The Misconception of Muslim Women as Automatically Oppressed

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Reflection

When I first chose this topic I thought it would a little dull compared to other issues happening in the world. However, I felt a strong pull to gravitate towards the misconception of Middle Eastern Muslim women because I myself am a Muslim woman who experienced wearing the hijab and living in a westernized society. Although I have never been exposed to a overwhelming amount of discrimination, I still feel that there are certain ideas about me as a Muslim women that I wish other people knew and achieved in spreading awareness about through my research process.

I have definitely learned many things while I was researching this topic that I was not aware of. For example, from my resource Karama, I did not know that Muslim women have a huge impact and purpose inside their own countries and are indeed not oppressed. I was very impressed to learn about the way they get involved in politics without feeling the sense of pressure that they are becoming  equal if not better than the men of their countries. They thrived and became a non-profit organization that strives for education and awareness and are being examples to women everywhere. I now see the world through a different lens. Not everything that is being fed to us by the media is true. If we really wanted to become more openminded and accepting to other people we have to become more open to learning about other people and their struggles. That is the only way we will see true change. 

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Annotated list of Additional Resources.

Annotated list of additional resources

Below is a list of a combination of books and scholarly articles that demonstrate further more issues related and mentioned in my research. These sources have more detail about how the misconceptions of Muslim Women.

Casting out: The Eviction of Muslims from Western Law and Politics by Shrene Razack

Gender Role Identity and Perceptions of Ismili Muslim Men and Women by Tasleem Danji and Catherine M. Lee

Women’s Studies International Forum On Being Australian and Muslim by Santi Rozario

Questioning the Veil: Open Letters to Muslim Women by Marina Lazrog

Mediating Modernity: Theorizing Reccption in a Non-Western Society by Arvind Rajogopal  

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Suggest Solution to the problem

I strongly believe that in order to change the way people perceive Middle Eastern Muslim women they have to change their mentalities which can be possible with education. If we as a society become more educated about people or things that seem different from us in order to understand them instead of making assumptions and responding with respect instead of ignorance.

The second solution is to be involved without imposing. Helping a different country, culture, or people with religious backgrounds needs to be in a respectful and a mutual gesture from both the side that is helping and being helped. Many times people with privilege with impose what they think is best when they can simply ask what the countries needs or if they even need help to begin with.

The third solution would be to involve a wider range of discussion in university settings which also involves education however, this would be more specific. Universities can develop curriculums specifically targeting educating students about the Middle East and include more counties. They can also include a wide discussion about the background of Middle Eastern cultures and religion. Also, I would be helpful if the professor/instructors teaching these course could be from a Middle Eastern background or have that knowledge so they can deliver the message in confidence and in that way there will be a less chance of false information about these sensitive topics.

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My research really shed light on how the misrepresentation of Muslim women is indeed a big issue in our society. As I mentioned before in my research Middle Eastern women are taking big steps to end the culture of child marriages and become more politically active in their own countries as I mentioned earlier in my source Karama, the non-profit organization designed to empower middle eastern Muslim women. My research also included a book Rethinking Muslim Women and the Veil: challenging historical and modern stereotypes, discussing the mentality behind why feminism and feminist thinks Middle Eastern Muslim women are oppressed which has to do with lack of education and strong liberal views. The third source that I found to be the core of my research, was the act of legislating a law to ban the burkah in the video A Women Loses the Debate with a Muslim Women. This source demonstrated the limiting of Muslim women’s freedom to choose what they want to where and how they want to present themselves.

My third source relates to the reading that we discussed in class which was The Star Studded White Savior Complex by Cardona. Both sources present the issue that western worlds have the tendency to get involved in cultural and religious views of other countries. They use their privilege and power to influence other people who do not have that power to fight back or oppose. The video that acted as my third source was a great example of white privilege even though it did not happen in the United States. In 2011 France passed a law that was enforced by president Nicolas Sarkozy to ban the burkah, they justified their actions by saying that the burkah was a form of enslavement to all Muslim women.

Similar to The Star Studded White Savior Complex we see that western countries are making judgment calls towards a certain religious/cultural group and thinking they need saving when in reality they are trying to live the way they please. This represents a form of disrespect to Muslims and countries that the western world chooses to get involved with.

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Description of how the problem is an intersectional issue

My topic intersects with GWS topics such as gender and gender oppression. The misrepresentation of Muslim Women can relate to how certain genders are represented and misunderstand in our society such as bisexual, gay, lesbian, transgender, and queer individuals. There is a relationship between how Muslim women are represented and treated in the western world along with how racial oppression such as the targeting of African Americans and the mass incarceration along with the lack of diversity that is represented in the media and society. The Black Lives Matter movement is a perfect example of my topic being an intersectional issue. The Black Lives Matter movement is designed to give African Americans a voice and express their concerns because society is shutting them down, my topic is designed to do the same.

