Question One Hegemony can be thought of as a process of calculated control or power; where there are a relation of forces working together and circulating in society. Although it may be disguised as something ‘natural’, it most definitely isn’t. A dominant idea, state, practice or even person only become hegemonic or even ‘natural’ after years of reinforcement, until it becomes fixated. In the article, Fashions and Fundamentalisms in Fin-de-Siecle Yemen by Anne Meneley, the author discusses the consequences of the chador and essentially, veiling in modern-day Yemen. In the article, it appears that veiling and modesty have become a form of cultural hegemony; where it’s practice is reinforced by the society and the state, which in this case, …show more content…
Abu-Lughod criticizes the hoax narratives that were published and received wide acceptance, she claims “…and the story is organized by the standard themes of a long history of Western representations of the Muslim woman, implicitly contrasted to the free Western one”. Here, we can see that the progress and value of the east is always judged in terms of, and in comparison to the west, and therefore the east remains as the other, the conquerable and the inferior. Moreover, western representations have glamorized honor crimes, on page 36, Abu-Lughod states “the honor crime seems to function as a comforting phantasm that empowers the West and those who identify with it...”. This becomes problematic because underlying issues are overshadowed and those who are “victims of their own culture” are not benefitting from the attention. Similarly, In Women of Fes, author Rachel Newcomb criticizes intellectual works who have disregarded the French built Villes Nouvells and, only focused on the ancient medina as it complies with the orientalist view in symbolizing the “essence of “the Islamic city” (pg. 15) Newcomb presented the orientalist view through the lack of academic research available on modern life in
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.
Furthermore, Haydar expresses that she has been able to embrace the modesty in veiling and that it allows her to be seen as a whole person. She addresses the fact that “many Americans see veiling as an oppressive tool forced on Muslim women by the men in our culture” (414). Yet, Haydar informs the readers that veiling isn’t specific to the Islam culture and is also a choice for many women. She even points out that many other religions promote and advocate for modesty in
She makes the case that Western feminists have radically misinterpreted the veil. For many Muslim women, the veil acts as a divide between the public and private. The veil may actually liberate women from “the intrusive, commodifying, basely sexualizing Western gaze”. The veil frees women from the oppressive hyper-sexualization of found in Western culture. Reducing the veil to a symbol of oppression disregards the possibility of female agency outside a Western feminist paradigm. The veil has the potential to liberate women in the public space. Projecting our Western notions of sexuality and gender roles denies the possibility of different forms of sexual
Yahyaoui Krivenko, Ekaterina. Women, Islam And International Law : Within The Context Of The Convention On The Elimination Of All Forms Of Discrimination Against Women. Leiden: Martinus Nijhoff Publishers, 2009. eBook Academic Collection (EBSCOhost). Web. 4 Nov. 2013.
Gramsci conceived of hegemony when he was imprisoned by Mussolini’s Fascist regime. He was interested in understanding how a state could remain in power and maintain its control even when so many people were oppressed by it. Gramsci developed his concept of hegemony to understand how forces of power can lead people in the lower class to maintain the status quo rather than rebel against it even in the face of oppression. He maintained that control does not always happen through violence or political and economic coercion but also through ideology. He states that hegemony is the “political leadership...consent in the life and activities of the state and civil society” (Gramsci SPN Q10,I§12). In this sense, Hegemony is defined as, “the ‘spontaneous’ consent given by the great masses of the population to the general direction imposed on social life by the dominant fundamental group” (Lears 1985: 568).
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...
Hegemony was a prominent theme within the conquest of Latin America, which then led to the independence of the oppressed citizens. Thought the conquest was a fairly quick process, independence was not. It took a lot of revolts and acts of rebellion to get their points across. Hegemony will always be around wherever there are two groups or more with a large class difference. In the case of Latin America, the whole hegemonic process consisted of different classes and races which ultimately led to racial tension and conflicts among social groups.
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
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
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.
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.
There are many different views towards Muslim choice of clothing especially wearing the veil. “I wear it believing it is necessary, but someone else can be wearing it believing that she is doing something extra” said Hamna Ahmed. One of the many reasons a Muslim can be wearing the veil are their own personal decisions too. Hamna has been wearing it for seven years now, despite her mother and three of her four sisters staying uncovered. Socially this causes an issue with the meaning of the veil and conflict with other groups. With many different consumptions of religion, what it means, what is considered to be practicing and what is not can lead to negative misunderstandings. Ultimately the decisions are up to the individuals although; there is likely to be misinterpretation between the meaningfulness of religion to family and society. On an even bigger scale of things this could also impact society and it...
Hegemony was derived from the Greek word "egemonia," meaning leader or ruler, often in the sense of a state other than his own (Williams 144). Although the base of this definition remains true, the word has evolved to much more. Hegemony is defined by Fontana Dictionary of Modern Thought as "Political and economical control exercised by a dominant class, and its success in projecting its own way of seeing the world, human and social relationships as 'common sense' and part of the natural order by those who are, in fact, subordinated to it." Hegemony is defined as a predominant influence or leadership of a dominant class or institution over a subordinate class; the question is are the "subordinates" forced to follow the beliefs, or do they agree with them?
In recent modern times, the Islamic faith and culture has been scarred by bad publicity and criticism worldwide concerning terrorism, fanaticism, and the treatment of women. All these issues have existed in most religions throughout time, but the treatment of women is different in which most other cultures and religions have minimized the issues and Islam, under its attempts to also end it, has failed to create a society in which the treatment of women is equal to that of men. The treatment of women, beginning from the time when they are born, to the time of their marriage, to the moment of their death, has not been equal to that of men despite the actions taken to end the injustice.
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.