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Oppression of Women in the Middle East
Take a moment to imagine being held captive in a prison, where you are tortured and violently mistreated at the young age of 16. Instead of planning your senior dance and thinking about the bright future ahead of you, your main concern is how to survive the next 24 hours. You are forced into making decisions against your will and there is absolutely nothing you can do to change them. Marina Nemat, author of the memoir, Prisoner of Tehran, experienced a life similar to the one situation described during the harsh years of the Islamic Revolution in Iran. After getting arrested in 1982, she was taken to Evin, a political prison, where she would spend the next two years of her teenage life. She was sentenced to death for voicing her opinion on the government, but, was saved from execution by a guard named Ali. After threatening to hurt her family if she refused, she was forced to marry him. The next years spent in Evin with Ali, included mistreatment, rape, and being forced to change her religious views to Islam. Ali ultimately took advantage of Marina because she was seen to be a harmless and useless young woman. Prisoner of Tehran demonstrates how women in Middle Eastern countries, including Iran, are oppressed and taken advantage of. By being sexually abused, controlled, and denied basic human rights these women are left psychologically drained and damaged.
The mistreatment of women in Middle Eastern countries is an extremely disheartening and serious problem. According to the religion of Islam, "Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other. As to women on whose part ye fear disloyalty and ill-conduct, admonish...
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"Official Laws Against Women In Iran." WFAFI. N.p., n.d. Web. 14 Jan. 2014. .
"Research." Peaceful Families. Peaceful Families Project, n.d. Web. 4 Jan. 2014. .
"Sanaz Nezami's family in Iran watches her final hours online." CBC. CBC Radio Canada, n.d. Web. 10 Jan. 2014. .
"The Status Of Violence Against Women In Islamic Republic Of Iran." Association For Women's Rights In Development. AWID, n.d. Web. 4 Jan. 2014. .
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In conclusion, the Iranian artist, Shirin Neshat, gave a TedTalk in December 2010 that outlined the role of Iranian artists in how the west perceives Iran and the changing position of women in Iranian culture as the political and cultural situation slowly shifts. In the end, what Neshat managed to convey through this talk was her desire for the west to consider the biased information that tends to front our news headlines in recent years, and further study could reveal why these negatives are often emphasised by the west. Although Neshat is in self-imposed exile from Iran, she still manages to highlight to the west the issues her country faces. Consequently, Neshat causes many peoples’ focus to shift towards Iran’s rich history and the strength of the Iranian people today and therefore helps to inspire people to continue the struggle for freedom.
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.
The decree passed by president in year 2009 related to women's right were opposed by some of the conservative members of Parliament. Afghanistan has a cultural society where from the past and still up to this time majority of people abuse women and are opposed to the liberty of women in country. Still there are families who are ashamed of having a girl still there are families where a wife is considered to be as a slave, and still there are families who behave with a Mother as an enemy since she was not able to born a boy rather than a girl. The decree passed by President Hamid Karzai was due to the high percentage of violation against women in the country, where more than 3000 violence cases were record against women. This decree was based on the article 22 of Afghanistan constitution, which states that “The citizens of Afghanistan, men and women, have equal rights and duties before the law" (Afghanistan, 2004). Based on this article of constitution we can find out that men and women are equal before law and this law insures all the liberty given to a man will be same for a woman. Unfortunately, according to biannual report given by Human right commission "violence against women" there are four different type of violence practiced against women in different parts of country. The main reason behind the violence taking place against women are related to Economical condition of a family, literacy level of a family, cultural background of the family as well as usage of drug has caused several violation act by husband and their family members against a woman. In addition, the result of violence is almost same in every place of country (beating, Sexual abuse, forced marriages, denial access to education, Emotional and Psychological Abuse and murder). In this paper I will focus on the policies taken place by the government of Afghanistan and their failure; as well, I will focus on establishing some policies in order to limit or to band all the abuses happening against women in the country.
Trofin, Liliana and Madalina Tomescu. “Women’s Rights in the Middle East”. Contemporary Readings in Law and Social Justice Vol. 2(1). 1948-9137 (2010): 152-157.
The book, as described in its' title is a “Memoir in Books” chronicling Azar Nafisi experiences while teaching in the Islamic Republic of Iran during the revolution occurring from 1978 to 1981 and her life there until leaving for America in 1997. Much of the book focuses on Nafisi as a professor at the University of Tehran, and after her expulsion from there, the Allameh Tabatabaii University. The main focus of the text is the formation of a book club with young female students that she had instructed at the universities from 1995 until 1997. The young women meet week...
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.
Tohisi, Nayereh. "Iranian Women and Gender Relations in Los Angeles." California Dreams and Realities: Readings for Critical Thinkers and Writers. Ed. Sonia Maasik, and J F. Solomon. 3rd ed. Boston: Bedford/St. Martin's Press, 1993. 149-159. Print.
Female’s oppression in the Islam religion and Islamic states is a valid concern. Violence between the sexes and strict decrees for cleanliness seem for Westerners to create an abnormally large schism between the sexes. Is such a perception true
Ludwig, P. (1999). Iranian Nation and Islamic Revolutionary Ideology. Die Welt des islams. 39(2). 183-217.
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...
To many Iranian women in the memoir, to be “modern” is to conform to certain
Middle Eastern women need to stand up for their rights and get educated to reverse the notion that they are servants and properties of their men. Furthermore, they need to rise up to their potentials and prove beyond doubt that they are equal to men. This practice would lead the path for future generations to follow and protect the inalienable rights of women. Finally, these women need to break the cycle of oppression by addressing these deeply rooted beliefs, gaining the tools to fight back, and joining forces to make lifelong changes.
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.