Modernization : Feminists, Religion, The State

Accustomed to stereotypical depictions, Westerners are told that Middle Eastern women are passive, weak, and always veiled. It is often assumed that the severe conditions in Saudi Arabia—where women are not even allowed to drive cars—represent the norm for women throughout the Middle East and in the larger Muslim world. In reality, Saudi Arabia’s versions of both Islam and sexism are rather unique in their severities, although the rule of the Taliban in Afghanistan is now emulating the sexist Saudi model. Women enjoy political and social rights in many Muslim countries, and Egypt has recently granted women the right to divorce their husbands. In Tunisia, abortion is legal, and polygamy is prohibited. Women have served as ministers in the Syrian, Jordanian, Egyptian, Iraqi, and Tunisian governments, and as Vice President in Iran.

Yet inequalities may not be the case for women in more westernized nations as they receive greater freedom (60). This is where the great diversity between modernist Muslim’s and conservative Muslim’s come in. Modernist Muslims argue genuine Islam is compatible with modern west society and political ideas such as democracy and the equality of women. The views of women in society are supported by revelations of the prophet Mohammed. On the other hand we have conservative Muslims where they believe in

Abayas, shailas, burkas, and chadors: all are forms of veiling in the Middle East, and all are perceived as symbols of oppression and patriarchy by the West. The veil worn by a Middle Eastern woman is striking and beautiful in its simplicity and elegance. The hijab, the most common form of veiling, leaves only the face visible with the neck and hair completely covered. Onlookers are in awe at the mystery and symbolism associated with the many veils created out of fine, exotic silk. But such notions of oppression and patriarchy often associated with veiling are not only inherently biased and ironic – it would be interesting to explore the symbolism behind a mini-skirt or a pair of five-inch heels, no? – but they are also inaccurate. Although veiling has most definitely been used in the Middle East as a “mechanism in the service of patriarchy, a means of regulating and controlling women’s lives” (Hoodfar, 5), it has also been used as a mode for rebellion and self-expression. Marjane Satrapi, an Iranian woman who grew up during the Islamic revolution, resisted the regime and the universalizing nature of the veil in the hope that she could maintain her individual identity whilst communicating her political ideologies. By examining the way in which the veil is represented in Satrapi’s graphic memoir, Persepolis, while also considering the history of veiling in Iran, it will become evident that the veil is not just a political tool used by male chauvinists; it also presents an

"Reforming Their World: Women in the Progressive Era, The Status of Women in the Progressive Era." Nwhm.org. N.p., n.d. Web. 6 October 2016.

Equality is like a scale; when fairly balanced, each group gets the same opportunities that weigh them down. No one gets more, no one gets less. In the 19th century, many reform movements have occurred to make this country better, however, at first people struggled to let the word out due to judgements from opposing beings. Many subjects have happened throughout history involving women declaring equality to have the same privileges as men did. Although other reform movements were well supported throughout the nation by citizens, Rights for Women is the most impacted reformed movements that evolved throughout history and is still in our society today since women are still fighting for equal opportunities as men.

Some of the major contributors of Middle Eastern rejection toward westernization came from the decision to include women in the building of their nation state. This greatly affected their relations of production (labor force) and productive forces (technology and innovation), in an attempt to gain the power and force necessary to keep up with western and non-western countries who also accepted this concept of modernization into their structure, or modes of production. While the more progressive areas adopted the emancipation of women into their culture, the more conservative and Islamic ruled regions rejected this idea because it was thought to be against the Quran and was an “incitement to mortality”. While some leaders of the more secular regions in the middle east realized the emancipation of women would practically double their work force and maintain the economy while the men were fighting in war,

Years leading to the Soviet invasion and during the Soviet rule in Afghanistan many women started to unveil. The extreme form of veiling was slowly decreasing among Afghans living in the urban cities. Nelofer Pazera in her memoir writes that one of the effects of secularization was unveiling of women, since veil was considered as a sign of backwardness. “A Quit Revolution” by Leila Ahmad examines the role of hijab resurgence both in Middle East and America. Ahmed’s book provides much more than a history of hijab resurgence; it provides a scope of politics and women’s personal agency. Ahmed argues that the British colonial presence in Egypt was a primary reason for unveiling movement. British presence created a conflict between those who welcomed

Throughout the 19th century Middle Eastern women were viewed by Europeans as well as both Middle Eastern men and women as a means through which to change society. Ideas and standards about how these women should act and be varied across culture, gender, and country. There was no singular answer to “the woman question.” What was universal however was the idea that women would be the answer to the larger questions about Middle Eastern society and how it would evolve.

