...Muslim Women and the Veil For this critical review analysis paper, I have chosen to do set four of the project. I will begin to analyze and break down the fundamental themes in each of the articles from the sources provided by the professor. My examination of the texts, Islamic and Body Politics by Asma Barlas and Rethinking Muslim Women and the Veil by Katherine Bullock, will be purely academic. Both these articles share similar views of the concept of veiling and portrayal of the female body by opposing the monolithic and secular views given to the veil by the majority of the world. The view given to the veil is simple and is explicitly cited in Rethinking Muslim Women and the Veil, it is that "the popular Western notion that the veil is a symbol of Muslim women's oppression is a constructed image that does not represent the experience of all those who wear it." My stance on the subject of veiling will be in support of: those who wear the Veil (or as I will interchangeably mention it in this paper, "Hjiab" - Arabic term for head scarf) do it so by their own will and not to represent the view of oppression that has been deemed on it, also, to reiterate that the Qur'an or any other Islamic text do not support the views of oppression of women. Through my investigation of the two given articles, I will support my view with the help of three different articles that share the same type of commentary on the issue of Veiling. My inclusion of the article Eastern Veiling, Western Freedom...
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...Understanding the Cultural Differences of Islam Muslims differ significantly in their evaluations of the importance of religion based on the region they are located. There are variations of views on such topics of education, prayer, worshiping and morality found in different regions. In this paper I will argue that many differences that exist between various Islamic communities can be explained by understanding the role of regionally specific political problems and cultural practices outside of the Islamic tradition. Though people around the world practice an allegedly unified Islam, their understandings of the tradition reflect the specific local contexts and circumstances of individuals, communities, and nations. The challenge of western colonialism caused Muslims to be against European imperialism as it threatened their political, religious and cultural identity. Their responses to colonialism varied from rejection and confrontation to admiration and imitation (PP Islam and the West 24). Showing how reactions to westernization can be specific to region. The country Turkey operates one example of a nonviolent revolution. In Turkey, Islam was showing a more dominant position is the social-economic and political life of society. With the acceptance of westernization, Turkey had been able to experience the power of religion in Muslim politics cordially. A little to the East, the Iranian revolution in Iran reinforced the belief that Muslims wanted to emulate the ideas of the west; economic...
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...Behind Veiling The common head covering for Muslims is veiling. Veiling means so many things to the Islam culture. Veiling is referred to as it protects, liberates, obliterates, represses and it’s a prayer or a prison for the Muslims. Veiling can represent so many different things to different people as I have mentioned a few. As for the Islamic culture it is a lifelong symbol of their religious beliefs. Which is why it has brought up so much controversy over the Islam’s being able to continue wearing the coverings or if they should have to remove them? Their Koran (bible) states in a few verses one verse 33:59, addressed to the prophet Muhammad and his family: “O Prophet! Tell thy wives and daughters and the believing women that they should cast their outer garment over their persons (whom abroad): That is most convenient, that they should be known (as such) a not molested.” Verse 24:31 states, “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms.” But writes sociologist Ashraf Zahedi, of University of California, Berkeley Beatrice Bain Research Group, “These citations emphasize on modesty and covering neck and bosom. There is no reference to covering the female hair or to the head veil.” Women believe in Allah so much they stick with the belief of the veiling as part of their normal...
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...highlighted. The hijab is a veil that mainly covers the head, but also covers the chest. This veil is worn mostly by women who have reached the age of puberty. The veil is usually worn in public or in the presence of males that are not a part of the immediate family. The hijab represents a sense of modesty and it is said in Islam that the hijab also separates the world from God, thus, a divine accessory. While the above is a metaphorical separation, the hijab also has a physical separation, which is said to separate women from men in the public realm. Other than the hijab representing modesty, it also represents morality and privacy. To go even further a little, some women who wear the hijab see this accessory as a part of their identity, connected to their culture and religious beliefs. The wearing of the hijab for many women is a sign of respect and devotion to God as well as their religious belief system. The burqa, also called chadri, is a dress that covers the entire body and it is predominantly worn by women. In some Islamic beliefs, the burqa is suitable for women when in public, because it is a garment that covers their entire body. Differently than the hijab, where hands and the face can be exposed, the burqa includes the veiling of the face with a piece of cloth that is pierced with holes for a little transparency for the women to see through. The veil covers the entire face and this rectangular piece that is pierced, goes over the eyes. This...
