Rethinking of Relationship Between Men-Women in Learning Space - Outline Example

Rethinking of relationship between men-women in learning space in high education in Saudi Arabia A. Overview of the whole study i. The research is inspired by the PhD research titled “Beyond the Rosaan” ii. “Beyond the Rosaan” looked at transparent architecture with the use of the Hijab B. Statement of the problem i. The cultural origins associated with the issues of privacy, law and modesty ii. Consequences of modern learning space on privacy, law and modesty iii. Case study of the complex visual communication process C. Approach and method used in the study D. Key words i. Transparency ii. Visual connection iii. Learning space iv. Saudi culture v. Taboo (Haram) Chapter 1 1.1 The culture of modesty A. Cultural origins i. Modesty ii. Law iii. Taboo iv. Separation B. Learning in modern surrounding institutions i. Politics and geo-historical context a. Arabism versus Islamism b. Riyadh as a culture of modesty c. Religious context of modesty d. Social context of modesty ii. Dressing and its relation to learning space a. Evidence from researcher’s personal experience b. Evidence with photographs Just as most other areas of women’s daily life in Saudi Arabia are; their education is also well guided in the principles, teachings, philosophies, and ideologies of Islam. This is a very unique distinction between the educational system in Saudi Arabia and what may be experienced in other parts of the world (Otto, 2010). Islam has such a massive influence on education because it is the official religion of the country. This situation has made many people question if there is educational liberation in the Saudi Arabia (Cavendish, 2007). Long (2005) however attempted to answer this question by indicating that most attributes of education such as knowledge, study and understanding are directly rooted in the system of Islam practiced in Saudi Arabia, which is the Wahhabi Islam. By implication, as the educational system seeks to revolve around the teachings, ideologies and beliefs of Islam, it only not position students to become religiously centered but educationally enlightened as well. Bligh (1985) also justified the system of education in Saudi Arabia which is centered on Islam by stating that the Wahhabi system of Islam actually seeks to promote the need for education rather than inhibiting it. This is because the Wahhabi system of Islam is based on the belief that obtaining knowledge is the only way by which a person can gain understanding of the Wahhabi Islamic system (Delong-Bas, 2004). By extension, Islam promotes education and the search for understanding for the betterment of the person and for the betterment of promoting Wahhabi Islam (Goldstein and Walton, 2010). With the above noted one sees a lot of justification in attempting to structure the entire entity of education, especially female education around the teachings of Islam. Meanwhile, Islam teaches that Allah has made men superior to women (Hobday, 1979). In effect, it is important that educational inputs and the way education is run will be structured in such a way that incorporates the instructions of Allah in this regard. In every social and religious setting, one way that the distinction between men and women is seen is in the way that segregation is promoted. Because eduction is also founded on the beliefs and teachings of Wahhabi Islam, it is expected, and it is indeed the case in Saudi Arabia that there will be segregation in education (Freedom, 2005). Even though this practice does not in any way deny women from receiving the form of education expected of them, there are many who argue that segregation in education in Saudi Arabia has led to segregation and imbalance in political, economic and labour issues (Owen, 2000). But certainly, segregation is not entirely the same thing as bias (AlMunajjed, 2009). Recently, holders of the Wahhabi Islamic faith have questioned the extent to which segregation is enforced in educational settings, especially within the learning space. This is because in the opinion of such commentators, there are aspects of the educational setting that seem to create high levels of exposure and contact between men and women (Yizraeli, 2012). This research finds that one way in which such loopholes have been created is through the architectural designs used in most high schools, colleges and universities in Saudi Arabia. Delong-Bas (2004) acknowledged the presence of a political and geo-historical context to the whole discussion, where it is expected that there will be no separation between social lifestyle and religious lifestyle As there seems to be a breach in the extent of segregation that is expected to exist between males and females as a result of the architectural designs used within the learning space (Hobday, 1978), a greater problem even seems to evolve. This problem has to do with the impact of such loopholes on the promotion of the culture of modesty. This is because there is no denying that fact that segregation promotes dignified lifestyle between males and females and thus a disregard for segregation is a disregard for the culture of dignity. Female students studying in various Saudi learning space and learning experience are expected to exhibit high level of modesty. Bloom and Blair (2009) noted that architecture has a role to play in this. Adding to the above opinion, Ettinghausen, R., Grabar, O. and Jenkins, M. (2001) also emphasised that architecture can be used to promote the idea of privacy and separation through the way in which walls, doors and windows are constructed and situated. Regrettably, architects in Saudi Arabia seem to have a very little regard for modesty, what is lawful (halal), and what is a taboo (haram). Because of this, they seem not to place sufficient premium on the special issue of separation within the learning space context (Wijdan, 1999). For most of these architects, their area of attention and focus has been on the need to exhibit garnishing and flamboyant styles and concepts in architecture. But as long as the institution of education is founded on Islam, this situation cannot be justified in any way. It is therefore expected that the emphasis construction of learning spaces will not just be about architectural plan but the effect of learning space on the promotion of modesty among girls (Petersen, 2002). 