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Are women treated equally in middle east
Women in the middle east
Women in the middle east
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Mustafa Kemal’s plan to increase rights for women began with a social reshaping of what it meant to be a Turkish woman. Historically, Middle Eastern women were considered to face more discrimination and have less liberties than their Western counterparts. This treatment could be tied back to the region’s main faith, as in Islamic families “the wife’s obligations are to maintain a home for her children and obey her husband, and the husband is entitled to exercise his marital authority by restraining his wife’s movements and preventing her from showing herself in public” (Moghadam, 42, 43). Though Kemal was mostly concerned with modernization, gender equality was a necessary step in achieving his goals. He did not like the image of women being held back by social restraints, and attempted …show more content…
Attacking the veil, a sacred religious symbol, was seen as another threat to the national culture in a string which had been dubbed “‘the annihilation of our own identity”” (Kinzer, 44). The veil was debilitating to women because they had no choice whether they wanted to wear it or not. If a pious Islamic follower wished to wear the veil, that is different than her husband ordering her to wear the veil. Ataturk could have been clearer in his speech, but he was fundamentally correct. Women deserved an opportunity to have an identity, an appearance that didn’t look controlled by men, which is what Kemal gave them through his admonishment of the veil. Additionally, within the family, Turkish women gained significant power under Mustafa Kemal, as he “changed the civil code abolishing polygamy and granting women equal rights to men in divorce and inheritance” (Gelvin,
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
The article “My Body Is My Own Business” by Naheed Mustafa is about an Islamic women’s principle that putting on her usual headscarf, or Hijab, actually empowers her as a female, contrary to the popular principle that the hijab represents male oppressiveness. She ex...
Women’s rights in the Middle East are being restricted, therefore there are many different reactions. Some people were in favor of women having equal rights while there are some who are against women to have the same rights. Since before times, many countries in the Middle East have been taking women for granted and minimized their rights by telling them they can't do something or selling them as if they were prized. When women were treated as prizes it was a practice in Afghanistan called Ba’ad that used women as the compensation, for example a story of a girl named Sakina. She was a consolation prize so that her brother could marry a woman and the Jirga system told her she had to marry a 80 year old guy when she was like 18. This tells me
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.
Furthermore, Haydar expresses that she has been able to embrace the modesty in veiling and that it allows her to be seen as a whole person. She addresses the fact that “many Americans see veiling as an oppressive tool forced on Muslim women by the men in our culture” (414). Yet, Haydar informs the readers that veiling isn’t specific to the Islam culture and is also a choice for many women. She even points out that many other religions promote and advocate for modesty in
The Ottoman Empire was one of the longest running empires in history, spanning 624 years. The women of the Ottoman empire were often limited to the household of their husband’s and held back by Ottoman lawmakers and authorities. The point of view of outsiders varied, but there were both positive and negative views. Women in Ottoman society had extremely restricted roles as shown in documents 2, 3, 4, and 1. Document 2 is a chapter of the Qur’an with regard to women’s rights, behavior, and treatment.
Women have always been thought of as something that needed to be controlled in Muslim culture. Their bodies are a source of shame that must be covered during prayer and also in the public (Mir-Hosseini 2007: 3). Veiling, done by a hijab or chador, is when women either wear a headscarf to cover themselves or they wear a veil that covers their entire body, excluding her hands and eyes (Mir-Hosseini 2007: 1; Mir-Hosseini 2003: 41; Berger 1998: 93; Smith-Hefner 2007: 390-391; Brenner 1996: 674; El Guindi 1999: 6). Veiling is used as a tool for oppression. By having women veil themselves, it enforces the control by the male run and male dominated society (Mir-Hosseini 2007: 7). Also, the punishment for women appearing without a veil transitioned as the concept of veiling was addressed, transitioning from seventy-four lashes, to being arrested and held between ten days and two months for being “immodest” women and offending public morality, or fined 50,000 to 500,000 rials (Mir-Hosseini 2007: 8). The oppression of veiling is perpetuated through the thought that it is a woman’s religious duty to wear one, condemning foreigners and women in society if they refuse. Although it is a tool for oppression, there was resistance the oppression. In ...