Religion goes hand in hand with culture, and in the Muslim countries this is very apparent. The cultural importance of men over women may have stemmed from religion, however it was further recognized when imperialist countries introduced capitalism and class divides. “Islam must combat the wrenching impact of alien forces whose influence in economic, political, and cultural permutations continues to prevail” (Stowasser 1994, 5). Now, instead of an agrarian state where both men and women had their place, difficulties have formed due to the rise in education and awareness that women can and do have a place in society beyond domestic living Though women are not equal to men anywhere around the

Muslim women have been the centre of intercession being utilized as proofs of 'cultural backwardness'. Intervention in Muslim communities by focusing on women as a vehicle for social change has a long history.44 In Europe, the contention over the hijab has been especially extreme with the most grounded rejection happening in France where hijab as a religious image is illegal in state organizations, particularly schools.45.46 Nevertheless, enactments denying female circumcision and arranged/forced marriage have been seen as Muslim practices needing direction, despite the fact that there is no reference to culture in these laws. The attention on Muslim women viably uses them as a measure of Muslim incorporation. The headscarf is by a wide margin

One of the main disputes in the battle of Islamic women’s rights is the conflict over dress. According to a popular Islamic leader and Egyptian television personality, the sight of women is so alluring that it can be “intolerably distracting to men” and can “even

The document is an extract taken from the book al-Mar’a al-Jadida (The New Woman, 1900) written by Qasim Amin (1863-1809), an Egyptian lawyer ‘renowned for his support of women 's liberation in the Islamic world’. Amin’s strong will to stand up against public opinion in Egypt 's contemporary society as well as his aristocratic background and attitude toward the masses and politics, led him to see reform from a special position. Although Amin despised politics in general, he makes mention of authoritarianism in the extract, which he believed was a root of Muslim decline in Egypt. The majority of the extract focuses instead on the reform of social and ethnic conditions.

“Now more than ever Islamic fundamentalist thought is dictating limitations to [women’s] social development, as a wave of sociopolitical conservatism spreads all over the Arab world.” This sentence sums up the main idea of May Seikaly’s article. The author, a professor of Modern Middle Eastern history with a focus in oral tradition, theorizes that Islamic tradition has hindered the advancement of women in society. In introducing her argument, she provides readers with a background of Bahrain’s modernization, beginning with the discovery of oil in Bahrain. Her theory is argued with supporting evidence, but it seems to focus almost specifically on Islamic tradition, rather than other possible factors influencing changes in society.

A revolutionary wave of demonstrations and protests (both violent and non-violent), riots, and civil wars in the Arab World that began on 18 December 2010, later gained the heading “The Arab spring”. The Arab spring began by a twenty six year old boy named Mohammed Bouazizi was getting ready to sell fruits and vegetables in a rural town of Sidi Bouzid Tunisia. Bouazizi was the primary supporter for his widowed mother and six of his siblings. The entire incident originated when the police officer asked bouazizi to hand over his wooden cart, he refused the police women allegedly slapped him after being publicly humiliated bouazizi marched in front of a government building and set himself on fire. The Jasmine revolution in Tunisia, the shock wave swept across the country which threatened the stability of this oil-rich region with repercussion felt internationally. After the world witnessed what happened in Tunisia, it caused a spilled over into most of the Arab countries. Such as Egypt, Libya Syria and Yemen. Aim of this paper is to show that the current situation corollary of decades of failed policies, exacerbated by an unsolicited foreign intervention. The extensive consequences, I will argue, require cautious attention and careful management from international communities as well as the Arab human rights committee. This paper seeks to explore the profound causes that prompted the so called “Arab awakening” and the covert hidden agenda behind the sudden pro democratic

The diversities within North Africa, the Middle East, and Southeast Asia (cultural, religious, political, etc.) play a crucial part in the status of women and the key features of gender roles in these particular geographic regions. The Middle East and North Africa share commonalities through Arabic and Islamic culture. Establishing equalities for women amongst the current social and political changes of Middle Eastern and North African societies stands as a difficult obstacle to overcome, but in spite of this, women’s rights efforts are still being made. While Islamic culture is dominant in Southeast Asia, the culture of Southeast Asian nations is diverse. Islam and gender in Southeast Asia have contributed to the continuing debate over Islam, feminism, and gender rights in the region. The cultures of North Africa, the Middle East, and Southeast Asia are male dominated, but this cultural dominance might not sustain in the future. This essay will compare and contrast the current status of women and the key features of gender roles in North Africa and the Middle East with those of Southwest Asia. Examples will also be provided to justify any arguments that are made.