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Essay on gender roles in islam
Role of women in islam
Role of women in islam
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In Lila Abu-Lughod’s “Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others” the relationship between Islam and its female members is examined. Specifically, the “oppressions” put on women who partake in Islam within the boundaries of Afghanistan. “Oppressions” is in quotes here because Western civilization, such as the United States, assumes that women who participate in Islam are discriminated against and oppressed. Abu-Lughod goes into great detail about the politics of one of the greatest Western signs of oppression-the veil. People often believe that the Taliban is the organization that forces these women to wear burqas (veils), but the Taliban did not invent the burqa (Abu-Lughod, 785). While westerners think that this is a sign of oppression and terrorism, Afghan women hold it as a symbol of both the separation of men’s and women’s spheres and of religiosity (Abu-Lughod, 785-786). Additionally, …show more content…
Afghan women are not victims of their religion, their practices, or even their homeland. They are victims of stereotypes and underestimation. I learned that a veil was much more than what meets the eye, and Afghan women are also capable of depicting their own meaning of their burqa. They choose when to use it, how, and why. My favorite quote from this reading was “...we must take care not to reduce the diverse situations and attitudes of millions of Muslim women to a single item of clothing” (Abu-Lughod, 786). This statement is admirable because it points out how so many assumptions and misconceptions can be made a simple burqa, and it also points out how ignorant it all is. Overall, it was just really interesting to read about how simplifying things and overcomplicating things in the wrong areas can cause offensive/obtuse
Professor Leila Ahmed, active Islamic feminist, in her article “Reinventing the veil” published in the Financial Times assumes that there is a connection between “advancement” and veiling, which means that unveiled women are advanced and vice versa. In addition, she supports that it led to increasing rate of violence. She questions why women wear veil, that is considered as “symbol of patriarchy and women’s oppression”. However, research changed her position towards wearing veil. Firstly, she states that wearing veil was essential for women, because it could be beneficial and influence to how people treat women, in terms of job, marriage and free movement in public. Secondly, her assumption was explained while interviewing women, who stated
“Mariam had never before worn a burqa...The padded headpiece felt tight and heavy on her skull, and it was strange seeing the world through a mesh screen.” (pg 72). The burqa in this book is a symbol of how Mariam, Laila were forced against their will to wear a piece of cloth that stole their identity from them. Burqas are a way to hide women so that husbands are reassured that their wife is not looked at by other men. It is a way for men to control their wives and become dominant. This is not always true for all women, but for the women in this book it is.
Fatemeh Fakhraie’s essay “Scarfing it Down,” explains how Muslim women suffer because of what they wear. Fakhraie blogs about Muslim women in her website she explains; “Seeing ourselves portrayed in the media in ways that are one-dimensional and misleading." Several people judge Muslim's by their appearance because they assume they're a bad person. The author of this essay wants the reader to know that Muslim women wearing a hijab are not a threat to the world.
For some women wearing a veil is not something that is forced on them but rather a choice of their own. Martha Nussbaum and Maysan Haydar are both authors that try to explain their reasoning that veiling isn't an oppressive tool used against women. Martha Nussbaum's article “Veiled Threats”, is a political and philosophical take on why banning the burqa is a violation of human rights. On the other hand Maysan Haydar’s article “Don’t Judge a Muslim Girl by Her Covering”, is a more humorous and personal take on why veiling shouldn't be as judged or stereotyped. Though Nussbaum and Haydar have equal goals this essay is being used to understand the main argument, claims and whether or not each article has any weaknesses.
Ever pass by Muslim woman in a hijab at the mall or park and think how oppressive and restraining her culture must be? Maysan Haydar, a New York social worker who practices the Muslim tradition of veiling, believes otherwise. In her article, “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering,” Haydar highlights on her experiences as a Muslim living in an American culture, where showing more skin is the “norm.” Haydar speaks specifically to a crowd who unconsciously makes assumptions about certain Muslim practices, in hopes of sharing the truth behind them. Haydar suggests that, contrary to popular belief, not all Muslim women cover themselves strictly as an “oppressive” religious practice, but that some women, like herself, find
Governments often claim that they are helping women gain equality when they invade and impress their values on other cultures. In “Feminism as Imperialism”, Katharine Viner states that “Bush cut off funding to international family planning organizations [and then claimed he] bombed Afghanistan to liberate the women from the burkas” (1). However, the problem with wars claiming to “save” women is that the majority of the time women are just becoming victims of western misogyny as opposed to eastern misogyny (Viner, 2). Just because some women choose to wear head coverings doesn’t make them repressed, “liberation for [Afghani women] does not encompass destroying their identity, religion, or culture and many of them want to retain the veil” (Viner, 2). Therefore, using women to justify war is counterproductive because it still represses women and ignores what the women actually
The Islamic women of Afghanistan are denied many of the same liberties that Americans take for granted everyday. Although the religion that they have faith in, according to Janelle Brown’s “Terror’s First Victims”, “guarantee[s] women status in society as individuals and religious d...
