Complex System of Self-Organizing
Steven Johnson in the selection “The Myth of the Ant Queen” talks about the intelligence and ability of members in a complex low level system that leads to self-organize into a higher level system. Johnson emphasizes that self-organizing system is not posed or controlled from the outside source rather it is set and controlled based on internal intelligence of each individual. The bottom up system is not like a pacemaker, organizing, controlling and telling the rest what to do or how to do, but it is the instinct or natural law that requires no boss or reinforcement from outside. In “The myth of the Ant Queen” Johnson also speaks about a research on urban living that is not lead and controlled by a leader or pacemaker, everyone is busy doing their own things on their own way. Johnson’s idea of self-organizing complex system challenges and brings a different understanding on Azar Nafisi’s perspective on her memoir “Reading Lolita in Tehran” about women’s situation in Iranian society and their limited access to outside sources. In a sense, Iran’s social and political system is the same as ants’ colony, Ayatollah Khomeini is the leader but of course he does not control or tell everyone what to do or not to do. In fact, Islamic rules and regulations have become an internal guide for women to follow that guideline of Islam even if they are not told to do so. Therefore, Johnson’s perspective of self-organized complex systems shed a light on Azar Nafisi’s argument about Iranian society and government and its restrictions on women’s life that is based more on Islamic patterns. Those patterns are followed naturally and women’s way of dressing has become a natural and accepted way of being women in Iranian...
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...eenth century didn't legally become a city until the great explosion" (Johnson 171). It acknowledges that indeed no pacemaker directed the course of the city's development. Johnson draws a parallel between the ants' colony and city of Manchester. He explains that in both systems there is a curious case when order emerged from what seems nowhere. However, he doesn't think that they live just randomly; he explains something about systems in general which leads to self-organizing. Johnson’s idea of systems creates a different understanding of Iranian society and women’s rule, and organization of their daily life from dressing and what things they can be involved outside their house. Therefore, it is possible to view women’s way of life and identity in Iran as a self-organized system based on patterns of Islamic law rather than oppression from the government.
It is important to note that Elizabeth Warnock Fernea herself is a brilliant writer, and her piece of Guests of the Sheik offers a very in debt analysis of an Iraqi village that would not be seen from most outsiders. How while Fernea concedes the fact that she is not an anthropologist she was married to one and the first two years of their marriage they lived in an Iraqi village called El Nahra. Since she lived in a village that has hardly any social contact between men and women, Fernea is able to give us a beautiful account of what the women’s life style, roles, and other aspects of a women’s life in an Iraqi village. While women are not treated incredibly badly there lifestyle was a lot different than the one an American woman would live. One of the primary directions of Fernea’s study are to show how the author could be credible in ultimately idealizing her culture and peoples in this ethnography. She uses her Self authority to convince the reader of that and her interactions with other women. The
Elizabeth Fernea entered El Nahra, Iraq as an innocent bystander. However, through her stay in the small Muslim village, she gained cultural insight to be passed on about not only El Nahra, but all foreign culture. As Fernea entered the village, she was viewed with a critical eye, ?It seemed to me that many times the women were talking about me, and not in a particularly friendly manner'; (70). The women of El Nahra could not understand why she was not with her entire family, and just her husband Bob. The women did not recognize her American lifestyle as proper. Conversely, BJ, as named by the village, and Bob did not view the El Nahra lifestyle as particularly proper either. They were viewing each other through their own cultural lenses. However, through their constant interaction, both sides began to recognize some benefits each culture possessed. It takes time, immersed in a particular community to understand the cultural ethos and eventually the community as a whole. Through Elizabeth Fernea?s ethnography on Iraq?s El Nahra village, we learn that all cultures have unique and equally important aspects.
By her admission the women volunteers of the social welfare organizations were predominantly middle and upper-class. Deeb does not consider how women from other socio-economic groups pursue and engage in piety and modernity, and how they view “authenticated Islam.” As such Deeb’s description of an authenticated Islamic community in al-Dahiyya seems to represent the formulations provided by a privileged class of women. The absence of other socio-economic is coupled with a cursory description of the peripheries of the community. Less emphasis is placed on the inhabitants of al-Dahiyya who are marginalized and excluded from the enchanted modern. A greater study of how authenticated Islam is understood by member of other socio-economic classes and the more marginalized members of the community would have given a greater insight, not only into the development of the enchanted modern, but also the social dynamics which govern
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.
