Iesha Javed

Student’s Name Professor’s Name Subject Date Developing feminism in the Middle East Literature Review The question of greater rights for women and a more feministic socio-cultural framework for the future of Saudi Arabia is both interesting and perplexing. This owes to the fact that although part of a larger socio-cultural landscape of the Arab world, Saudi Arabia has its own peculiar cultural norms and distinct idiosyncrasies. As these elements blend into a regional form of patriarchy that seeks to distinguish between the respect that women command in society versus the rights they hold, the experience of other Arab states and traditional societies globally with regards to women’s emancipation is crucial to developing a future framework for a more egalitarian Saudi society. Interestingly, while most western scholars tend to demand that Saudi Arabia and most Muslim countries accept a blanket transformation with regards to women’s’ rights, they fail to realize that a Western solution might be ineffective in fostering any lasting transitions in any part of the Muslim world. The realization that any attempt at restructuring gender roles or the status of women in society must be based on the regional ethos and cultural sensitivities has been echoes by many researchers. Lara Deeb argues in her book An Enchanted Modern that modernity in the Arab world has its own flavor and loses its charm once compared to the West’s idea of modernity. Depending on a shi’i interpretation of Islam the Dahiyya suburb of Lebanon is presented in her book with its peculiar motto of public piety being women’s holy war (Deeb 204). Further, while the question of women’s participation in the workforce might be an issue long resolved by the rest of the world, the Arab world continues to grapple with the questions of how women in workspaces impact the socio-cultural landscape of nations like Saudi Arabia. Whether women’s participation in the workspace is a threat or a blessing is a debatable issue in the Arab world. As Fatima Mernessi observes, the idea that women’s movement in society needs to be restricted is a positive sign in some ways since in the western history women were viewed as fragile and weak and unworthy but Muslims view them as powerful creatures who must be disciplined (Hijab 9). Most of the researchers who wrote in the mid and late 90’s present a bleaker picture of the hurdles faced by working women and entrepreneurs in Saudi Arabia. To these early scholars the basic issue is the inability of women to function effectively as employers, managers, or entrepreneurs due to restrictions that the law puts on the interaction of these women with males and their ability to function without male guardians (Doumato 568). Although, it would be wrong to make the same remarks today since a number of these laws have been relaxed a lot remains to be done. In fact, several studies treat the issue purely from a legal perspective. Nadia Hijab discusses the controversy surrounding Egyptian Law 44 of 1979 which has a direct bearing on family law and women’s rights. She discusses not only how Egyptians struggled to uphold it despite its many lacunae but also how a framework based in Shariah served as justification of many precepts of the law (Hijab 32-35). The UN report Palestinian Women discusses in detail the implications of the ratification of CEDAW by Palestinian authorities in 2009 (UN 81-86). Another interesting perspective to the whole debate about women’s rights and status in the Arab world is that of their contributions and roles in society. As to who determines these roles is still unclear through traditionally women have been thought to suit roles as mothers, caregivers, teachers and nurses better than their involvement in more challenging and intellectual fields that are traditionally seen as a male bastion. This in turn is seen to contribute to the lack of authority and power that women have in the middle east. For instance, Nadia Hijab quotes the Kuwaiti lawyer Badriyah Al Awadhi who believes that the weak position of women in Arab society has to do with the fact that they are unaware of their rights and have almost never participated in legislation and law making (Hijab 9). Lack of women’s participation in the capacity of lawmakers, politicians, thought leaders, lawyers and policymakers is thus one reason that is seen to contribute to their marginalization. One of the most unpopular aspects of Saudi society has been the kafala or guardianship law. Most researchers on the topic agree that most of lack of equal rights that restrict the participation of women in society stem from the inequalities enshrined in these laws. Even the most conservative circles have voiced concern over these infamous laws that require women to constantly seek the consent of their guardians over matters of personal choice and liberty. Further, the problem for women is even more severe in cases where a woman has no female relatives to support her and represent her. In this regard the case of elderly women in Arab society who lack male guardians has caught the attention of several studies along with the problems faced by Arab women is political turmoil and state hegemony. The case of Palestinian women and their problems under an Israeli occupation has been discussed by Olmsted under a broader study of Arab patriarchy. Now that female populations in Syria, Lebanon and Yemen have been displaced and disenfranchised in large numbers, the impact of such transitions on the rights of women is yet to completely gauged. However, considering that currently countries like Saudi Arabia are relatively much more stable, the socio-economic aspect of women’s rights often takes a center stage. It is also interesting to note that several researchers disregard the western yardsticks that are often employed to study the phenomenon of women’s rights in the Arab world. They insist that owing to the Arab Muslim world’s unique epistemological, historical and cultural background (Zamberi 124), much of the unnecessary criticism that has been levelled against Islam particularly must be shunned. Even Olmsted observes that much of the western