Kristof uses his personal experiences to write this passage. He interviewed some women in Saudi Arabia about how they are dress differently with others. They cover themselves with back cloaks and not an inch of their body were shown except their eyes. A lot of women in Saudi Arabia says they are fine with that because that’s their tradition and culture. Then, the author talked about a lack of gender equality, and he agrees if women are deserve to be given a choice for themselves.
This would have probably resulted in the low class women sticking with their cultural attire, while the wealthier women seek beauty from European clothing. In addition, the unveiling method led to the division among Iranian women. This meant that the women who continued to wear the veil favored the Islamic tradition, where as the women that unveiled supported the regime and favored their Western
The misrepresentations and stereotypes given by the non-Muslims are totally contrary to the real teaching of Islam as it highly promotes gender equality. Prophet Muhammad s.a.w. is proven to be very adamant in empowering and elevating the status of women after they were discriminated and exploited by men years before the revelation of the Holy Quran. As female infanticide, prostitution and other exploitation of women were common in the seventh century before hijrah, during Prophet Muhammad’s lifetime, he argued that the birth of a girl is a blessing, and they are not property or subjected to anyone as they are equally human as the men. Prophet Muhammad then outlined several rights for the women such as the right in inheritance, the right in
In some situations, women who stay in the rural areas are viewed as a low class because they are not empowered nor educated enough. These women have been entitled to the traditional role of women, of being housewives. The empowered Arab women have been on a mission to empower others and fight for their rights that have been neglected or overlooked (Bassiouney 78). The media has also challenged the Arab women to participate in national development so that they can empower even the young girls who would want to contribute to the society. It is argued that women continue to face discrimination when accessing positions in the leadership of the community.
In the 1970s, women in the United States demanded equality. Prior to that, women were considered to be less intelligent and far more expendable than their male counterparts. The Koran and its verses do not agree with that sentiment. Although often misconstrued as a religion that oppresses women, Ridley asserts that that has never been the case. Muslim women have had the rights women in United States “fought for in the 1970s” over “1,400 years ago.” In Islam, women “are considered equal to men in spirituality, education and worth.” Women in the Islamic religion are constantly portrayed as victims.
In her book, Writing Women’s Worlds, Abu-Lughod challenges public misconception against women of the Muslim Middle East. Further, the ethnographer seeks to prove the Western feminists wrong in their assumption that defining patriarchy is a simple matter (Abu-Lughod, 1999). In summary, her study gathers evidence that there is an existing misconception towards work by women, in particular, feminist ethnographies. Women of the Middle East are often sidelined in matters politics. The sentiment is borrowed from the book: Women and Power in the Middle East, written by ethnographers Joseph and Slyomovics.
For example, when Shelina’s aunties advise her not to be “too intellectual” after considering to continue her PhD, she counters them by stating that Islam never limits women’s education as it is a part of the religion. She also highlights some of the successful Muslim women who succeeded both as intellectual and as women. For example, Aishah R.A is promised Jannah for the deeds that she has contributed as the wife to Prophet Muhammad s.a.w as well as a hadith
After finishing high school, I received a scholarship to study English Language and Literature at the University of Jordan (UJ) where I have had the opportunity to integrate my passion for gender studies with my love of literature. During my time at UJ, I had the pleasure of taking a class with the late Prof. Rula Qouwas, the founder of the Women’s Studies Center at the university and a finalist for the State Department’s International Women of Courage Award in 2013. Her class was a significant and lasting introduction to the field and her contribution to women advancement in Jordan was sui generis. The removal of professor Qouwas from her post as Dean of the Faculty of Foreign Languages for encouraging her female students to raise their voices against sexual harassment in universities marked a watershed moment for me. Consequently, I acquired an interest in cultural norms and social structures, particularly the historical legacies and societal patterns that are believed to be the evil that has bred gender inequalities in the Arab world.
The role of women in Muslim society has changed fundamentally in the centuries since Islam began in Arabia in the early 7th century. Every society and religion has their own set of rules to follow. According to Quran and Islamic society, men and women are treated equally in religious and legal aspects, but men still remained in a dominant position over women. However, nowadays or to be more precise in the last hundred years, most Islamic societies came under the control of the European powers and thus led the role of women to change drastically. For instance Muslim women can now vote, work in any position they desire, attend schools and obtain higher education, seek roles in national leadership and become a member of parliament, and dress