Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Cultural construction of gender
Cultural construction of gender
Gender identity cultural factors
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Cultural construction of gender
Why do you think the concept of female modesty is controversial in debates on gender rights?
There has recently been a large concern regarding the position of women in Muslim society, a concern that may have been triggered by the current wave of Islamic revivalism. Female modesty has been the main focus for this concern. While Muslims generally argue that there is an ideal gender prototype in Islam, non-Muslims tend to disagree, and emphasise that Islam generally oppresses women . I am going to attempt to study the tradition of veiling in regards to modesty of the female body, putting special emphasis on the new development of feminist notions within the Islamic framework, and will attempt to understand why there is such a clash between the West’s feminist ideology, and the Muslim role of women. It must be noted however, that the amount of external influences on modern thought as well as the personal concept of faith means that it is virtually impossible to give a conclusive answer as to why the concept of female modesty in controversial in debates on gender rights. I am going to look at why the West may see the hijab as a sign of oppression of women using anthropologist Mary Douglas’ theory of cultural boundaries. I will then show that self-identifying Muslim women have only just begun to provide new readings of the Quran to re-justify the veil within the Muslim faith.
Muslim behavior flows from the basic concept of hay’a, or modesty . The concept of modesty in Islam covers many different inter- social acts, and is addressed in Islamic teachings from a variety of different angles: Physical modesty, marriage, humility, and dress, all of which make reference to the use of clothing discussed in the Quran and the Hadith . Modesty i...
... middle of paper ...
...6): 134-156. New Zealand Journal of Asian Studies. Web. 13 Feb. 2014.
Bullock, Katherine. Rethinking Muslim women and the veil: challenging historical & modern stereotypes. Herndon, VA: International Institute of Islamic Thought, 2002. Print.
Douglas, Mary. Purity and danger; an analysis of concepts of pollution and taboo. New York: Praeger, 1966. Print.
Guindi, Fadwa. Veil modesty, privacy, and resistance. Oxford, UK: Berg, 1999. Print.
Haleem, M. A. S. Abdel. The Quran. Oxford, England: Oxford University Press, 2004. Print.
Kamalkhani, Zahra, Women’s Islam: Religious practice among women in today’s Iran, London: Kegan Paul International, 1998
Makhlouf, Carla. Changing veils: women and modernisation in North Yemen. Austin: University of Texas Press, 1979. Print.
Safi, Omid. Progressive Muslims: on justice, gender and pluralism. Oxford: Oneworld, 2003. Print.
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...
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
Muslims, Sikhs, and many other religious affiliations have often been targeted for hate crimes, racial slurs, and misfortunate events. We are all different in our own ways some are good and some are bad yet one event changes everything for everyone affiliated with the group. The book The Politics of the Veil by Joan Scott a renowned pioneer in gender studies gives a detailed and analytical book of about the French views towards the Muslim females in France during 2004. The author talks about why the French governments official embargo of wearing conspicuous signs is mainly towards the headscarves for Muslim girls under the age of eighteen in public schools. The main themes of book are gender inequality, sexism, and cultural inequality historical schools used in the book are history of below, woman’s history, cultural history, and political history. In this essay, I will talk about why Joan Scotts argument on why the French government’s ban on wearing conspicuous signs was
Last year, the Ukrainian feminist group FEMEN caused controversy when they protested topless in front of mosques to support Amina Sboui’s own topless protest in Tunisia. The controversy the group created was not so much about their support of Amina as much as it was about the way in which they decided to protest and their belief that Muslim women do not have a voice and need rescuing. After looking up interviews and articles from both sides of the controversy, it seemed that FEMEN has fallen into an orientalist view of Arab and Muslim women, which has many parallels to the headscarf controversy in France. In this paper, I argue that FEMEN’s “Topless Jihad” campaign is racist in two ways: First, in their orientalist view of Arabs/Muslims as the “other” that needs to be saved; and, second, through their belief that western values are superior and more “modern” than Arab/Muslim’s beliefs (mainly in regard to the headscarf issue).
Fatemeh Fakhraie’s essay “Scarfing it Down,” explains how Muslim women suffer because of what they wear. Fakhraie blogs about Muslim women in her website she explains; “Seeing ourselves portrayed in the media in ways that are one-dimensional and misleading." Several people judge Muslim's by their appearance because they assume they're a bad person. The author of this essay wants the reader to know that Muslim women wearing a hijab are not a threat to the world.
