Women and Decency in Islamic Culture - Literature review Example

Women and Decency in Islamic Culture In his shorts story “Saudi in Bikini,” Nicholas Kristof opens debate into aquestion of cultural relativity as a being responsible for many cases of abuse on human rights. Such abuse, he presents, have been knit strongly into religion and way of life such that the abused never really get to see anything wrong with the practice. Kristof’s story may be seen through the prism of Plato’s Cave where ignorance and lack of exposure play a critical role in determining the manner in which people perceive realities and illusions. His work presents that whereas many women in Islamic culture are truly oppressed, they remain under the illusion that all is well. That is particularly so since their understanding of what is right is still limited within the oppressive definition of Sharia Law that gives no liberty to women. This paper shall discuss the nature of Islamic cultural practices through the prism of freedom and liberty. The thesis statement shall be: whereas the world is slowly moving from feminism to post-feminism in search for gender equity, there is still a big challenge in advancing the same gains to every global culture. Many women around the world face cultural oppression that has been indoctrinated in the society such that not all of them would see such practices as instances of oppression. When Kristof observes that women in Saudi Arabia have to walk around in abayas (black cloaks), he, like many people, cannot help to wonder why culture has to put women to go such lengths. Although the culture leaves the women at liberty to choose what they put on, the choices are greatly narrowed down. One cannot help but wonder from the fact that many Middle East countries are very hot, women have to endure much discomfort to remain culturally relevant or acceptable. Only the face and hands are left out. Many scholars and some women from Islamic culture have voiced out their concerns that such practices should be readdressed (Sasson 29). It would also appear that such deep-seated cultural practice contributed to the continued perception that women are lesser beings. By law, they are not supposed to interact even at work or eating places such as McDonald’s. It is a common sight to see women and men make clearly separated from one another. Owing to this, men have continued treating women as lesser species so that they are not accorded equal opportunities (Sasson 74). It is such a belief that has seen no women promoted to management positions such as CEOs since doing so would imply that they have to give orders to men. In a bid to avoid such a scenario, strict cultural practices, starting with the dressing code, have been implemented to make women be seen as inferior to men. Lastly, many women have been denied the right to education, particularly women from paternal societies like Africa and Islamic world, due to cultural practices that place the boy-child at a vantage position. As Kristof noted from Maha Muneef, many women had been disenfranchised from equal opportunities not just in the Muslim world but globally. The Beijing Conference on gender issues may have served to enlighten the world on the plight of women but it did not end their plight. In this regard, there are still cultural practices that oppress women and young girls, thereby denying them the right to equal opportunities as men and boys. In Africa, for example, there are still instances of early forced marriages for teenage girls as well as female genital mutilation. Such practices have their roots in cultural beliefs and practices that have been overtaken by time (Sasson 61). It is because of this that any oppressive cultural practice on women should be discouraged. On the other hand, many scholars and some women have defended some cultural practices that have been seen as retrogressive. Such personalities have advanced various arguments to counter the perceptions about their cultural practices. To begin with, some believe that following such cultural practices is tantamount to doing God’s will since they have a religious backing. Taking the case of the Saudi Arabia’s abaya for instance, some women folk from the same cultural background have argued that it is religious to do so. They believe that doing so is in conformity with God’s commands. Such a position makes some sense. That is because when religion is embedded into the argument, it becomes difficult to convince someone otherwise. That is because any attempt to do so would be seen as an attack on religion by one whom the very religion considers a non-believer. Others have seemingly supported the apparent cultural oppression of women on the argument that there is room to do what all other women do, only that it has to be in private. From an ethical and moral perspective, backing up dressing code with claims of decency sounds convincing to some extent. Every society has its moral codes. Although the morals codes of such cultures may be seen to be repressive, Kristof notes that many “oppressed” women have faith that conducting their affairs in such a manner is the best way to go. They assert that they have the freedom to do the same things women from the West do, only that they have to do them in a different way. Some of the people in support of traditional cultural practices believe that women who follow such cultural practices of prescribed dress code are safer. They believe that such cultural practices keep women safe from possible sexual violence and abuse against them. Probably that is because they put on nothing suggestive that would provoke any desire from men. Such a claim may be seen to insinuate that in the instances where women have been sexually harassed, it has been so because they put on sexually provocative attire (Jordan 37). Finally, those who see nothing wrong with Saudi Arabia abaya as a dress code for women folk argue through the prism of cultural relativity that every society is distinct from the other (Jordan 56). They feel that Islamic women, particularly in Saudi Arabia, are liberated the way they are. Their defense is that just as women from the West wear mini-skirts, and no one complains, so should women from Islamic culture be left at peace to wear their abayas without anyone complaining. The difference, they say, is due to cultural variations. In conclusion, one may observe that the question about feminism and post-feminist in different parts of the world may be approached through different prism. Whereas as a section of the world population may feel that particular cultural practices are repressive on women, some, including those perceived to be oppressed, see nothing wrong with their practices. Such differences in opinions could be justified or unjustified depending on arguments forwarded. However, it is quite apparent that such issues should be approached with caution. Works Cited Jordan, Ann T. The Making of a Modern Kingdom: Globalization and Change in Saudi Arabia. Long Grove: Waveland Pr Inc, 2011. Print. Kristof, Nicholas D. “Saudis in Bikinis.” The Norton Reader. 12th Ed. Peterson, Linda H., and Brereton John C. New York: W.W. Norton Publishing, 2007. Print. Sasson, Jean. Princess: A True Story of Life Behind the Veil in Saudi Arab. 2010. Atlanta: Windsor-Brooke Books, LLC. Print. Read More