One of the forms of abuse is oppression. When the Taliban come into town, women are forced to follow a new set of rules and are reduced to even less power. On pages 277 and 278 of the book, Mariam reads the rules. It explains, “If you are caught alone on the street, you will be beaten and sent home: (277) and, “You will not speak unless spoken to. You will not make eye contact with men. You will not laugh in public, if you do, you will be beaten” (278). Abuse, this time in the form of being beaten, is the result of women trying to be part of a society. The Taliban also enforce another form of abuse. They strip women of having their own personality by setting the burqa rule. “You will not, under any circumstance, show your face. You will cover with burqa when outside. If you do not, you will be severely beaten” (278). The burqa makes them all look the same and takes away a form of human
Lila Abu-Lughod’s article titled, “Do Muslim Women Really Need Saving?” takes a closer look at the problematic ethnocentric approach many have when trying to gain an understanding of another culture that may be foreign to that individual. In this analytical paper, Lughod looks at women in Islam, specifically the treatment of women and how it might be utilized as a justification for invading into a country and liberating its people. The country Lughod refers to in her article is Afghanistan, and Lughod points out the misunderstanding from the people to the Bush administration like First Lady Laura Bush who believed that intervention was necessary to free women from the captivity of their own homes. It is important to consider the role that different lenses play into all of this, especially when one’s lenses are being shaped by the media. Depictions of covered women secluded from society leave a permanent image in the minds of many, who would then later support the idea of liberation. This paper will discuss that the practice of using propaganda when referring to the lifestyle in the Middle East is not exclusive to the U.S; rather it has been utilized throughout history. Additionally, we will take a closer look on the importance of symbols, such as veils in this case; help to further emphasize the cause to liberate. Finally, we will analyze Lughod’s plea towards cultural relativism and away from liberal imperialism.
Travesties are committed against women every day, in every country, in every city, town and home. In Afghanistan women are not only discriminated against, they are publicly reduced to animals. Women are deprived of basic human rights: they are not allowed to travel outside their homes without being completely covered by the traditional shroud-like burqa; they are not allowed to speak or walk loudly in public; they are not allowed to laugh or speak with other women; they are not allowed to attend school nor work; they are expected to be invisible; they are the ghosts of what were once educated, notable, and successful women. With their ruthless and extreme laws, the Taliban have effectively removed the physical presence of women in Afghanistan. The Taliban have stolen the very souls of these women and have turned them into the “living dead” of Afghanistan. The Taliban’s harsh restrictions and extreme religious laws have tainted the freedoms and basic human rights of the once valued and prominent women of Afghanistan.
In the book, Women in the Middle East, a Saudi Arabian proverb states, "A girl possesses nothing but a veil and a tomb" (Harik and Marston 83). The key words, "veil" and "tomb" lend evidence to the fact that many Middle Eastern women lack identity symbolized by the “veil” and lack the right of ownership except for their veil and the tomb. This statement further enforces the notion that many women in the Middle East are expected to serve and tolerate the oppression of the men in their lives throughout their lives on this earth. Moreover, it confirms that many of these women do not get the opportunity to obtain education, join the work force, and even participate in the political affairs of the country. This arrangement further helps the Middle Eastern men to view women as their properties, servants, or even as slaves. Ultimately, there are three main reasons why Middle Eastern men engage in the act of oppressing their women.
In this excerpt, the burqa is described as “tight”, “heavy”, and “suffocating”, making it seem like an unpleasant garment to be ensconced in. The burqa can cause an “unnerving” feeling, which can make daily tasks hard to complete. When interviewing a girl in Afghanistan, Daniel Pipes, American historian, writer, and commentator, got her opinion on the burqa, “When I wear a burqa it gives me a really bad feeling. I don't like to wear it. I don't like it, it upsets me, I can't breathe properly.”
While people in the west think that women in Islam are oppressed, they do not know that Islam liberated women from oppression. There are many people who have opinions about the religion of Islam, but mostly about the women who follow it. Westerners have this idea that women in Islam are disrespected, mistreated and oppressed. In actuality, these allegations are incorrect. Women in Islam have rights and are not oppressed. The veil is widely misunderstood and many do not know what it represents. In many ways, men and women are equal as much as they are not; and this is in every religion.
According to some sources Muslim Women are forced to wear the Burqa against their will by their Husbands or Parents. '' The claim that covering yourself up in public is an empowering choice insults the intelligence and dignity of women everywhere’’. Muslim women are forced to wear the Burqa according to this source the argument women want to wear a burqa is an insult to women everywhere. Its evident that Muslim women are second class
Thus, the audience watches Priscilla forced, like all women in the Afghanistan under the Taliban, to wear a burqa in public, struggling with it in her wanderings through the streets of Kabul and thereby demonstrating the severe physical limitations it sets on the body. The obligation for women to wear the burqa is exposed as a discriminatory practice that severely limits women’s movement and semiotically marks them off as un-identified Other, thus functioning as a constraint that is both real and symbolic. In this way, the burqa combines traits of systemic and symbolic violence because it simultaneously enacts and represents the Taliban’s permanent subjugation of women’s bodies. This subjugation also works in cultural terms, limiting the women’s scope of perception via the burqa’s grille, which lets the wearer only see a small fraction of the outside reality (a limitation of perception that is otherwise reflected in the Taliban’s aversion against girls’ attending school). Thus, as long as Priscilla keeps wearing the burqa, complying with the denigrating rules imposed on Afghan women and, thereby, staying within the restrictive cultural parameters these rules encode, she cannot help but remain blind to the world that surrounds her.