Equality and division of women activists
Feminism in Iran is a term used to describe the Iranian women’s struggle for gender equalities and their resistance to patriarchy and classified private and public organizations. However, the term is wrongly used and misinterpreted by both the followers of the women’s rights movement and their adversaries, Islamic feminists. Much of the misunderstanding takes place simply because the term feminism does not have a Farsi equivalent and is extensively exercised as a Western meaning in Farsi that is understood as sexism, a discrimination or devaluation based on a person's sex. The nature of relation between Islam, Human Rights and Feminism is one of the most important contemporary issues. The problems and misinterpretations begin when secular feminists question whether Islamic principles are opposed to the modern principles of democracy and human rights, which are considered the two requirements for securing women’s rights. The same question is central to debates surrounding Islam and feminism or more recently, Islamic Feminism. Western Feminism is seen by some Muslims as “one of the many instruments of colonialism. They despise the kind of freedom offered to women in the West.” They criticize Western Feminism to fix their concentration on labour market analysis and offering the experience of minority white wealthy middle-class women as a norm, unrelated to the lives of majority of women universally. Afshar criticizes these Muslim women who have been struggling on different occasions for different reasons but none were doing as well as those who have placed their political action in the Islamic framework and its instructions. She believes the reason for this happened from the time when the ...
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...s because the regime gave priority to other issues. These women loyal to Guardianship of the Islamic Jurists (wilayat-e- faghih) and Islamic traditions recognized that “the present laws and regulations concerning women do not reflect the promising slogans of the revolution in the realm of the family, politics and society.’’
Although in the reform era some amendments occurred in favour of women, the progress was very slow in the male dominated parliament who supported the traditional framework of Islam. In short, Islamic feminism in Iran involves the supporters of traditional Islam who at the same time approve the framework of the regime and have an idealized image of Iranian Muslim women: A veiled woman liberated from capitalism and consumerism. Her role model is the Prophet Mohammad’s daughter, Fatimah and her right is considered as complementary to men.
Both el Saadawi and Al-Shaykh both show how perception and expression are both affected within the confines of politics, social opportunities, and male privilege depicted in their stories. Whether the reader is a follower of the feminist movement or not, it is very clear and easy to see that these women are not being treated with the respect that any human being deserves. The misogynistic stranglehold on society, especially in this part of the world, is excessive and avoidable in today’s world but it is very likely that the traditional, conservative ways of the past will continue to control and inhibit women from being able to be fully treated as equals for many years to come, perhaps even after this generation has
It is difficult to realize the harsh standards and obligations imposed upon women of different cultures. It is especially disappointing to note that women whom may seek to relieve themselves of such discriminatory practices, face little to no government support in terms of fighting inequality. Such as distinguished in text The War Against Feminism, women of Algeria must fight against patriarchal and incredibly sexist political movements, such as the “Islamic Salvation Front,” which although was banned, had won an election and the promotion of their platform’s ideas despite their notions consisting of extreme patriarchal views and their actual assassinations of individuals not compliant with their beliefs. I also strongly agreed with the United Nations decision to aid individuals from fear of the Taliban, in their stating of refusing to continue aid to Afghanistan if intense cruel practices were to continue. The interference of other government agencies in helping to promote the end of cruelty, such as was occurring by the Taliban, act as great movement of defiance against
With such a unanimous resentment, particularly in the dominating religious sect of Iran, it is important to address the ideologies within the religion enforce the country’s patriarchal social structure, i.e. the “form of social organization in which males dominate females” (text 38). Furthermore, with the Islamic Revolution of 1979, these attitudes were the driving force behind many of the discriminatory laws that confined women in Iran to a life defined by its limitations.
It is precisely this point, which proves the argument of this paper. The well intentioned attempt of Western feminist to write a feminist book in order to help, both women in the East in an exchange of ideas and stimulation of still more ideas and women in the West in providing knowledge with which to further aid the women of the East. On both counts it fails. In the West it gives further ground to the false generalizations and assumptions of women in the Muslim and more generally the developing world who are seen as oppressed and in need of “liberation” while in the East it serves to colonize and dehumanize the women. These good intentions did not create what can be construed as a positive contribution.
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.
The first religion and its views on women that will be discussed in this essay is Islam. Islam is a religions founded in Saudi Arabia almost two thousand years ago, by the prophet Muhammad. In fact, Muhammad dedicated much attention towards women in the Koran, the holy book of Islam. However, even though much was dedicated to women in the Koran, it was not dedicated to them in the sense of equality. Women in Islamic culture were apparently much lower on the totem pole than men, "The men are made responsible for the women, since God endowed them with certain qualities, and made them the bread earners...If you experience opposition from the women, you shall first talk to them, then [you may use such negative incentives as] deserting them in bed, then you may beat them (129)." Excerpt...