She makes the case that Western feminists have radically misinterpreted the veil. For many Muslim women, the veil acts as a divide between the public and private. The veil may actually liberate women from “the intrusive, commodifying, basely sexualizing Western gaze”. The veil frees women from the oppressive hyper-sexualization of found in Western culture. Reducing the veil to a symbol of oppression disregards the possibility of female agency outside a Western feminist paradigm. The veil has the potential to liberate women in the public space. Projecting our Western notions of sexuality and gender roles denies the possibility of different forms of sexual
Do Muslim Women Really Need Saving by Lila Abu-Lughod describes Western feminist beliefs on Muslim women and their burqa/veil and how focusing on these misconceptions are doing far more harm than good. This causes Western feminists reduce the culture and beliefs of Muslim women down to a single piece of clothing. The burqa is a type of veil worn by Muslim women for a number of reasons such as proprietary and signaling their relationship with God. The burqa is often seen a symbol of suppression amongst the Western world and it was expected for women to throw it off in a show of independence once liberated from the Taliban. The saving of Muslim women is often used to justify the “War on Terrorism” as exemplified in Laura Bush 's 2001 speech. The belief that Muslim women needed saving existed before the “War on Terrorism” as seen when Marnia Lazreg wrote about a skit where two Afghan girls talked about the beauty of the free Christian France.
The values she has are echoed by the political revolution of Turkey from a religious state to a secular state. However, when she visits modern, religious, Turkey her values are not exemplified in the foreign culture. Batuman rejects not only the practices but also the values of Islam, “And, because he said them in the name of Islam, I couldn’t forgive Islam, either” (5). Batuman’s own values of female autonomy and respect clash with those of Islam. She is constantly reminded of these values while in Istanbul, from both the government and her taxi drivers. The religious practices of Turkey clash with the secular practices her parents taught her, so she immediately disagrees with the values of the Turkish people. Batuman’s time in Urfa is full of awkward conversations and stares. When she speaks English other women stare, the fact she is alone in her hotel is crazy to the hotel staff, and ordering food was a chore. One day, Batuman forgets that she is wearing the headscarf as she walks back to her hotel. The change in behavior was instant, women would acknowledge her with a smile, men were far more polite, and in general “people were so much nicer” (7). Batuman experiences the benefits of Islamic values while not actually practicing the culture. She at first considers what the problem would be if she wore it constantly while in Urfa, just to remove the discomfort that she causes by not doing so.
...a visit with Aziza, Laila saw a middle-aged woman, with her burqa pushed back…Laila recognized the sharp face… Laila remembered this woman once forbidding the female students from covering, saying women and men were equal, that there was no reason for women should cover if men didn’t” (322). To see a woman who was as close to a feminist as a woman in Afghanistan could get, to see her fall to level that the government wanted her at was crucial point in the novel that allowed us to really see the affect that the government had on the women in controlling every aspect of their lives.
In the Turkish Letters, Ogier de Busbecq writes about the women in the Ottoman Society. He speaks about the laws and what is required out of a Turkish woman/wife. The Turks are referred to as "the most careful people in the world of the modesty of their wives." In this society they think the modesty of their wives won't be compromised if they stay shut up at home and hidden away, but if unusual circumstances arise and they have to go out into the streets, "they are sent out so covered and wrapped up in veils that they seem to those who meet them mere gliding ghosts." Men of higher rank or richer classes make it a rule that once they marry their wives can't set foot outside of their threshold. Men in this society can marry as many women as they want, but if a wife has a father of high rank, or bought a larger dowry the husband will under normal circumstances keep her as his only wife. If the husband ever gets tired of his wives they can be taken to market like a slave and sold unless she's had children with him. If that's the case she is considered free. A wife who has a portion settled on her is put in charge of the other women and they have to obey her orders. If things aren't working out between the husband and wife a divorce can be granted it's just harder for a woman to get.
There are many examples throughout the text that specifically focus on the overbearing treatment of women. During the country's revolution there is a shift to extremely conservative religious conviction that force women to cover themselves head to toe while in public. Ultimately, Nafisi refuses to wear a veil while teaching at the University of Tehran which leads to her expulsion. These examples presented throughout the text along with various outside sources, can be a tool to interpret and scrutinize the oppressive treatment of people in unjust societies like that of Iran's.
Marjane Satrapi’s Persepolis introduces the Islamic veil as an attempt by the Iranian government to control women. Islamic radicals promised safety and security for those who abided by their rules. Rebels who refused to wear the headscarf were threatened with beating, rape or death. These modern women who fought against religious oppression met the minimal requirements of the government rules to safely live in the hostile environment. Through being forced to wear the veil, the control of the Islamic government drives its people to a rebellion.
The religion of Islam was imposed upon Iranians, whether they liked it or not. Marjane and her classmates “...didn’t like to wear the veil, especially since we didn’t understand why we had to”(Satrapi 3). The young girls were against wearing the veil because they were not practicing