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Womens rights and culture in Iran
Womens rights and culture in Iran
Womens rights and culture in Iran
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The Stoning of Soraya M. is a film based on the book of the same name by Freidoune Sahebjam, a French-Iranian journalist. Both the film and the book are clearly from a feminist perspective. They make a clear case against the Iranian Sharia Law system, championed by Zahra, the aunt of the titular character, Soraya. While acknowledgement of an individual's right to choose and freely practice their religion is laudable, more important is the recognition that there is a clear moral distinction between right and wrong. The events depicted in this film fit unambiguously and absolutely into the category of wrong. The inherent failings and obvious injustice for women due to a strict and barbarous interpretation of religious law are made indisputably clear in this film.
From the title, the plot of the film is immediately clear. Despite the viewer's knowledge of Soraya's fate from the outset, watching it unfold is still beyond belief. Soraya is depicted as a beautiful young woman, tormented by her abusive and philandering husband, Ali. Despite the entire villages knowledge of her husband's affairs, Soraya is powerless to separate from him on her own terms. Her two sons, far too young to make conscious decisions, mimic their father, are cold and callous toward their mother and sisters, while her daughters are equally abused and neglected by the men. When Ali desires a divorce from Soraya in order to marry a fourteen year old from the city, he makes what he considers a 'fair' proposal for settlement, which neglects to provide for Soraya or their daughters whom he does not want.
Thereafter, Soraya is left with no recourse under Islamic law. According to the beliefs regarding honour and shame in the village, to seek shelte...
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... the film is another example of the ways in which Islam is distorted and constructed to incapacitate women.
Ultimately, the lesson learned from this film is that obvious and indefensible injustice must be acknowledged and rectified, lest such obscenities continue. The acceptance of atrocious behaviour in the name of religious freedom is unacceptable. Slaughter in the form of violent public bloodshed is unlawful, immoral, and reprehensible. While it is far from this author to presume to know the will of God, it is indisputably not execution as portrayed in this film. Stoning is an unmistakable violation of human rights, constructed to punitively cripple women in particular. Regardless of pious fervor or spiritual devotion, basic human decency dictates that we should be repulsed and deeply saddened that violence is perpetuated in the name of religion.
Throughout the ages, death penalty has always been a controversial topic and triggered numerous insightful discussion. In Kroll’s Unquiet Death of Robert Harris, the writer employs pathos as an appeal throughout the whole article in order to convince the audiences that death penalty is “something indescribably ugly” and “nakedly barbaric”. While Mencken makes use of ethos and logos and builds his arguments in a more constructive and effective way to prove that death penalty is necessary and should exist in the social system.
“[Her mother as well as] Soraya, thumb in mouth. Both were as still as a block of stone” (p.2) This simile describes the feeling and actions of Mahtab and her family in the truck to Pakistan, there is an essence of fear woven into this simile as they (Mahtab’s mother and the children) are “sentenced to silence” in fear of being caught or discovered.
Interestingly enough, both Soraya and Amir have lived a life of luxury and privilege because of the ethnic background, religion, status and income. Nevertheless, the married couple has the most difficulties feeling acceptance and support from their fathers. Hassan lived in a small hut, had few toys and had the very evident appearance of a boy living in poverty. Through all of the difficulties that both Hassan and his father, Ali, faced, the love was apparent. (quote quote
In the story “In Camera, Saadawi illustrated how women were treated by the legal system in Arabic country when they did something against the system. The protagonist, Leila Al-Fargani, who was a young woman on trial for calling the “mighty one”, which is a respective title for the President of their country, a stupid man. Moreover, during the time she was waiting for the court date, she was brutally beaten and raped by ten men who seem to be the guards. At the time she was in the court, she was still suffering from the pain both in physical and mental way, but she did not collapse. When the time the judge and those with him declared that ten men raped Leila and also her father’s honor got trampled. (This is the way we torture you women- by depriving you of the most valuable thing you possess”). For the response she said: “You fool! The most valuable thing I possess is not between my legs. You are all stupid. And the most stupid among you is the one who leads you.” In one hand, this quote completely showed that the man thought this sexual violence was totally right when the woman had committed a crime. In anther hand, it also showed that in the very deep of Leila, the...
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
It revolves around the issues of gender oppression, sexual assault, and importance of social status. Alifa Rifaat manages to express her opinions towards these themes by writing about a typical Egyptian marriage. She puts in focus the strong influence that a patriarchal society has. She also manages to prove how important social status is in society. The uses of literally elements such as theme and irony help express this view. It shows that in a typical Egyptian society women are commonly oppressed by all males in society
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.
Violence against women is not a new social issue and Pamela Copper-Whites’ book The Cry of Tamar does well in bringing this to light not only as a social issue but as a religious issues as well. Tamar’s story sheds light on the violence and degradation of women in the biblical times.
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.
Overall, Islam and Gender is a valuable addition to the field of ethnography by examining the everyday struggles, experience, and involvement of women within the Islamic law. Hosseini targets a Western audience and hopes to leave them with a better understanding of the Islamic judiciary system and Iranian feminism. She successfully provides her readers with an unprejudiced account of the shari’ah and family law, and even includes the ideologies of those opposing her personal beliefs. Hosseini specifically requests Muslim women to take a stand develop their own local, Islamic feminist movement and openly advocates new discourse within Islamic jurisprudence.
Travelling around the world, this paper presents the various religious perspectives evidenced in recent actions taken regarding the death penalty.
The Web. 15 May 2014. The "Jihad Time Line." Crucifixion: The Muslim Revenge. N.p., n.d. Web.
Iran’s society became more fundamentalist, which made Marji more disillusioned of her religion. At the beginning of the story, when the westernized dictator Shah governs Iran, Marji defines herself as a “very religious” (6) person, although she and her family think of themselves as being “very modern and Avant-Garde”(6). Religion, and its many stories and traditions perspectives allowed Marji to think of herself as “the last prophet”. Thinking of herself as a prophet somehow made her to escape to an imaginary religious glory where there were not violent atrocities. But, ironically, that religious imaginary boundary was only a façade that blocked her to see the violent reality. However, in the story “The Sheep” she began to see the cruel reality. In the story “The Sheep” Marji’s uncle Anoosh got executed by the so-called “Divine Justice”. Although the
In the early modern era in Europe, public executions were the primary punishment given to members of society who were involved in criminal behavior. This form of punishment served to showcase the absolute power of the state, King and church to take away the life of any citizen who disrupts peace. It was a way to make the criminal justice system visible and effective in an era when the criminal justice system was in its beginning stages of demonstrating orderliness (Spierenburg). More specifically, it was a relatively straightforward and psychological way to evoke deterrence. The potential of gruesome violence, public persecution and religious betrayal were tools thought to be strong enough to make public executions a successful form of deterrence because within the community, social bonds and religion were the foundation of everyday life.... ...
Capital Punishment, Atonement, and the Christian Right.Full Text Available By: Styers, Randall. Differences: A Journal of Feminist Cultural Studies, Fall2007, Vol. 18 Issue 3, p97-127, 31p