A Border Passage Sparknotes

Women have few rights and things available to them in the country. If there is a conflict between a man and a woman, the woman is who receives the blame even if it wasn’t their fault since they are seen as inferior. On top of that some are born illegitimate like Mariam and face even more hardships for things then again out of their control. Through the actions of men such as Rasheed or Jalil this important meaning is expressed. This is to spread awareness to the reader that while it seems obvious that men and women should have equal rights, some countries don’t believe in the idea.

These texts along with the article “Veil of Ignorance” by Leila Ahmed share a common issue, which is misjudging women based on

Women are not permitted to work outside the home or attend school, and are required to wear a burqa in public. Domestic violence was widespread, and women had few legal options or protection. Women accused of adultery or disobedience faced public

Lila Abu-Lughod focuses cultural difference using anthropology to express her points while still remaining objective about how those cultural differences are portrayed, used, and misrepresented in "Do Muslim women really need saving? Anthropological reflections on cultural relativism and its others. Lila Abu-Lughod. ""Do Muslim Women Really Need Saving?

Advocating and safeguarding human rights is a venerable moral responsibility that transcends gender, culture, race, and religion. However, as Lila Abu-Lughod contends in her book Do Muslim Women Need Saving? , those championing the cause of Muslim women’s rights need to thoughtfully consider the social, cultural, historical, and religious backgrounds of the diverse array of women they are trying to represent. Abu-Lughod, is an anthropologist who has been researching and recording women’s lives for over twenty years, with much of her research occurring in the Middle East (Abu-Lughod, 2015). After witnessing Muslim women being used as a political platform for the United States to justify military action in the Middle East, Abu-Lughod began examining her ethnographic research to evaluate Western and Eastern perceptions of the oppression of Muslim women (Abu-Lughod, 2015).

Each principle that females had to follow rooted from the end of the Afghan-Soviet War where people turned to Islam as an escape which only contributed to these backwards religious laws. The most prominent rule regarding women's clothing was the requirement for all females to wear Hijabs which according to the Islamic faith is to protect women from “evil eyes' '. Anyone involved in women not abiding by laws would be punished along

In fact, the term Islamic feminism becomes a global phenomenon during 1990s and is a contrast to secular

In Islamic cultures gender roles can still be seen very prominently in modern times. The Islamic story, Thousand and

Women have come up trying to champion for their rights in different countries. In most regions where Islamic religion is dominance, the women lack most privileges that are enjoyed by men. Women are not allowed to walk without veils especially when going to public places or attending public functions. Previously, the public world was dominated by men but veiling allowed women to be part of it. Veiling increased the safety of women in the twentieth century and they were allowed to undertake occupations that could only be done by men as highlighted by Badru & Sackey (2013).

“God Gives, Man Robs” While Sultana’s Dream speaks about Rokeya’s educational philosophy, her ‘God Gives, Man Robs’ (Hossain, 2006 [1927]) explains the most important aspect of her feminist philosophy, Islamic feminism. (Hasan, “Marginalisation” 189) Struggling for women’s education and engagement in public life and for an enlarged political role for women, she did not go against her religion or cultural values, however (189). Hossain (1992: 4) notes: ‘When Rokeya looked for role models to show that emancipation was possible, she turned not to Western women but those of the subcontinent or the Muslim world’. In her denigration of the oppressive patriarchal social structure, she critiques a host of Indian socio-cultural inflections mixed with Islam, not religion itself.

It is important to emphasize here, that just because the women follow gender traditional rules that are mentioned in their scripture, as it was seen with the Muslim women who wore the hijab because it was mentioned in the Quran (Burke, 2012), does not mean that they believe in its' scriptural inerrancy. This is as they also can believe that their scripture is inspired by the word of God. This is also known as Epistemology (Hempel & Bartkowski, 2008). This means that it is not truly the word of God but inspired by the word of God. This is why it is important to measure the strength of the women’s belief in scriptural

My only participant that was fully knowledgeable about female circumcision had previously learned it in this class. She in particular had a very interesting take on it. Her opinion was that it was another way to “oppress” women. “It is a way for men to control women’s sexuality and by controlling their sexuality--they consequently control them in general.” Her comparison between male and female circumcision was that male circumcision is not done to oppress males, it stems from a totally separate idea.

In Africa and a few other Muslim countries, girls need to undergo a painful ritual which is Female Genital Mutilation when they reach a certain age. This is a typical Islamic ritual, that is cutting of the clitoris of girls in order to curb their sexual desire and maintain their virginity before marriage. In Muslim cultures, women are less responsible for attributing the family than men so they are treated relatively inferiorly as well on the basis of Quran (2:228), “And the men are a degree above them [women]”. The practice, in most Muslim countries, has tremendous consequences: many girls bleed to death or die of infection due to the unsanitary equipments and uneducated techniques. Most are mentally traumatized.

Rather, their patriarchal traditional interpretations are oppressive, which were interpreted in terms of men 's vision and desire. These interpretations tended to endorse gender inequality and discrimination against women. Hence, re-interpretive approaches of the religious text from a female perspective are needed for conceptualizing and establishing new guidelines for traditional Islam. Therefore, I have advocated modern re-interpretive approach from females’ perspective, through engaging in ijthad, in order to challenge traditional interpretations of Islamic principles. Firstly, the historical contextualization: this method involves “researching the occasion of a verse’s revelation.”

Sex difference can be divided as either ‘internal’ or ‘external’. External religious issues can be studied from an outsider’s perspective that includes the influence of religious perspectives on social issues. Internal religious are defined that religious beliefs and practices about the roles and rights in government, education and worship. According to studies about gender patterns in religions, it is said that women are more likely to be religious than men. There are some statistics investigated by Beit-Hallahmi and Argyle in 1997, these show us three basic possible causes of why is there difference between the percentage of female religious and male religious.