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Muslim Women

1. What has been historically the problem with Western feminists trying to get involved with women’s rights issues in the Middle East? (Describe the dilemma faced by feminists on page 77).

Firstly, the issue with western feminists is that they look down upon any women who don't share their ideology. Any woman who doesn’t believe as they do and especially when their ideas of liberation don’t fit in with the western woman’s ideal, the delusion of superiority keeps them from having constructive dialog and understanding the actual challenges of Middle Eastern women resulting in the alienation of middle eastern women, in turn causing Middle Eastern women to rightfully reject their idea of feminism.

Under the well-intended but often problematic assumption of liberation through ally ship, Middle Eastern women and especially Muslim women are denied an opportunity to speak at the table again due to the assumed superiority of Western Feminism and the belief that they are incapable of recognizing their own oppression and fighting for their own liberation.

Secondly, western feminists often come into circles of Muslim women with their own ideas of how their lives should be, how they should behave, dress, speak. Through their eyes, every Muslim woman is oppressed. With a lack of understanding when it comes to what is religious and what is culture, what are regional practices and issues Muslim women as a whole face, western feminism paints all Arab and Muslim women with the same broad paintbrush never recognizing the contextual difference between each group and failing to educate themselves on the issues each faces in order to have more constructive discussions. When it comes to the oppression of Muslim women one must first separate culture from religion. The oppression women in Saudi Arabia face isn’t the same as the one Jordanian women face and while both face different issues, it isn’t the same as the one women in Turkey face. While they will identify as Middle Eastern and Muslim each faces a unique struggle.

Thirdly, while the words “women’s liberation” and “feminism” were never explicitly used, often the progress of Muslim women after Islam and the liberation that in itself given to Muslim women 1400 years ago are often ignored, not only by western feminists but also by some Muslim men who seek to control the movement and progress of Muslim women. Rights guaranteed to all Muslim women such as rights of property ownership, inheritance, education, and divorce, Prophet Muhammed gave women certain basic safeguards recorded in hadeeths to this day. Set in such historical context the Prophet can be seen as a figure who testified on behalf of women's rights. Additionally, Islamic legislation meant enormous progress such as marriage no longer being viewed as a status but rather as a contract in which women could freely enter and their consent imperative. As pointed out in the New York Times article, “Why Shariah” by Noah Feldman; A woman has the right according to Shariah Law, to administer the wealth she has brought into the family or has earned by her own work, when the British applied their law in place of Shariah Law as they did in many colonies the result was to strip Muslim women of the rights Islamic Law had always granted them. As pointed out in the book Islam: The Straight Path by John L. Esposito; women were granted rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society.

2. How did the “second wave” feminists view the women of the third world?  How is this problematic?The issue with second-wave feminism is that it centers around the issues of white women, specifically white middle to upper-class heterosexual women. Second wave feminism preaches unity and sisterhood but only where the issues of white women are concerned. It never addresses racism, xenophobia, transphobia, or the sufferings of the poor working class woman. Not only does second wave feminism take up space from the marginalized minority but it also fails to acknowledge the oppressive role it takes on at home and abroad when it comes to how it deals with non-white women such as tone policing, frequent use of coded language, and its constant return to playing victim whenever challenged.

As pointed out in the article with their perceived position of prominence, power and presumed superiority second wave feminists take it upon themselves to decide what’s best for all women. Muslim women are presumed to be slaves, oppressed and lacking in agency and so they must white knight their way to rescue the poor woman who suffers at the hands of Islam whether she needs to be saved or not.

3. On page 79, what was the “Orientalist” view on women in the Middle East? Be sure to explain what “Orientalist” means.

The Orientalist view on Middle Eastern women at first was first as sensual, seductive and sexually charged compared to the white woman who according to Shadi Hamid embodied purity. Compared to the sexually liberated western woman, Arab women were viewed was changed to passive, sexless, and a slave. Regardless of what times we live in any woman who isn’t white is other-ed and abnormal when compared to the western white woman.

4.  Using page 82, explain the issues surrounding women and their choice to wear headscarves.

If feminism is about empowerment second-wave feminism fails miserably. In their attempt to liberate Muslim women, white feminists take on the role of the oppressor by pressuring Muslim women to remove their hijabs. Most white women assume any woman who visibly practices Islam is that she is being forced by someone, even when they prove themselves to be strong, capable, and feminist. Their view of Muslim women is condensed to what’s in the media rather than understanding that Muslim women come from a verity of countries and cultures. For second-wave feminists, if one chooses to wear a hijab you’re at odds with being a feminist. Anecdotally, a woman once said to me “being a feminist and Muslim isn’t possible”. Contrary to her words, there are a plethora of Muslim women, like me, living between the binaries. In the same way that a woman can be liberated when she removes her hijab, one is also liberated when she chooses to wear a hijab, the keywords being her choice. That is the quintessence of liberation; having the freedom to make your own choice. If your notion of feminism is true it should include all women with no asterisk.

5.  In the section titled, ‘Looking Ahead: Problems & Possibilities” (this begins on page 86) what, according to the author, must Western women do in order to be effective feminists in the Muslim world?

Before western feminist’s charge into any situation, they must first ask themselves what their motives are, what good will their actions bring, what issues it could create. These women must also take into account the fact they have not lived in these women’s shoes, their struggles are not the same and their end goals aren’t the same. Additionally, they must educate themselves on local customs, traditions, and religious practices. Finally, they must remember to not be the loudest voices at the table if they truly are seeking to be allies and support non-white and Muslim women.  

In order to change a society’s culture and religious framework, it cannot come from the outside, but rather within and it never happens overnight but through persistent work, each generation making the next better and so the work should be focused on the empowerment of middle eastern women.  