Professor Leila Ahmed, active Islamic feminist, in her article “Reinventing the veil” published in the Financial Times assumes that there is a connection between “advancement” and veiling, which means that unveiled women are advanced and vice versa. In addition, she supports that it led to increasing rate of violence. She questions why women wear veil, that is considered as “symbol of patriarchy and women’s oppression”. However, research changed her position towards wearing veil. Firstly, she states that wearing veil was essential for women, because it could be beneficial and influence to how people treat women, in terms of job, marriage and free movement in public. Secondly, her assumption was explained while interviewing women, who stated
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...
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 Iranian Islamic Revolution of 1979 created a lasting affect on the societal role of women through modern day Iran. Women in Iran before the revolution were not entirely treated equal to men, but despite some cultural perceptions of women being inferior to men, they had made progress to become socially equal under the Shah. Several misconceptions and theories have been published and studied to show the inequality of women versus men because of Islam. However, contrasting theories have also been made to show that inequality has little to do with the religion, but instead with the forceful nature upon which it was implemented in the revolution. The purpose of this paper is to highlight the Islamic and political history of Iran and its social implications over Iranian women.
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.
299). The study consisted of having in-depth personal interviews to share their experiences of being a Muslim American woman (Anderson Droogsma, 2007, p. 300). Veiling to these women was a way of freedom while also having a Muslim identity (Anderson Droogsma, 2007, p. 301). It was also a source of behavior control, to not be sexually objectified, a way of commanding respect from others and even a source of checking their own behavior (Anderson Droogsma, 2007, p. 301). One of the women interviewed said, veiling to her was a way to feel connected to other Muslim woman who veil (Anderson Droogsma, 2007, p. 302). Veiling can be a way to feel connected to your religion and God as well as being connected to those who practice the same faith, it can be considered an act of membership. Many of the women interviewed noted they have been removed from planes, been treated unfairly, and have had strangers shout at them all for just being Muslim and being more visibly recognized from veiling (Anderson Droogsma, 2007, p. 303). This is an example of how media can affect the general population. When the media only shows radicals and compares all Muslims to being terrorist or dangerous they are actually putting Muslim people at risk of being assaulted in public. Muslim woman in particular are more at risk for being assaulted as they are more identifiable. So while veiling can be a source of empowerment and freedom for women it is a double-edged sword because it also puts them at further risk of being
The traditions of Islam revolve around the blessed words of Muhammad revealed to him through Allah. These revelations guide Muslims through not only the act of worship, but also through a lifestyle strictly designated in the words of the Qur'an. Those who criticize Islamic customs often accuse the Qur’an of attempting to govern society under prehistoric law. This holy book dates back to the lifetime of the prophet Muhammad in the 7th centuries Clearly times have changed; yet many Islamic customs have not evolved through time. One of the most controversial topics in Islam today addresses women’s issues. Popular American culture portrays Islamic women as veiled and silenced figures living in a world of submission. Feminist groups in the United States focus on Muslim women and attempt to liberate the strong hold of Islamic tradition on women’s freedom. Over 900 million Muslims continue to worship Allah worldwide. Islam continues to thrive as one of the major monotheistic religions across cultures and the followers of Islam respect and defend the words and customs laid out in the Qur’an.
Wing, Adrien Katherine, and Monica Nigh Smith. "Critical Race Feminism Lifts the Veil: Muslim Women, France, and the Headscarf Ban." UC Davis L. Rev. 39 (2005): 743.
Often women in these countries are forced to wear a burqa or hijab. These traditional coverings are supposed to keep these women safe. Just like the lady of Shalott’s tower kept the lady safe yet secluded; so secluded that no one “hath seen her wave her hand [,] or at the casement see her stand” (Tennyson, 23-25). In A Thousand Splendid Suns, Rasheed often told both his wives to always keep themselves covered in burqas because he did not want other men to leer at what was his property. In that society, women are told to cover themselves from head to toe. This is due to the fact that their beauty is a distraction to men and might make them take the wrong “action.” This is not right, society should not make women think that they are a distraction or force them to wear something they do not want to wear. Society should consider if these women dress respectively then that should be