...s have to live clumped together, all striving to gain their own personal identity while constantly being smothered by everyone else. Mernissi's mother dreamed of living alone with her husband and children. “Whoever heard of ten birds living together squashed into a single nest?” Mernissi's mother would say. “It is not natural to live in a large group, unless your objective is to make people feel miserable.” (Mernissi, 77). There is a large indefinite amount of other frontiers that exist in and beyond the walls of the harem, all captivate their own various spheres. The sea between Christians and Muslims (Mernissi, 1), the rules for women when it comes to conventional dressing verses liberal dressing (Mernissi, 85), the frontier between youth (Mernissi, 241) and in conclusion there was even a frontier when it came to listening to the radio in the salon (Mernissi, 7).
As revealed in Azar Nafisi's book Reading Lolita in Tehran, Iran's radical religious and political views are the driving force behind the domination and maltreatment of the country's people. Throughout the book there are many examples of this oppressive treatment which is enforced because of strict religious convictions. Nafisi compares the oppression happening during a tense period of revolution with various works of fiction that mirrors what is becoming life in Iran. The tyrannical treatment of Iranian people can be analyzed by uncovering themes found throughout Nafisi's book.
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.
8. Nawal El-Saadawi, "The Hidden Face of Eve, Women in the Arab World," translated and edited by Sherif Hettata, Zed Press, London, 1980, pg.33
Since the September Eleventh attacks by Islamic extremists at the World Trade Centers, the Pentagon, and a field in Pennsylvania, Islamic culture has come under scrutiny by Americans more so than at any other period in the history of the ancient religion. One area that is often criticized by the American main stream media is the role of women in Islamic culture; it is almost common knowledge now that Islam subjugates women to a degree not seen since the Medieval Ages, and is backwards in all aspects of gender relations. Like many stereotypes, this one is overblown, exaggerated, and often completely incorrect. Women have been a fundamental part of Islamic culture since the founding of the Muslim faith. Women have had tremendous influence in all areas of Islamic culture including education, politics, economic concerns, and religious interpretation; by examining each of these four areas, it become clear that women have tremendous opportunities within mainstream Islam. Of course, certain hardline regimes like the one currently holding power in Iran will always oppress women, as well as gays and other minorities. It is important to not focus on the few areas where Islamic culture is practiced and women are subjugated, but to look at the broader Islamic culture where women are a critical component.
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 omnipresence of the American and European culture in the countries of the Middle East is a universally recognized phenomenon. The culture, thoughts and status quo of the people have been and continually are being changed and challenged due the mass spread of American goods and ideas. The American national culture largely revolves around the wants, needs and goals of the individual. As the one of the greatest superpowers of the time, its influence on the global community towards the focus on the individual is nothing short of inevitable. The movies, clothing and new age mentality of America are sending all people regardless of age, upbringing and locale, into a grand scale social transition. The Arabs and Muslims beliefs, traditions and entire state of being are no longer as they were 20 or 30 years ago. The women of the novels, Nadia, Fatima, Umm Saad, Maha, Asya, and Su’ad, each living in various Arab countries with unique situations of their own, all are united on the common ground of American introduced idea and concepts of individualism through such venues as feminism, capitalism, sexism and consumerism which adversely affect their 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.
Throughout centuries Muslim women have been working to receive their rights and privileges that the Quran states they should have; however, due to male authority and the natural order of things it hasn’t been easy. As a result, the focus of Jane Smith’s article expresses the certain issues women faced and the reforms made towards them, areas that still are facing inequity, inequality due to the natural order, and Westerners views toward the issue.
...areas of emphasis. In contrast, Leila Ahmed analyzes representations and mores of Muslim women in different social and religious contexts in order to draw conclusions about their effect on women’s--and men’s in relation to women’s--status, in earlier periods of Islam, as well as the further-reaching implications they have had for modern Muslim societies.