Feminism and Education The key concepts of this research are gender, feminism and higher education. In the first place, the study explores definitions and concepts of gender as well as attempts to establish what the word ‘gender’ actually means. More consideration is given in the study to feminist writers who gave us an understanding of gender issues in higher education under certain feminists’ approaches (e.g. liberal and Islamic). Furthermore, the study develops arguments regarding the divisions of masculinity and femininity and how this understanding relates to the role of education in society.
Liberal feminism Liberal feminism is characterized by an individualistic emphasis on equality. According to this philosophy, society itself does
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The view of education which dominated feminist thought in the 1970s was heavily influenced by liberal explanations of working-class failure in education. Just as these explanations had concentrated on the inadequacy of working-class culture and had put forward the notion of compensatory education, so the tendency of feminists was to explain girls’ academic failure in terms of deficiencies of their socialization. Schemes such as Girls into Science and Technology (GIST) and Women into Science and Engineering (WISE) were devised as ‘remedies’ to girls’ early socialization. In the liberal model, education tends to be seen, to some extent, in isolation from the social structure. Education may create and perpetuate inequality, it also has the power to redress it. For example, Friedan (1983, p. 67) believed that it was ‘The Feminine Mystique’ which prevented women from leading successful public lives. The education system was partly to blame for the ideology of the feminine mystique, but equally the solution for women who were trapped in their roles as wives and mothers was to return to college to obtain an education. In a sense, then, women’s main problem was their own …show more content…
This feminism is usually grounded in the Islamic beliefs of these women and at the same time underpinned by the Western socio-cultural milieu of Muslim women(Contractor, 2010). Islamic feminism seeks to challenge patriarchy and patriarchal understandings of faith, yet they constantly achieve their goals and rights through partnerships with men. Islamic feminism also seeks to challenge stereotypical imagery of Muslim women by replacing this with images of Muslim women as contributing citizens in a pluralist society. Islamic feminism, therefore, struggles against vestiges of patriarchy in Muslim communities. This understanding of Islamic feminism often remains unarticulated but is nevertheless observable in Muslim women’s arguments, struggles and indeed successes in their quest for rights, equity and education. Islamic feminism draws its strength from Muslim women’s knowledge, higher education and understanding of Islamic theology which enables them to challenge patriarchal interpretations of faith with women-friendly interpretations (Contractor, 2010). These women work with male and female scholars to reclaim their faith through knowledge of Islam, higher education experience, and through everyday practice of Islam. Islamic feminism encourages
The idea that Muslim women are oppressed and need saving from the veil itself is part of the ethnocentric view that Westerners have of muslims. Afghani women, in particular have to deal with white feminists trying to free them from this restriction. Lila Abu-Luhgod gives us some insight on what this certain issue looks like from an anthropologists’ point of view. In page 396, Abu-Luhgod takes a different approach to the issue by providing the reader with an example of work done in a different country in the wrong way.
On the other hand, patriarchal norms and ideals that aimed to regulate women's behavior and bodies affected the Islam of men. Leila Ahmed's book offers a distinctive viewpoint on Islam and the ways in which gender and identity converge with religious practice overall. Ahmed illustrates the diversity of Islamic ideas and behaviors and refutes the idea that Islam is a single, homogeneous religion by contrasting Islam among women and men. The truthfulness of any interpretation of Islam is ultimately arbitrary and reliant on personal experiences and perceptions. We may,
Part Four: The day after, Robert was informed about what happened between Visenya and Mrs Dubose. He calmed his daughter down, and he is going to seek for justice regarding Mrs Dubose’s threat. The Starks knew that the Finch’s father Atticus is a well known lawyer. Therefore, Robert spoke with Atticus and told him about Mrs Dubose’s terrifying threat with the exact quote. Atticus was honoured to bring up a case against Mrs Dubose, and justice will solve this issue.
Additionally, the author practices Islam and states that because of her experiences, she can not accept that she is seen as a second-class human because she is a female. The introduction to and interpretations of Islam which she had was one of justice, truth, beauty, and grace, and religion which is one of justice and equality, and therefore, the injustice which women have been subjected to cannot be rationalized as the will of a God of justice. The author points to men’s incorrect interpretation of the Qur’an and hadith as the reason for anti-women interpretations, which have, according to the author, created later misogynist
During the sixteen hundreds, a time where women were looked down upon in Spanish-American culture, two female, Christian authorities recorded their journey upon the path of Christ. Although they were similar in motivation and purpose, they held different positions in the eyes of the society. Juana Inés de la Cruz held the position of nun, while Ursula de Jesús was a donada, a version of nun that was of African or indigenous descent, but was considered to be inferior on the social ladder. Both women, however, were strongly oppressed throughout their lives, and this common disadvantage drove them both to similar conclusions and solutions about the hierarchies of the religious order of the time. Ursula de Jesús began her journal in 1650, in the convent of Santa Clara, where she had recently began to work as donada after a nun had purchased her freedom in 1645.
