In Saudis In Bikinis, Nicholas D. Kristof describes a particular scene while he was in Riyadh. He observes three women in abayas shopping for provocative clothing. Bewildered by the scene, Kristof begins a series of interviews on Saudi women continuously asking them how they feel about being repressed. The Saudi women never claimed to be repressed, on the contrary, they believed western women have fallen under societies manipulation and have become the toys of men. Despite the rejection of the stereotype, Kristof persist on his mindset and judges Saudi women for their beliefs. Kristof insist on interviewing Saudi women in hopes for a different response. He believes they are in need of saving. Finally, he ends the article by saying Saudi women are incapable of progressing as a society because of their “repression”. Saudi Arabian women are not repressed, because it is simply a culture, and a choice; they are the only ones entitled to speak about their choices, but Westerners are blinded by their own opinion of them. …show more content…
Kristof viewed the scene as peculiar, how could Saudi women shop for such reveling clothing? When in reality, this was further proof that Saudi women are not repressed and have absolute freedom of what they wear, despite their abayas. A Saudi woman interviewed by Kristof, stated that she is at peace with her religion. She is pleased to cover herself up and abide by the rules. Many other Saudi women agree with her response. She further states how her abaya or religion do not stop her from participating in everyday activities. Saudi women can wear bikinis and wear provocative clothing, they can do anything a western woman can. They can do as they please, just not in front of men. Some might analyze this as a form of repression. However, Saudi women view it as a form of
One of Sultana Yusufali’s strongest arguments in “My body is my own business” is her scrutinization of the exploitation of female sexuality. Initially Yusufali writes about the injudicious individuals that assume she is oppressed by her hijab. Thereafter, she describes them as “brave individuals who have mustered the courage to ask me about the way I dress”. Moreover, Yusufali’s word choice is intriguing as she utilizes the word “brave” when laymen hear this word they habitually associate the aforementioned with heroic, valiant and courageous. Consequently, Yusufali ensues to comprise her opinions on the hijab and how it carries a number of negative connotations in western society. Furthermore, Yusufali proceeds to strike on the importance
Fakhraie launches her essay by explaining how Muslim women struggle every day because of what they wear. In her essay, she talks about a teenage girl that was killed by her father because she refused to wear her hijab. Also, many women that wear a hijab are being banned from sporting events in the United States. A hijab is a “traditional Muslim garment” (Fakhraie 461) that several Muslim women wear every
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...
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
The place of women in Saudi society is determined by a deeply conservative culture, vindicated by a narrow interpretation of religion, and enforced by law. That place it would appear is at home, subservient to and legally dependant on their male guardian. Saudi society suffers from pervasive segregation along gender lines and women's freedom of movement is impeded, forcing them to rely on male chaperons.
Saudi Arabia is commonly known for its strict moral values and customs regarding religion and women. Gender discrimination is a global conflict, but it is prevalently seen in Saudi Arabia. Gender discrimination is so poignant in Saudi Arabia because there are strict sets of moral guidelines and ideologies that Saudi Arabian culture implements on its people. Although Saudi Arabian men impose restrictions on women for the sake of upholding their cultural beliefs and family’s honor, there is no doubt that Saudi Arabian culture is male dominated and holds misogynistic views on women, but progress is being made. Firstly, gender discrimination is not an exclusive feature of Saudi Arabia, but it is a more outwardly visible problem there.
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.
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.
The Bahrainis had a tension between traditional and modern beliefs, values and lifestyles towards women. It was not just only by men but also by women who were afraid to alter views they understand and with which they have been brought up all their lives as this example: one of the women in the office changed the way of dressing after getting married although her husband did not request.
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.
In her book Princess, Jean Sasson conveys through the Princess Sultana's story of the many abuses of women in Saudi Arabia. For thousands of years, women in Saudi Arabia has earned no respect, given no identity (as if invisible), and were treated like sexual objects. Their only use is to produce male offspring, and to service their husbands sexually. This goes for all women. Although women of royalty are born free, they are just as insignificant as the lower class women. Through the eyes of Princess Sultana, Jean Sasson tells the cruel and unjust ways of the male society in Saudi Arabia.
Faith Can my eyes see the ocean red And the sky yellow without doubt Or is my vision trained by deception Misguided by learned acceptance And if this is the case May I go on by faith Believing without perfect conception All things naked in mind Clothed by God’s grace. 54 Ordinary Day Give me muddy water For drinking at night When it’s cold outside under the white sun Give me hot chocolate For building by day When it’s hot outside under the yellow sun Give me swampy water For stepping at night When it’s hot outside under the green sun Give me cold pasta For wearing by day When it’s cold outside under the blue moon.
As an Arab American, a Muslim and a woman writer, Mohja Kahf challenges the stereotypes and misrepresentation of Arab and Muslim women. Her style is always marked by humor, sarcasm, anger and confrontation. “The Marvelous Women,” “The Woman Dear to Herself,” “Hijab Scene #7” and “Hijab Scene #5” are examples of Kahf’s anger of stereotypes about Muslim women and her attempts to fight in order to eradicate them, in addition to her encouragement to women who help her and fight for their rights.
To understand the situation in Saudi Arabia better, you need to know about the social traditions and how people live. Saudis believe women are not supposed to reveal their bodies and only reveal their faces. That is because Islam says so. However, more and more teenagers in public, even in the highways, are harassing women which led to the establishment of the religious police. Religious police's role is simply to make sure no one harasses any woman and the roads stay safe.