In the Kabul scenes, the home no longer acting as a safeguard for the body, both become exposed to various kinds of violence. On the one hand, violence in Homebody/Kabul is hardly ever physically acted out on stage. On one occasion Priscilla takes off her burqa on the streets of Kabul and Khwaja, her future guide, is beaten when he protects her against an angry member of the religious police. Another violent moment occurs in the penultimate scene, when a border guard almost shoots Mahala, the woman whom Priscilla and her father, Milton, are taking out of Afghanistan. But even though violent acts are rarely represented on stage, violence is in fact omnipresent in the play. From the Homebody’s retelling of the history of Afghanistan (full of …show more content…
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. This is emphasized when she takes the burqa off and can now, for the first time, fully contemplate the sight. She exclaims in surprise: “Oh, beautiful” (Kushner, Homebody 55). Quite in coherence with the interrelation between symbolic, systemic and subjective violence as explained above, Priscilla’s attempt to take the burqa off (disrupting the norm imposed by symbolic and systemic violence), almost has serious repercussions on her body since a member of the religious police is on the point of beating her with a rubber hose, an instance of subjective violence which is eventually directed at Khwaja, who intervenes on
Chapter 4 starts off by describing how Kabul looks after being attacked by the Taliban’s. The author, khandra
Rumors spread to Najmah that “woman wearing henna on their fingertips had their fingers chopped off”(Staples 12). When Najmah heard the clink of bangles under a woman’s burqa and the click of her heels on the pavement, the sound created an unsettling sensation within her. Suddenly, Najmah recalled how the “Taliban would whip women whose shoes made a sound on paving stones (Staples 180).” She wanted to warn the woman, for her mother had told her that “women risk their lives by hiding their jewelry” (Staples 180). As for Nusrat, notwithstanding the fact that she just moved to Pakistan not long ago, she was extremely vigilant and prudent when the Taliban was around. One time, a servant of Nusrat’s disappeared. Nusrat sent someone to search for her and discovered that “she had been badly beaten and was held without charges” (Staples 99). From this incident, the unfair treatment towards women helped Nusrat to learn more about the Taliban’s rules in Pakistan. Given the facts above, it is very apparent that Taliban’s cruelty toward women is depicted precisely and vividly through the different stories of two
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
The women in Afghanistan during this time period, were shielded from the outside world, and the outside world was shielded from them. Women became nobody’s and their life was unimportant. Burqas kept the women from being who they were, and being more than just a wife. They were not known or judged for the women they used to be, but for the wives they had become. Whether they could cook well, keep a house clean, or even bear children (particularly boys), it never mattered. What mattered was that they obeyed their husbands and the rules of the Taliban. “You will not, under any circumstance, show your face. You will cover with a burqa when outside, If you do not, you will be severely beaten.” (pg. 278). Before the Taliban forced women to wear burqas, women were already being diminished. Women were raped, beaten and even killed just by walking outside their house. That doesn’t even start to describe what happened behind closed doors. Women were already losing their rights, but burqas took away who they were. Burqas affected Mariam and Laila in a big way. Mariam was barely a teenager when she married Rasheed, and had grown up with a strong, independent, man-hating mother. Mariam was never taught that she
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.
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
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.
...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.
Afghanistan since its beginning has been a place of conflict, despair, and at times lost hope. It has been taken advantage of and lost its sense of identity, which has had a direct effect on its people, and there own sense of what justice truly is.
In his novel “A Thousand Splendid Suns”, Khaled Hosseini skillfully illustrates many aspects of Afghan culture to the reader. The novel explores the struggles that have plagued Afghanistan, and how they have affected the lives of its people. Through the story’s two narrators, Mariam and Laila, the reader is presented with examples of how the nation’s culture has changed over time. Through “A Thousand Splendid Suns” Khaled Hosseini emphasizes the struggle in the area between traditional beliefs and progressive changes, specifically as they relate to women’s rights. Throughout history it has been shown these that progressive reforms are unable to coincide with strict Islamic beliefs.
Afghanistan; Taliban controlled, discrimination and love everywhere yet nowhere at the same time. It’s a nation where culture and tradition are of immense importance, especially to the older generation. Over 53% of Afghan population is below the poverty line, making the country one of the Earth’s poorest. Life would be lived on a day to day basis, not knowing if it’s safe to be outside, when...
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.”
The Web. 11 Feb 2014. Mondloch, Chris. A. “Bacha Bazi: An Afghan Tragedy.” Foreign Policy.
Suddenly, the Taliban, who have taken over that part of Afghanistan, burst the door down of their one room home and take the family father into custody! On page 30, the Taliban soldiers say to the father,”’Why did you go to England for your education?’ The soldiers yelled at Father. ‘Afghanistan doesn't need your foreign ideas!’ They yanked him toward the door.”
Major part was covered in Kabul. The setting creates a unique effect on reader and give a vast understanding of situation of Afghanistan. Novel covers about four decade of time period. HERAT: - It as the hoe to of Maia. Though she didt lie popely i the town.