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...veil is a controversial subject in both the Muslim community and society. The dispute over to ban it or not has been going on for several years across the world. Due to the position of Islam in Europe, nations such as France, Belgium, and Germany have it prohibited. Factors such as increased terrorism, oppression, security, and race have caused this issue to rise. Author The author, Qanta Ahmed, is an insider to the religion of Islam. She specifically mentioned that she was raised as an observant Muslim in the United Kingdom. Qanta’s family had taught her that she had the right to determine her behavior according to Islam. Hence, her now being perplexed at the fact that “good” Muslims should cover up. To begin with, she is treating the religion fairly by relating it the holy book to give evidence for her claims. She is not bashing or straying away from her religion. She completely believes in it but to the extent of the holy book. Any further interpretations are incorrect in her perspective. It has been said in the holy book that a woman should cover her hair and dress modestly. The word “hijab” is mentioned several times throughout the book. However, any interpretations about the veil being rooted from the book are false. Anyone that claims it is true is a representation of misogyny and oppression. This traditional piece of clothing has taken its meaning of dressing modestly to something so absurd....
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...Western View: Are Muslim Women Really Oppressed? Jacque Brotherton George Fox University 20 June 2013 Abstract The Western world attributes the oppression of women in Islamic society to the religion itself but before that can be done the religion has to be fully understood. The mistreatment of Muslim women is justified as the accurate interpretation of what is stated as Shari ‘a law about their role in life. This paper examines the view of the western world and its belief in that Muslim women are oppressed. Muslim women are not allowed to work, receive limited education, and are often denied health care. The use of the veil is viewed as a sign of oppression and backwardness. This paper will also address the Qur’an and how it portrays women. Finally, the view that the Muslim women have of the western world will be discussed. On September 11, 2001, a spotlight was placed on the world of Islam. After the events of that day, there was an immediate increase in interest of the Islamic way of life. The western world has formed the opinion that Islamic society is oppressed by its religion and government, which tend to work hand in hand in its mistreatment of Muslim women. While Muslim women themselves do not feel oppressed, western bias and society portray them as such (Awde, 2005). This is because of their racial differences in regards to the way they live their lives. The...
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...The researchers interviewed the women via one-hour oral interviews to gain insight on their experiences in the academic discipline about using patriarchal language in their studies. The qualitative data was then categorized into common themes. Five themes prominently evolved from the interviews; feelings of isolation, desire for community, feelings of invisibility, feelings of overvisibiliy and energy dissipation. This study aimed to help the women loosen the bonds of oppression and create positive change within their education experience. In conclusion, the women agreed that a series of social gatherings for women in the department would increase moral and benefit the departments...
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...domination A product of patriarchy Serves the interest of men * Women are always unequal to men in terms of: Institutions – leadership and hierarchy Representation – culture, in scriptures. Attitudes and beliefs - socialisation Item A Sociologists disagree about the role of religion in society. Functionalists, for example, see religion mainly as a positive force. However, Marxists see religion as a tool of capitalism. They argue that it acts to justify inequality, helping to keep the poor satisfied by giving them hope of better times to come and preventing social unrest and revolution. Feminists see religion as a force for subordination and patriarchal oppression. This view is supported by evidence such as the differential treatment of women in religious congregations. Other sociologists argue that such evidence is out of date and that women are no longer the victims of religious oppression. Introduction Briefly explain the feminist view of religion– negative – patriarchy – conservative force. Briefly compare to the Marxist view as it is similar. Feminists show us the negative elements of religion but fail to see the good elements as argued by FUNC, NR and NM. Paragraph 1: FEMINISM vs FUNCTIONALISM Point: religion is patriarchal.-Oppression, making them invisible, controlling what they ca nand cant wear, form of social control.Prevents them from being sexualised, liberates women. Explain: concepts, key thinkers and examples Armstrong – Social construction...
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...many parts of the world(“Women's Rights” 2). However, history shows this wasn't always true and shockingly even now it's an issue. Women since the past have never been treated as equal to men due to different reasons. Moreover, for some women it's worse than just not receiving the same pay as a male coworker. I personally can relate to it, I used to live in Saudi Arabia until I was ten. I have lived through the oppression every day for ten years. Growing up there was a lot more different than it is in America, I wasn't allowed to go outside alone, I wasn't part of any extracurricular activities because none were offered. I couldn't go out in my neighborhood...
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...study and analysis of Muslim women’s progression in self-realization through maladjustment Scott and Mahmood demonstrate that religion and religious communities can act as a foundation for female agency in spite of labels given to them by western thought. In his speech “The Power of Nonviolence” Dr. King introduces the notion that there are negative practices and situations where maladjustment is not only a necessity, but an obligation. Maladjustment, as opposed to adjustment, is an essential responsibility of citizenship because it necessitates the progression of social and political structures, “God grant that we will be so maladjusted that we will be able to go out and change our world and our civilization.” (King 15) King describes the two traditional methods for oppressed people to respond; acquiescence, when individuals adjust themselves to maintain some sort of equilibrium (which can lead to stagnation), or an uprising, a form of maladjustment, that usually takes place violently. The Muslim women described in the writings of Mahmood and Scott embody maladjustment despite the fact that they live within the traditionally hierarchical power structure of Islam because they alter the structure of their religion simply by choosing to be being active participants. In “The Subject of Freedom,” Mahmood affirms King’s assertion of the importance of resistance in the form of maladjustment. But in saying that women can use “the instruments of their oppression as a means to assert...
