It is hard to believe that in the world that we live in, there are still countries in which women fight to have their rights. In the twentieth first century, there are countries that woman, “regardless of age or marital status is required to have a male guardian. Her guardian may be her father, her husband, her uncle, her brother, or even her own son” (Mandi). In strict arab countries, Saudi Arabia, women are considered inferior to men, taking to an extreme point in which female are not registered in birth or death, while men have their own documents (Sasson). Since little, “male child are taught that women are of little value: they exist only for [men] comfort and convenience” (Sasson). While in a liberal arab country, Lebanon, women have the freedom to do what they want without a male guardian. Lebanese women have freedom, but they “are raised to believe that [their] place is the kitchen (El Helou). Each country has their own problem, but both of them fight for the same reasons, human rights and equality of sex. These reasons can be present in marriage, clothing, and their rights.
A couple of years ago, marriage in Saudi Arabia was arranged by the parents of the woman and the man, and they would probably be first cousins, in which they weren’t allowed to meet before the wedding night. Nowadays, there have been some slight changes; parents still arrange marriages, it doesn’t need to be with their first cousins, it can be with any man of the society, and bride and groom can now see each other before the wedding night. Men are allowed to have as many women as they want, as long as each one has equal conditions as the others. When a Saudi woman gets divorce, in which is much complicated than with men, “she returns to the home of ...
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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...
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.
Western, David. “Islamic ‘Purse Strings’: the Key to Amelioration of Women’s legal Rights in the Middle East” Air Force law and Review Vol. 61. 0094-8381(2008): p79-147.
Cultures are unique in many ways; it is irregular to see cultures that are exactly the same as another. While some may borrow parts from neighboring countries or villages, all in all, their unique differences are what make each culture significant. One of the things about the Saudi Arabia and the culture is how derived it is around history, faith, marketing, control, and how westernization affects the country. Other things that will be discussed about the country Saudi Arabia relates to what is important not only to me, but also the way we as Americans culturally identify ourselves with the women of the country.
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
There seems to be a question of what resources are given to women in the Middle East and North Africa for them to have social change and be given the rights that they declare. Based upon their age, sexual orientation, class, religion, ethnicity, and race this identifies someone’s social status which results in the ge...
In the book, Women in the Middle East, a Saudi Arabian proverb states, "A girl possesses nothing but a veil and a tomb" (Harik and Marston 83). The key words, "veil" and "tomb" lend evidence to the fact that many Middle Eastern women lack identity symbolized by the “veil” and lack the right of ownership except for their veil and the tomb. This statement further enforces the notion that many women in the Middle East are expected to serve and tolerate the oppression of the men in their lives throughout their lives on this earth. Moreover, it confirms that many of these women do not get the opportunity to obtain education, join the work force, and even participate in the political affairs of the country. This arrangement further helps the Middle Eastern men to view women as their properties, servants, or even as slaves. Ultimately, there are three main reasons why Middle Eastern men engage in the act of oppressing their women.
The place of women in Saudi society is determined by a deeply conservative culture, vindicated by a narrow interpretation of religion, and enforced by law. That place it would appear is at home, subservient to and legally dependant on their male guardian. Saudi society suffers from pervasive segregation along gender lines and women's freedom of movement is impeded, forcing them to rely on male chaperons.
Ibnouf, Fatma Osman. “Women And The Arab Spring.” Women & Environments International Magazine 92/93(2013): 18-21. MasterFILE Elite.Web.31 Mar. 2014.
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.
At the height of the Arab Springs movement conflict began to boil over into Saudi Arabia causing the women in this country to realize that this was their opportunity to radically speak up against the injustices they faced, one of the major issues at the forefront of their concerns being their right to drive. In response to this outcry King Abdullah, the King of Saudi Arabia, granted women the right to vote in 2015 and to become members of the Consultative Assembly of Saudi Arabia also referred to as the Shura Council. This caused the rest of the world to ponder his intentions in doing so. In this paper I will be exploring if in fact this really is a giant leap forward towards women’s rights or merely a gimmick for the monarchy to keep power in the increasing volatile Middle East or, both. In an effort to answer this question I will be discussing the public opinion of King Abdullah’s decision , the recent Arab springs movement in Saudi Arabia and the case of Manal al-Shariff , which led to the w...
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 issue begins with Westerners’ false idea that Middle Eastern women envy them when in fact, they are very proud of who they are. What Muslim women envy are the positions of authority and the lack of poverty western women have. Their religion is important to them and who they are defines their culture and place in
The Web. The Web. 7 Feb. 2012. Krause, Wanda C. "Gender: Gender and Politics." Encyclopedia of the Modern Middle East and North Africa.
As an Arab American, a Muslim and a woman writer, Mohja Kahf challenges the stereotypes and misrepresentation of Arab and Muslim women. Her style is always marked by humor, sarcasm, anger and confrontation. “The Marvelous Women,” “The Woman Dear to Herself,” “Hijab Scene #7” and “Hijab Scene #5” are examples of Kahf’s anger of stereotypes about Muslim women and her attempts to fight in order to eradicate them, in addition to her encouragement to women who help her and fight for their rights.