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Muslim Women
When I chose the topic of Americanization of immigrant Muslim women, I think I expected a straightforward, easy to categorize, research project. On the contrary, what I found was surprisingly different. While I think of myself as a liberal, open-minded female, this project gave me a very new perspective on myself and many of my views as well. Muslim women living in the United States are quite honestly more diverse, more complex, more structured, more contemplative, and more culturally intuitive than I could have ever imagined in my limited experience and knowledge of them. The ‘Americanization’ I sought to illustrate turned out to resemble something closer to a religio-cultural tug-of-war than the predicted homogeneous transformation, or adaptation, to our Western society and religious orientation.
The women whose lives I read about (individually as well as in group studies) seemed without exception to be in a constant state of tension from numerous external and internal sources. The many token examples of varying degrees of Americanization- or in some cases, resistance to this phenomenon- included, but were not limited to, wanting to uphold traditional homeland customs and practices; asserting new freedoms to take on more responsibility in religious and political arenas; working to improve traditional inadequacies of U.S. mosques to better accommodate women of faith; the dilemma of appropriate dressing for religious and professional communities; challenging traditional and current marriage practices and the difficulties associated with them; and maybe most significantly, combating the general naiveté, or even outright discriminatory ignorance of Americans about Islam. Considering the fact that Islam is the fastest growing religion in the world (between new births and the increasing number of conversions), and the United States is arguably the most influential and powerful country in the world, the last of these examples must, and will, be given some extra attention at the end of this paper.
Finding Balance Between Islamic Tradition and U.S. Culture
Although almost every source I consulted stressed the progressive nature of the Quran and its ability to adapt to changing society, I found that a main thrust of the American Muslim communities was best exemplified in a quote from Carol L. Anway, that women strive toward “b...
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...usaf Ali.” 12-18. A.H. Jaffor Ullah, Ph.D, New Orleans, Louisiana, 2001. .
Anway, Carol L. “American Women Choosing Islam.” Muslims on the Americanization Path? Ed. Yvonne Yazbeck Haddad and John L. Esposito. Oxford, NY: Oxford University Press, 2000. 145-160.
Aswad, Barbara. “Attitudes of Immigrant Women and Men in the Dearborn Area Toward Women’s Employment and Welfare.” Muslim Communities in North America. Ed. Yvonne Yazbeck Haddad and Jane Idleman Smith. Albany, NY: State University of New York Press, 1994. 501-519.
Hathout, Samer. “Challenges Facing American Muslim Women.” http://www.islamfortoday.com/americanmuslimwomen.htm.
Hermansen, Marcia K. “Two-Way Acculteration: Muslim Women in America Between Individual Choice (Liminality) and Community Affiliation (Communitas).” The Muslims of America. Ed. Yvonne Yazbeck Haddad. Oxford, NY: Oxford University Press, 1991. 188-201.
Smith, Jane I. “Women’s Issues in American Islam.” The Duncan Black MacDonald Center for the Study of Islam and Christian-Muslim Relations. Hartford Seminary, Hartford CT, 2002. http://macdonald.hartsem.edu/smithart1.htm.
My research paper studies the three most significant and commonly known Western Religions: Judaism, Christianity, and Islam in terms of their religious beliefs regarding the place and the role of women in society. Religion is the cardinal force that binds a race or a religious group together, and it equips it with a sense of identity. It does this by providing a code of life, governing all aspects of life, and determining convictions of its followers
Shabana Mir authored the book “Muslim American Women on Campus: Undergraduate Social Life and Identity” in The University of North Carolina Press in the year 2014. In her book, Shabana explains how Muslim American college students face difficulties in there colligate career. She provides examples of what actions she had to do when she was in college and what other Muslim Americans are doing right now in college. She claims that Muslim Americans that live on college campuses have to hide their culture and true identities to fit in with the “regular” Americans. Also, she says that Muslim Americans have some “Painful” maturing to do as they live and interact with a diverse group of people in college. And lastly, she explains how Muslim Americans
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
Tucker, Judith E., and University Georgetown. Arab Women: Old Boundaries, New Frontiers .Bloomington: Indiana University Press, 1993. eBook Academic Collection (EBSCOhost). Web. 4 Nov. 2013.
The Islamic women of Afghanistan are denied many of the same liberties that Americans take for granted everyday. Although the religion that they have faith in, according to Janelle Brown’s “Terror’s First Victims”, “guarantee[s] women status in society as individuals and religious d...
One of the most famous contemporary ethnographic studies of women and gender within Islam is Erika Friedl’s Women of Deh Koh, in which her main concern seems to be providing he...
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
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...
Ho, Christina and Tanja Dreher. "Not Another Hijab Row: New Conversations on Gender, Race, Religion and the Making of Communities." International Feminist Journal of Politics. 11.1 (March 2009): 114-125. EBSCOhost. Accessed March 22, 2010.
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.
Muslim women all over the United States have been forced into this box of who they are and why they are here in America. Western culture has put them in this box since the attacks on September Eleventh, 2001. They have been labeled and associated with terrorism and violence just because of their religion and cultural
The counterarguments against the poster brought forward by these Muslim women raise important issues facing Muslim American identity today. Thus, the complex tradition of othering in the creation of American identity must be expanded upon. As explained by Jan Radway, “American national identity is… constructed in and through relations of difference” and that “American [is] always relationally defined and therefore intricately dependent on ‘others’ that are used both materially and conceptually to mark its boundaries.”6 In the current post-9/11 political milieu, the ‘other’ is Muslim, which created the need for a strongly defined American identity that stands in opposition to the ‘dangerous radical’ Muslim. This is evident in the recent proposed
Some people might have a tendency to think that Muslim women have a greater tendency to become repressed because they chose Islam as a religion. Nevertheless, a full understanding of Islam would entail the process of understanding that it actually propagates positive ideas such as equality. Al-Hibri asserts that “some customs that conflicted with Islamic tenets increasingly found their way into the laws of various Muslim countries. Even today, many countries that claim to be following Islamic law often use religion to justify repugnant laws that are really based on custom (41).” The mere fact that the religion is mistaken as a source of their oppression is already another challenge faced by Muslim women in the current context because they are more susceptible to discrimination and prejudice.
F. Hasan, Asma Gull (2000). American Muslims; The New Generation. New York. The Continuum International Publishing Group Inc.
Within the chapter ‘size 6: The Western Women’s Harem’, Fatema Mernissi analyzed the depiction and relegation of women from both the perspective of a Muslim woman and from that of a Western woman. Mernissi disputed that the subordination and suppression of Western women by their own society, more specifically men, are more insensitive and overall worse than the general depiction of Muslim women. Her reasoning revolved around the idea that Muslim women are perceived as more repressed because they wear a veil, among the plethora of other constraints on women in Islam. Mernissi ultimately wants the audience to relate to her issue by means of an emotional appeal, while also utilizing both ethical and logical appeal to support her thesis. Though, there may be stereotypical flaws within the authors reasoning behind the depiction of American women, I do find her thesis to be very well supported