 6. What is your reaction to the following: (page 88) Ranjana Khanna puts it eloquently when she observes that postmodern sensitivities can often lead to “paralysis, or a rather self-satisfied navel-gazing on the part of some who agonize about how to be ethical when it comes to dealing with gender politics outside of one’s own context” (2001: 101). This postmodern silence, although masked in good intentions, is ultimately no different in effect than the silence of right-wing isolationists who scream “America first.” ? Is it possible to speak out against oppression without forcing your own views onto other cultures?

In order to maintain the delusion of social harmony, I’ve noticed many white feminists become so overcome with white guilt they either disengage completely or take on a role of powerlessness and ignore the injustice faced by other women. As stated in the article, when you reap the rewards of privilege you have a responsibility to consider the struggles of those without.

7. Carefully read the conclusion.  What irony does the author find between American’s imposing their beliefs on those and the Middle East and the rates of rape and incest in the USA?

Western feminism sees oppression but turns its gaze towards issues which are irrelevant to the women who are suffering. For example, during the Syrian crisis, many self-proclaimed feminists saw the images coming out of Syria but instead made the conversation about America's homelessness problem and the people who already live in poverty. These are people who weren’t doing anything about the poverty in America beforehand, will continue to do nothing, in fact often they are the ones voting against social welfare programs that seek to address these problems.

8.  What is your impression of the article?  Did it change or challenge any of your preconceived ideas about feminism in the Middle East?  Did it clarify or complicate the theory of “Postmodernism” for you?

To assume that American women are absolutely free is to have your head stuck in the sand, especially since men still vote and regulate what women can and cannot do with their bodies. In this country, women of color have it even far worse; facing misogyny, racism, and sexism. Though it is true, that many women in the Middle East are robbed of their God-given rights under the leadership and greed of men, however, when discussing the injustice Muslim women face black Muslim women who often face the trifecta of discrimination are left out of the conversation.  To think that the liberation of women in the west will look the exact same as the liberation of women anywhere else in the world is ignorant. Feminism no matter where it's practiced should be intersectional and those with privilege should always seek to uplift those who face injustice.

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Divorce & Love

For this assignment I interviewed Hiba*, a 27-year-old young professional who was born in Somalia but has lived in the United Sates with her family since infancy. She has been divorced for a few years now and has since found herself in a new relationship. I felt the way Hiba came to meet her ex-husband and her experience with love and marriage were unique, especially the way her point of view has changed since being a young girl just coming into adulthood and now a woman who is unapologetic about her expectations and no longer subscribes to the generic ideas of love put forth by the media. Since her divorce Hiba has relocated to a major city in the East Coast, this interview was conducted via Facebook messenger.

What was your definition of love before getting married?

“Well my definition of love has always been kind of fogged. I've always wanted the romantic girl meets guy and he sweeps her off her feet scenario. However it didn't happen that way for me.”

How do you mean?

“I didn't really date my ex-husband our marriage was arranged so I guess you can call the 'awareness' stage dating. My parents told me that they would arrange my marriage to a wonderful guy they knew, at that point I felt confused. I was 19 raised in the U.S so having my marriage arranged did not appeal to me at all. When we ended up getting married 2 weeks after I met him I saw myself as a bit hopeful.”

Could you give me an idea of what you saw or felt that started to change your mind and give you hope about the relationship?

“What made me hopeful was that he was kind, attractive and we seemed to hit it off as soon as we met. Although we didn't pick each other in that scenario he seemed like a person I could grow to love. He had all the characteristics of a person I would be interested in. There were a few turn offs but they seemed minor compared to all of his good qualities. I was convinced love doesn't always have to be conventional and that arranged marriages could work. As a newlywed, love meant to care and be cared for.”

When you did find yourself in love with this man you were married to what did that feel like?

“It wasn't butterflies in my stomach or a sudden urge to be near that person. Love felt like safety and security. 3 years into my marriage I can honestly say that's when I fell in 'love' out of nowhere I felt butterflies, a sudden urge to want to be around him, an infatuation with him I could not explain. In my eyes he could do no wrong. At this point I put his needs ahead of my own to the point where I lost myself.”

How did you feel about love after getting divorced?

“When we got divorced love was the one thing that was causing me the most pain and anguish. It made me regret loving him to this extent. I would ask myself why I let myself get to this level were I could be hurt by the very person I loved. Love felt unattainable. It felt like a lie because I couldn't fathom how someone that once said he loved me could leave so much damage. The definition of love quickly changed to something that doesn’t last, a phase that comes and goes. I would look at people who said they were in love and feel sorry for them because of how fleeting that feeling is. I pitied them because I felt like I knew the truth while they were living a beautiful lie.”

You’ve been in a relationship with someone else for sometime now, how have your feelings about love changed since being in this relationship?

“Now that I've been dating the same person for sometime, love has become more fluid in away. It's less complicated, I feel as if this time it's been given freely. I was under the impression that it will never match up to the first. However, I'm finding out that it can be better than the first. It's built on mutual respect and admiration.”

Could you give me an idea or example of what that looks like to you?

“Love is when you feel more at home with someone than you've ever felt before, Love is patience, it's acceptance, it's facing challenges head on and not worrying about the end of the relationship at the sight of grey clouds.”

Your experience with marriage and divorce has changed the way you view love as a whole, has it also changed your views on arranged marriage?

“Yes, it's changed my views on arranged marriages tremendously. There is nothing better than finding someone on your own. To be setup in a manner were you feel like you can't say no to the arrangement for fear of disappointing your parents is never a way to commit to a person you plan on starting your life with. Even if it doesn't work out in the long run if you marry a person of your choosing it's an experience and a lesson learned. Arranged marriages on the other hand are not only hard on you but your parents as well, they start to feel like they've failed you. There is lots of regret involved on all sides.”

 *Name has been changed for privacy reasons.