interpretation of Arab patriarchy is one-sided and neither takes into account the respect given to the elderly or the power women enjoy with advancing age in these societies (Olmsted, 54). Further research also points out that patriarchy is dynamic and still evolving in Arab society as it assimilates traits of modernity (Olmsted 56-58). Also, with regard to religion, particularly Islam, in the Arab world, contemporary scholarship has pointed out that there is little relevance between the current state of women’s rights in Muslim countries and the teachings of Islam. Institutions such as child marriage which has been discussed in detail by the UN Report on child marriage in the Arab world itself is legalized at a stretch of Islamic law (ESCWA). Shahim (1996) demonstrates how fundamentalism and its perspective of women is as problematic in the Christian West as in the Arab world. Some like Khaled Abou El Fadl of Speaking in God’s Name go to the extent of arguing that it is a lack of awareness of Islamic law that is responsible for the lack of rights among female populations of the Arab world. Nevertheless, given that women have participated in all kinds of fields in the Arab world despite the skepticism and criticism from fundamentalist corners, some studies are aimed at studying the participation of Arab women as leaders in fields as challenging as Environmental Protection. Samia Saad studies not only the ways in which Arab women can affect transformations in the Environmental protection field but also how their participation has been reciprocated. It has also been lamented that although women may be allowed to participate in such fields they are actually discriminated against by not being provided with an equal access to resources and opportunities as men would in their place (Saad 7-9). Additionally, it has also been observed that a part of the debate on women’s rights in the Arab world is dominated by emotions and rhetoric which fails to see the bigger problems from the smaller auxiliary issues. Particularly that many feminists fail to distinguish between the notions of “rights” and “respect” that women command in Arab society is seen to contribute to a lot of misunderstanding. Further, as Amani (2005) seeks to elaborate, more studies should be devoted to studying the consequences of the seclusion of women from active participation in society particularly with regards to educational opportunities (Amani 45). Further, while lack of equality in Arab society is a major problem, it is also significant to note how politicians benefit by manipulating the very notion of women’s role in society and greater rights. In Reconstructing Gender Nadje Al Ali explores multiple facets of the dilemma faced by Iraqi women in relation to movements of subjugation and empowerment that have been witnessed in Iraq, often used as a tool of political manipulation and power grabbing. (Al-Ali 739). Although rival regimes have come forth with divergent ideologies and concepts of gender relations, the plight of Iraqi women remains unaddressed. Al Ali explains how even seemingly secular regimes in Iraq view women in a very utilitarian perspective (Al Ali 745) like birthing soldiers, creating a renewed version of patriarchy. It is clear from a survey of available literature on the topic and the experience of the Arab world up to this point that any ready-made solution imported from the west is destined to fail, particularly in Saudi Arabia. In conclusion, it is imperative for a sustainable transition with regards to the status, role, and rights of women in Saudi society, that all sections and stakeholders be taken into confidence. Also, such a transition should be gradual and begin at the grassroots with better opportunities for women in education, employment, law, and politics. Also, that any new framework that replaces current norms and paradigms must be based in the regional ethos of the middle-east, particularly its Islam tradition and heritage, to resonate with the masses and policy makers. It is only then that any lasting contribution can be made to secure better rights for women in Saudi Arabia and the Arab world. Works Cited Al-Ali, Nadje. "Reconstructing Gender: Iraqi women between dictatorship, war, sanctions and occupation." Third World Quarterly 26.4-5 (2005): 739-758. Web. Accessed 9 March, 2017. Doumato, Eleanor Abdella. "Women and work in Saudi Arabia: how flexible are Islamic margins?." The Middle East Journal (1999): 568-583. Web. Accessed 9 March, 2017. El Fadl, Khaled Abou. Speaking in God's name: Islamic law, authority and women. Oneworld Publications, 2014. Print ESCWA (2016), "Child marriage in humanitarian settings in the Arab Region", in Child Marriage in Humanitarian Settings in the Arab Region: Dynamics, Challenges and Policy Options, UN. Web. Accessed 9 March, 2017. Gerami, Shahin. Women and fundamentalism: Islam and Christianity. Vol. 9. Taylor & Francis, 1996. Print. Hamdan, Amani. "Women and Education in Saudi Arabia: Challenges and Achievements." International Education Journal 6.1 (2005): 42-64. Web. Accessed 9 March, 2017. Hijab, Nadia. Womanpower: The Arab debate on women at work. Vol. 16. Cambridge University Press, 1988. Print. Deeb, Lara. An Enchanted Modem: Gender and Public Piety in Shi'i Lebanon. New York: Princeton University Press, 2006. Print. Olmsted, Jennifer C. "Gender, aging, and the evolving Arab patriarchal contract." Feminist Economics 11.2 (2005): 53-78. Web. Accessed 9 March, 2017. Saad, Samia Galal. Environmental management and natural disasters mitigation: Middle Eastern gender perspective. United Nations Division for the Advancement of Women, 2001. Web. Accessed 9 March, 2017. State of Palestine, Ministry of Women’s Affairs (2013), “Towards a legal structure for women’s empowerment”, in Building Ties: Towards Integrated Strategies and policies for empowering Palestinian women, UN. Web. Accessed 9 March, 2017. Zamberi Ahmad, Syed. "Evidence of the characteristics of women entrepreneurs in the Kingdom of Saudi Arabia: An empirical investigation." International Journal of Gender and Entrepreneurship 3.2 (2011): 123-143. Web. Accessed 9 March, 2017.