western countries often do not have political, social, educational, or economic status. Recently the fight for gender equality in Middle Eastern countries has grown with the support and knowledge from western countries, such as the United States and Canada. In Canada, men and women are foreseen as equal, and no gender possess power over the other. Many Middle Eastern countries tend to praise their men, and belittle women and their rights to freedom of speech. With the support from western societies, women in Middle Eastern countries have adopted the form of gender equality.