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Discussion of an Institutional Example

The discussion of Muslim women is included in institutionalized establishments such as universities and class room curriculums. However, in the discussion about Muslim women it seems to be the case where they are misrepresented and misunderstood. In classroom setting that talk about gender and feminism Muslim women are seen to be under the category of being oppressed, in need of saving, and have no control over their lives. Another issue is that classrooms settings only focus on one or two middle eastern country and generalize their culture along with the religion.

Another setting would be the workplace. While trying to find employment Muslim women are sometimes discriminated against for wearing hijab. This has happened to me personally when I used to wear hijab. My employment was questioned by another individual trying to convince my manager not to hire me claiming that me being a Muslim and wearing hijab would result in me not having long term positions because in my culture girls got married off at a young age. Which in my case, is not true. In both institutional examples you can see that this is problematic because there are assumptions made and not facts. There is also lack of respect and acceptance of one’s free will and religious choosing. This should concern anyone involved in justice on the basis of gender for the fact that it essentially judges a person without finding out facts on whether or not what is being assumed is true or false.

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A women loses the debate with a muslim women

A women loses the debate with a muslim women. That's how muslim women's are, Brave, Religious and Piety.

Discussion of a Real Example

I watched an Interview of two different Muslim women on opposite sides of the debate of banning the burkah (religious clothing in which the woman covers everything except her eyes) which was passed as a law in France in 2011 by president Nicholas Sarkozy. The government issued a statement saying “The burkah is not a religious symbol, it is a sign of enslavement, the burkah will not be welcomed in our country, we cannot accept in our county women imprisoned behind the mask deprived of their identity.” (Kurdy,2011) In another quote they stated “The French government has called the veils a new form of “enslavement” and not acceptable on its soil.” (Kurdy,2011) This video became a debate between two Muslim Middle Eastern women who were involved in the community and in society who both held strong views and opinion about this matter. Heba Ahmed a writer for Muslim Matters has her masters in Mechanical Engineering wears the burkah and is opposed to this law of banning the burkah for Muslim women was debating against Mona Altahawi , a colomnist for Arab and women issues wants the burkah to be banned everywhere.

Although these two women are Muslim they are on completely opposite sides of Islam. Heba argues that by taking the banning of the burkah to a legislative level it violates human rights and is another example of men telling women what to do. She also believes it goes against democracy and democratic countries and what they represent. This act also fundamentally violates the first Amendment that is being taken away from Muslim women but handed to other people who do not share the same beliefs. Mona argues that the face is the central form of communication and by allowing the burkah it represents an ideology of not allowing Muslim women their rights to do anything but choose to cover their faces. She also expresses that she sees it strange that the only way you can get closer to your creature in the argument of Islam is by covering your whole face. Including the argument of feminism and feminist groups she says feminist groups and many women’s rights groups made the point that the burkah creates a spectrum that is the principle of piety stating that “The good Muslim Women” notion is genuinely harmful to other Muslim women who are not at that level of religiousness.  

For both Heba and Mona the burkah has affected them one way or another. Mona argues that ever since Heba wore the burkah she hasn’t been working because that kind of religious attire limits a Muslim woman in the workforce, Heba responded with the fact that she does indeed have a Masters degree in Mechanical Engineering and the Burkah to her is for people in society to be forced to accept her mind and not that way she looks. Also arguing that in her eyes she is fighting against the systematic oppression of objectifying women in which women are sexualized and objectified, mentioning all of the disorders such as eating disorders, plastic surgery, and unhealthy diets in hopes of achieving a physical goal that is created by society.

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Secondary scholarly source

In the book Women in Islam: The Western Experience, it explores the reasoning behind the perceptions of Muslims to Non-Muslims, Non-Muslims to Muslims, and Muslims to themselves. It also explores the theoretical and methodological issues related in the Muslim and western communities. I chose to explore the chapter in the book titled Theoretical Reflections on Change and Changing Processes to highlight the effects of Islam with the interaction of social structures that exist in our society. There has been a pattern of misunderstandings and misconceptions about Islam from both sides of researchers and those being researched. As quoted in this chapter “ Islam has a conserving effect in the preservation of identity in a new cultural context, and , as interaction with social majorities increases, Islam offers Muslims an opportunity to distinguish themselves from the majority in the acquisition of identity” (Roald, 79).

This chapter also suggest that because Muslims are an active part of society they should be able to function with privilege and without looking for permission or the fear of not being accepted. Instead they are faced with judgment around what they believe in and what they choose to follow religiously and culturally. Often times they are even criticized for trying to be a part of western society and following western societal standards as well. Unfortunately as stated in this chapter, even though Islamisist immigrants have high positions In society they are still exposed to constant pressures from the majority society which as we know it is the western society (Roald, 80).