1.2 Research Problem A. The place of architectural designs in promoting modesty in the learning space B. How Saudi female students embrace existing learning space 1.3 Research Aim A. Identify the existing disconnect between cultural origins in Saudi Arabia and learning space B. Identify ways in which the existing disconnect can be improved to promote learning, culture and religious lifestyle among girls 1.4 Research Question A. What is the current situation at Princess Noura University in terms of cultural acceptability of the learning space? B. How can architecture be used to improve the existing situation? 1.5 Research Significance Chapter 2 2.1 Introduction A. How the problem has evolved B. Overview of the chapter 2.2 Historical brief on the Learning space in Riyadh city institutions A. Extent to which there is separation in the learning spaces i. Separation in the learning space that is generally considered as clumsy ii. Separation in the learning space that can be considered as well placed iii. Analysis of the university’s plan B. The impact of visual communications in the learning space i. Analysis of some bad practices of the city of Riyadh ii. The impact of visual communication on existing bad practices 2.3 Case Study: Princess Noura University in Riyadh City A. Background to the university B. Investigating the clumsiness that exists in the university’s learning space i. Visually negative arrangement inside the learning space such as girls upstairs and boys downstairs. There are instances of men and women sitting side-by-side ii. The question of whether any cultural needs were factored in the architectural design of the learning space 2.4 Conclusion Chapter 3 3.1 Research into complex visual strategies 3.11 Transparency as an architectural strategy A. Existing usage of transparency as an architectural strategy i. Existing transparency exposes girls in a way that cannot be considered as appropriate ii. Existing transparency puts architecture ahead of culture B. Proposed use of separation as an architectural strategy i. The need to limit the exposure of girls within the learning space ii. Finding a fine crossing point between culture and architecture 3.12 Transparent materials and function A. Use of architectural and building materials that encourage excessive transparency B. Finding architecturally acceptable substitutes to transparent materials within the learning space that reduce exposure of girls 3.13 Transparency principle in architecture A. Reassignment of the self and others in space based on Dam Graham B. Spatial continuity C. Conceptual transparency D. French for House of Glass based on the Maison de Verre 3.2 Summary Chapter 4 4.1 Using evidence of costume to assess the perceived requirement for modesty A. Analysis of sensitive zones and how they are catered for within the learning space and incorporated into the dressing of girls B. Analysis of non sensitive zones and how they are C. Proposal for reimagining the boundaries to enhance body language and the attitude of the clothing of girls D. Analysis of case study mapping i. Transition from education to city ii. Lecture halls iii. Meeting places iv. Other busy places where issues of separation and transparency are relevant 4.2 Conclusion 4.3 Time Table Bi-weekly (1st October to 28th February) 1 2 3 4 5 6 7 8 9 10 Id Task name Predecessor Duration 1 Finding the research problem 2weeks 2 Confirming problem with supervisor 1 2weeks 3 Preliminary review of literature 1,2 7 weeks 4 Sending permission letter to research setting 2 3 weeks 5 Finding a sample size 2,3 2 weeks 6 Collecting data from the sample size 5 12 weeks 7 Analysing data collected 5,6 4 weeks 8 Writing of research project report 6 8 weeks 9 Marking and defending research 7,8 6 weeks References AlMunajjed, M. (2009). Womens Education in Saudi Arabia. Booz & Company: Texas Bligh, A.(1985). "The Saudi religious elite (Ulama) as participant in the political system of the kingdom". International Journal of Middle East Studies 17: pp. 37–50. Bloom, J. M. and Blair, S. (2009). The Grove Encyclopedia of Islamic Art & Architecture. Oxford University Press: Oxford. Cavendish, M. (2007). World and Its Peoples: the Arabian Peninsula. Yale University Press: New York Delong-Bas, N. (2004). Wahhabi Islam. Oxford University Press, Inc: New York. Ettinghausen, R., Grabar, O. and Jenkins, M. (2001). Islamic Art and Architecture: 650-1250. Yale University Press: New York. Freedom H. (2005). Freedom in the Middle East and North Africa: A Freedom in the World Special Edition. Booz & Company:Texas Goldstein, N. and Walton B. (2010). Religion and the State. Alpha Press Limited: Doha Hobday, P. (1978). Saudi Arabia Today. The Macmillan Press Ltd: London. Long, D. E. (2005). Culture and Customs of Saudi Arabia. London: Routledge Otto, J. M. (2010). Sharia Incorporated: A Comparative Overview of the Legal Systems of Twelve Muslim Countries in Past and Present. PrintMark Publication: London Owen, R. (2000). State, power and politics in the making of the modern Middle East. The Macmillan Press Ltd: London Petersen, A. (2002). Dictionary of Islamic Architecture. London: Routledge Wijdan A. (1999). The Arab contribution to Islamic art: from the seventh to the fifteenth centuries. Cairo Press: Cairo. Yizraeli, S. (2012). Politics and Society in Saudi Arabia, the Crucial Years of Development, 1960-1982.: Columbia University Press: New York. Read More