Many supporters of women’s education were opposed to women rising as social or political equals of their male counterparts. The rationalization of women’s rights to education were based on religion and sexism rather than gender equality as a whole. Even popular advocates discouraged women leaving their current social-spheres. Because of this, higher education was not a leading cause of the woman suffrage
The view of women had transformed from a housewife to a republican wife and mother (Berkin 154). Women now believed they had a right to an education equal to men's. More radical advocates believed that women should be well educated in order to raise better educated children (MacLean). Reformers for the education of women campaigned for the establishment of schools that offered challenging classes rather than lessons in refinement. These classes would publicize the intellectuality of women, and prove how little they valued luxury and perfection.
Mary Wollstonecraft’s A vindication of the rights of women written in 1792 can be considered one of the first feminist documents, although the term appeared much later in history. In this essay, Wollstonecraft debates the role of women and their education. Having read different thinkers of the Enlightenment, as Milton, Lord Bacon, Rousseau, John Gregory and others, she finds their points of view interesting and at the same time contrary to values of the Enlightenment when they deal with women’s place. Mary Wollstonecraft uses the ideas of the Enlightenment to demand equal education for men and women. I will mention how ideals of the Enlightenment are used in favor of men but not of women and explain how Wollstonecraft support her “vindication” of the rights of women using those contradictions.
Advocating and safeguarding human rights is a venerable moral responsibility that transcends gender, culture, race, and religion. However, as Lila Abu-Lughod contends in her book Do Muslim Women Need Saving? , those championing the cause of Muslim women’s rights need to thoughtfully consider the social, cultural, historical, and religious backgrounds of the diverse array of women they are trying to represent. Abu-Lughod, is an anthropologist who has been researching and recording women’s lives for over twenty years, with much of her research occurring in the Middle East (Abu-Lughod, 2015). After witnessing Muslim women being used as a political platform for the United States to justify military action in the Middle East, Abu-Lughod began examining her ethnographic research to evaluate Western and Eastern perceptions of the oppression of Muslim women (Abu-Lughod, 2015).
Educating women was the primary focus for many modern feminists, explaining that if women were educated the opportunities
For many, feminist movement is about giving women liberty, equal opportunity and control over their own destiny. C. ISLAMIC FEMINISM In many Muslim countries, the “f” word (feminism) has sparked tensions, conjuring images of domineering, family-hating woman; similar to other labels such as “Muslim” conjuring images of subjugated woman in the mind of the West. Although these stereotypes are true in a specific historical context, these may not be so when compared to a larger reality. Thus, this does not justify the hostility that follows.
Claim: Though an issue that has resolved on account of a mindset reform, Between 1826 to the early 21st Century, Women suffered from educational inequality because of the perceptions society had towards them. “The education of girls and young adult women in Colonial America appeared to have received inadequate attention. A sex bias favored males in quality and quantity of educational opportunity, women's education in Colonial America was richer than is popularly conceived,” says Huey P Long, PhD in Education & Educational Research, obtained from Stanford University. This sex bias and unequal educational opportunity is best seen in 1826, when the first ‘schools’ for girls opened in New York and Boston. “The American Journal of Education wrote
It happens that girls are discouraged from entering certain fields of study with claims that they should make more feminine choices. In many parts of the world this discrimination prevents girls from for filling their academic ambitions and therefore eventually grow up to feel inferior to the men that were able to fulfill their ambitions and become more successful later on. There are several overlaps of the different understandings of what feminism actually is, one main idea that many need to cancel out is the belief that feminism is an anti-make movement. In fact, feminism targets the equality of society as a whole, it addresses the equality of both males and females so that we live in a more peaceful and civilized manner. By General definition, feminism is a philosophy that values women and their contributions to society, and well as giving these contributions the importance which they truly deserve.
Moreover, the author focused on convey the idea that a woman’s education was a right and they should be claiming an education
The aim of this paper is to draw out the implications of liberal feminist framework for the analysis of education. Doing this paper will discuss its conceptual basis, its typical educational objectives, strategies for change and criticism of the approach. Feminist theoretical framework addresses the question of women’s subordination to men: how this arose, how and why it is perpetuated, how it might be changed and (sometimes) what life would be without it. Middle range theories may be less dramatic and consider particular aspect of gender relation and specific sectors of life such as education, the family or politics. Feminist theories serve a dual purpose, as guides to understanding gender inequality and as a guide to action.