Under the current conditions women could redefine their roles in the family and community in ways that improve both their and the nation’s lives.” (Ghosh, 1) Women are becoming more liberated than before. They can maintain their lives without the support of men. Due to Habibullah’s wife Asma, Habibullah opened school for girls but the priests were very upset because of religion and traditions. According to Moghadam, under the Taliban regime women rights were restricted. Afghan women rights have been constrained by the patriarchal society and by the existence of the weak central state. For more women to take a part in politics, they need to attain education. “Protection of Women’s Rights (Anjoman-i Hemayat-I Neswan) was established to help women fight domestic injustice and take a role in public life.” (Moghadam, 21) Men in Afghanistan look down upon many women upon because they perceive women as being housewives. Islamist say that women are not supposed to take a part in making decisions. Household rules restrict women from traveling and compulsory veiling has to be done. In order, for Afghan women to be modernized they need to be allowed a place in the government. According to Moghadam, Valentine M Afghanistan and Iran both have conflicts when it comes freedom for women. The social structure of Iran is more modern middle class and Afghanistan has more of a tribal social structure. Iran has had women modernizing around the government but Afghan women are not permitted to be modernized around
Islamic women are rising up to their oppressors and risking everything for their freedom and rights. The belief that a woman is obligated to suffer at the hands of her husband is quickly fading away (Segran 13). As feminism grows, the inhibitions diminish. Musawah, a group that encourages Islamic women to take control of their lives, is helping them get the rights they deserve, like a good education and protection against the marital harm their husbands cause (Segran 17). Emotional and physical harm are affecting far too many women in the Middle East, but feminism can and will stop it. Secular feminists in Islamic countries are focusing on “universal human rights,” rather than focusing on the Islamic religion (Segran 15). Another group is “Sisters in Islam,” which is over 25 years old and is still helping Islamic women regain their lives (Segran 13).
To understand the changing role of women starting during the Islamic Revolution, it is important to briefly review the lives of Iranian women and the role of Islam during the final years of the secular regime of the Shah. Mohammad Reza Shah was disliked by the majority of Iranian population, but his secular and prominent Western attitude allowed for some reforms of women’s rights in Iran. For example, in 1963 he created a reform program which would eventually be known as the “White Revolution,” which included suffrage for women (Beck and Nashat 114). This decision led to a violent reaction, especially from strong Islamic leaders such as Ayatollah Khomeini, whom would eventually play a pivotal role in the revolution and women’s rights. Although the Shah allowed for women’s reform, he was popularly known as a dictator and appeared to be in complete favor of maintaining a traditional patriarchal 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.
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.
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
The role and place of Women in Islam has changed drastically, in a positive way, over the past millennium: the changes can be greatly attributed to the Prophet Muhammad, and the Qur’an. To understand the changes in women’s rights and freedoms, one must understand their role and place before Islam was created, which happened in the Arabia Peninsula, now Saudi Arabia (Angha). Before Islam was formed women lacked many of the basic human rights, and they were treated as more of a burden in their culture then someone who should be respected, but that is not the case today. Though women in Islam have gained many rights, there is still some controversy over whether or not women are still being oppressed and treated like second class citizens compared
Feminists often attack and stereotype women of the Islamic culture and claim they are products of male suppression; this is wrong because it is going against feminist ideals that represent equality. Theresa Corbin, A CNN reporter believes that “Islam turned out to be the religion that appealed to [her] feminist ideals,” which is the case for many Islamic feminists. Yvonne Ridley, who was a Western feminist explains in “How I came to love the Veil” how she thought “Koran chapters [where] on how to beat your wife and oppress your daughters.” (446) This is a common stereotype that many Western feminists believe
In today’s globalized world, women’s studies is emerging as a fast growing discipline which is not restricted any more to the academia but is significantly capturing the attention of the civil society. The way civil society responded to “Nirbhaya” gang-rape case of December, 2012 in Delhi; the way people came on the streets in protest against this horrific and barbarous crime committed against a 23 year old woman; this people’s movement has undoubtedly engineered the emergence of a new consciousness among us about the need for a realization of women’s honour and dignity in the society. There have been serious debates on the issue of whether more stringent laws (in the line of Shari’a law) be implemented in our Indian society so that such heinous crimes against women can be prevented. However, the aforesaid incident is only one among many hundred other such crimes happening everyday in almost every corner of the globe. Many such incidents of crime are either suppressed or do not come to limelight. The following analysis is a humble attempt to deal with the status of women (especially in Islam) in a globalized world.