I strongly agree with this source because it emphasizes the role of Muslims in society and considers the fact that there are obstacles for Muslims that they have to face in making decisions and living the way they prefer in western societies. Some questions that I would raise about this source is why would it be difficult for western societies to accept Muslims that hold strong positions of power and contribute to society as an equal part of society? Is this fear of Islam the result of lack of education or lack of acceptance? These questions are difficult to answer especially since there will be many opinions involved. However, part of the solution remains in our society’s mentality and ability to accept what we do not know.  

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Analysis of a scholarly source

 In the book Rethinking Muslim Women and the Veil, the goal is to clarify Muslim women’s purpose for not only wearing the hijab, which is a sign of modesty but also, includes the discussion of feminist approaches and tackles the ideology of certain mainstream and pop culture views about what the veil means. The purpose of the veil or hijab is not to subjugate Muslim women. This Chapter also discusses the way feminists are not representing Muslim women properly and are not completely educated about Muslim women’s faith which results in them automatically assuming that they are oppressed by covering up and in need of saving, quoting, “They remain convinced that a satisfying life in the veil is still an oppressed life. Like the mainstream view their assumptions are also ultimately grounded in liberalism.” (Bullock, 2003).

This chapter there is a clear battle between how feminism is supposed to stand up for all women and how they actually represent and stand up for different groups of women. This is suspected because of some feminist’s liberal views, “The concepts most at play are liberal concepts most at play are liberal concepts of individualism, equality, liberty, and oppression. For this reason, I shall call this school of feminists “liberal feminists.” (Bullock, 2003). I really liked this book because it takes the angel of religion and combines it with feminist approaches which makes it easier for anyone to understand.

 Some of the questions that I want to raise for someone who cares about justice on the basis of gender would be why do people misinterpret different cultures easily? What can we as a society for make other cultures and religions comfortable with what they choose? I believe that education is the base of change in this issue.  

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Hibaaq Osman on western misconceptions of Muslim women

Hibaaq Osman, founder and CEO of Karama, talks about the challenges women face in Islam and how the western world perceives Muslim women and Islam. She chats...

http://www.el-karama.org/what-we-do

Analysis of a web source

  The source that I chose to correlate with my topic is a non-profit organization called Karama. Karama is an Arabic word that translates to dignity. The CEO and founder of the organization (Hibaaq Osman) decided that their organization would represent Muslim women and women in general in all aspects and came up with the slogan “Democracy Without Women is Hypocrisy”

 Karama provides women with the reality that they can have and active participation in society by political, legal, and civil activism. They partner with thirteen countries in the Middle East and North America. Their mission is to also end violence against women by identifying the ways women are subjugated by the causes and consequences of politics, law, economics, media, education, and culture.

 Karama was founded by Hibaaq Osman who has been growing the movement to end violence against women since 2005. Karama is a regional NGO based in Cairo, Egypt with an office in Amman, Jordan. They work with men, women, and youth academics, activities, community leaders, politicians and parliamentarians. I thought this source to be a great way to present the Middle East and Muslim Women as a highly active part of society.

 Another source that I found correlated nicely with my source was the video that features the CEO of Karama in which Hibaaq Osman is interviewed in the Toyota Solutions Studio at the 2016 Women in the World Summit in New York City. She expresses that Muslim women are fighting to the bone to eliminate issues such as child marriage in countries such as Yemen, Egypt, and Jordan. It is also mentioned that in Morocco they have the best constitution but there is no political will to implement it and women are fighting fir it to be implemented. In Egypt there are 87 women who were elected to parliament.

 However, when it comes to the western world Muslim women are seen as victims, denied their rights, and are subjected. I thought this to be very frustrating especially since many people here in the U.S still have this misconception. A few questions that can be raised from this source about the topic of Muslim women and Misconceptions on the base of gender would be; Is it possible to gain democracy without women? How can we make it possible to accept the Muslim women are not oppressed? Is education and awareness enough to reach this goal?

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Introduction

The problem that I will be discussing will be the misconception of Muslim women being automatically oppressed. On a basis of gender this is a large issue of oppression because it is isolating a certain type of women based on their religious beliefs. An issue like this should be closely looked at because as a feminist society we should be invested in how all women are perceived and treated. A problem like this can cause many Muslim women to be treated unfairly and stop them from many opportunities in life and also draws the conclusion that all Muslim men are oppressive which creates a more severe aspect of unfairness. I am interested in this topic because I myself am a Muslim woman. I feel that it is important to me to share my experience and express that I am not oppressed and not all Muslim women are oppressed.