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...The social behavior and roles of women in the Middle can vary according to tribe, custom, religion, and national law. There are also various regional factors, influenced by geography, social class, and economic development. In most Middle Eastern countries, the Shari'a, or Islamic law, defines the rules of traditional social behavior. Under the law, women are accorded a role inferior to that of men, and are therefore discriminated against with regard to personal rights and freedoms. Islamic law is enforced through the media, education and through community leaders collectively, Islamic views on female sexuality is one of the main determining factors for strict adherence of Islamic laws, and many perceive that it is the government's job to enforce this morality. Islamic female sexuality is thought of as being so powerful that it constitutes a real danger to society therefore, unrestrained females constitute the most dangerous challenge facing males trying to carry out God's commands. In combination, it is believed that a females desires and their irresistible attractiveness give women a power over men. Differing from other religions such as Christianity and Judaism, Islam does not see desire as a force that must be eliminated or systematically regulated. Rather, one must employ it in a way that coincides with what religious law dictates. For example, sexual desire, exercised according to Muslim beliefs, ensures the continuation of the human race. Sexual desires exerted...
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...viewed as a safe haven and protector for all that is corrupt in the world, including mistreatment in other countries. Overtime, especially “since September 11, 2001, Muslim men have been subjected to remarkably cruel treatment in the name of stopping terrorist activity, whereas Muslim women have been considered victims of Islam and patriarchy” (Sheth 455). Due to this traumatic event in United States history, Islam has been viewed as a threat and as a result, the white man’s burden...
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...people to follow without belonging - NRMs membership is increasing scientology, televangelism, NAM’s- crystal therapy, tarot card readings etc Believing: (people are believing, their practices have changed, not necessarily secular) • Decreasing church attendance – however people have private practice (David Voas) Grace Davie • Religious education • Laws are based on 10 commandments • NRM’s – people believe but don’t necessarily go for formal worship. Wallis • Rise in world faiths – their attendance stats aren’t considered • Postmodernist – religion is changing – televangelism, spiritual shopping, jesus in Disneyland, supply led religion, civil religion eg USA • Methodological evaluation of church stats – are they valid indicator of secularisation? Belonging: (secularisation is happening) • Wilson – secularisation – religious beliefs, practices and institutions are declining • Brierly • Bruce • Attendance, membership, age, women, social class • Rationalisation • Disengagement • Technological worldview – Weber • Structural differentiation – parsons • Social and cultural diversity • Religious diversity • Criticisms of secularisation theory – Eurocentric and ethnocentric Conclusion – agree/disagree with the statement and summarise your argument why “Religious practice varies from place to place and time to time, but the need for religion remains constant.” To what...
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...The Modernization of Women in Revolutionary Iran The Quran, Sura 4, verse 38 states, “Men are the managers of the affairs of women for that God has preferred in bounty one of them over another…and those you fear may be rebellious admonish; banish them to their couches, and beat them”. To develop and understand social change, it is crucial to examine the central structures and organizations within a given society. Through examining family structure, the state, and religion, geared with a specific focus on gender, a basic set of followed societal governing rules and values become apparent. Each of these societal structures are interrelated, working together to permit as well as restrict the agency of women in revolutionary Iranian society. For the development of successful social change to take place, it must arise through gender conflict, class conflict, and political action. Each social structure such as, family structure, state relations, and religion, is located within the larger context of a national structure, meaning the examples previously mentioned are subject to larger regional and global influences and changes. Due to this reasoning, it is important to examine evolving economic development and political change to understand women’s status within Iranian revolutionary societies and furthermore, their changing roles within the traditional family structure, Islam, education, and the work force. Through an analysis of class location, policy restructuring, and changing...
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...present research 10 Method 12 Positive Survey 13 Non Muslim perception of Islam in the West 13 Non Muslim perception of Islam in the West 15 Non Muslim perception of Islam in the west 20 Non Muslim perception of Islam in the west 23 Communication scale 28 Islamophobia scale 29 Design 30 Participants 30 Materials 30 Procedure 30 Analysis 31 Potential applications 33 Limitations and future directions 34 Conclusion 36 References 37 Abstract This research study will aim to measure the Islamophobic beliefs in non-Muslim people living in the West in multi-cultural, multi-ethnic and multi-faith societies such as London. To conduct this study, I will be replicating a study that has been produced by Everett et al (2015) called ‘Covered in Stigma? I will be conducting this research project to test Non-Muslim responses towards Muslim appearing people such as men in traditional clothes, beards and women in head coverings. I will use quantitative analysis to test my hypothesis, using two questionnaires, the Islamophobia scale and the Communication Scale as well as images of Muslim men and women in Islamic clothing depicted in an affirmative light or a poorly to prime participants beforehand. Introduction Prejudice and inequity towards the Muslim community has risen largely over the last few years. There is great proof indicating that Muslims are experiencing different categories of prejudice and discrimination...
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