Feminism Freedom Movements Critique - Research Paper Example

Name: Tutor: Course: Date: Feminist Freedom Project Introduction Although women across the world have always played important roles in different capacities, serve serves only to underline that although the roles played by women everywhere have always been acknowledged as important, most of them have not received the recognition and prominence they deserve; not until in the late 20th century that a culture of true equality between the sexes began to take shape but this has also been quite sporadically. However, the women’s liberation movement arguably offers the best chance of changing the level of inequality between sexes. In the recent past, many Muslim have been taking very active roles social-political struggles in their respective regions. They are have been making their voices heard, demanding more rights and putting forward a new vision of women especially in Islamic religion resulting in a number of a wide range of interpretations especially what feminism implies in the context of Muslims and whether this is what they want (Whitcher, 2005). At the same time, the renewed fight for their rights has been accompanied by deep implications in today gender politics. This may be partly attributed to the Islamic reactions which in essence have ironically exposed women issues bringing them to the fore. Currently, gender ideologies and advocacy for the status of all women especially in Muslim societies have been under very keen scrutiny both in the national and international arena. Consequently most women based movements are being increasingly mobilized around gender issues in their day to day life experience and with sometime facing conservative backlash with many of them using various methods (Bodman and Tohidi, 1998). However, the question that may arise is whether the activities carried out by the women are in line with Islamic ideology or whether such actions are against ‘conventional wisdoms’ aims at women empowerment. Based on this backdrop, the paper seeks to sheds some light on a feminist movement that is as surprising as it is forward-thinking. In particular, it focuses on two freedom movements namely: Muslim Women against FEMEN and Hijab Uppropet (i.e. “Hijab Outcry”) in Sweden. In order to present the key points, the paper is structured in three main sections. The first section relates to an account and justification for the two case studies, highlighting some of the unique features of the movements. The second section gives brief background of the two movements touching on their establishment and their objectives. The third section is dedicated to analysis of the two cases highlighting on the various ways in which the different themes are presented. The final section is conclusion drawn from the rest of the paper. Justification My interests and decision to study the two groups is informed by several reasons. First, their unique approaches towards liberation of women and championing for their rights but more importantly prescribing what dignity, respect and empowerment for women should consist of and perspectives that have not always been taken into account and which trigger fierce debate. The Muslim Women against FEMEN movement particularly intrigued my interest since it is essentially a feminist group going against another feminist group. A particularly prominent incident was a day they called “International Topless Jihad Day” where topless protestors stood outside of mosques around Europe in solidarity with a Tunisian girl who had taken topless photos of herself to fight religious oppression in her country. However, the people FEMEN were trying to represent opposed this method of protest. A group named “Muslim Women against FEMEN” immediately went into action on Face book. This online campaign was to show how, contrary to what non-Muslims think, they aren’t being oppressed by their religion but however are extremely insulted by FEMEN for making it seem like the ‘hijab’ is a symbol of oppression and not giving the freedom to millions of Muslim women around the world who choose to cover their heads and bodies as an adherence to Islamic moral and sexual codes (Keddie, 1994). Even the Tunisian student, who FEMEN were standing in solidarity with, criticized FEMEN by stating that “I’m against that. They didn’t insult a certain kind of Muslim, the extremists, but all Muslims.” I found it interesting that even though FEMEN’s intentions are admirable in that they are fighting against oppression, the way they have gone about it seems pretty askew. On the other hand, Hijab Uppropet (Hijab Outcry) in Sweden is intriguing since it goes beyond pejorative “veil” as used in the oppression of women through controlling their sexuality , individual freedom and choices and empowerment but also demonstrates how Muslim women are entangled in the crosshairs of national security conflicts (Fekete, 2004). Secondly, my choice for the two groups is also informed by the fact that they have dominated the media in the recent past. For instance, the so-called “resurgence” of feminist activism is currently being reported by journalists and commentators with young women seemingly at the forefront. Actually the media was probably the first to explain the two movements even before coming into the lime light of academic discourse and debates. On the face of it, the hubbub generated by the media may seem more or less overstated but taking a keen look, one is able to appreciate its role in exposing the contemporary crisis. My interest in the two groups is motivated by my upbringing and growing up in the Middle East thus a strong passion for any movement which seeks to liberate women and champion for their rights and freedom. The two movements have great potential and good platform for change if used appropriately but more importantly, I do support gender equality including the rights of Muslim women to dress as they please since I value choice and individual’s autonomy. Women against Femen Muslim Women against FEMEN was established as a response towards another feminist group, FEMEN protesting that contrary to popular belief particularly from the non-muslims, they aren’t being oppressed by their religion at least as illustrated by FEMEN whose establishment can be traced in 2008 which at the time of its establishment comprised of approximately three hundred members and who were young women under twenty five years with higher education. In 2008/2009, the movement focused mainly on sex-tourism, prostitution and gender rights. However, from 2010, the design of the movement and their activities shifted to topless proactive campaigns or rallies. Today, the number of topics and themes covered by the movement has increased including political issues affecting women. The Hijab Outcry movement The Hijab Outcry movement in Sweden was initiated after young pregnant women wearing a hijab was harassed and attacked by an unknown individual who yelled Islamophobic slurs at her before slamming her head into a car, causing her to pass out. Her hijab was also ripped off her head during the attack. This incident sparked a movement where Swedes wore headscarves in solidarity with the victim and to show respect to other Muslim women who wear hijabs in Sweden. Swedes of all religious backgrounds showed their support on twitter. This included Social Democratic figures, television hosts, and even included men and children. It is interesting to see that even though hijab is sometimes seen as oppressive or anti-feminist, this movement asserts that the essence of feminism is self-determination for women, the freedom to make choices regardless of what those choices are (Hoddad and Findly, 1985). This is contrary to a religious obligation and a duty to have the Hijab which the Male dominated has used to oppress women who are often victimized for declining to obey the religious rules and norms of Islam. To date, the aims and objectives of the Hijab Outcry movement has gone beyond encouraging modesty and religious orientation towards Islam to more or less a political stance in a bid to retain support for Islamic identity while resisting western influences (Bullock, 2000). Analysis As discussed in the foregoing section, the major difference between the two groups concerns their establishment and their respective aims as well as the unique approaches employed by the two in taking up questions of freedom and the concepts term used to designate them. Muslim Women against Femen is a group reacting towards negative depiction of their religion as brought about by another group, FEMEN which is absurd in its approach such as using public imitation of sexual abuse. The Muslim Women against Femen maintains that they do not have to be discriminated based on their religion thus raising awareness and attention to the vital issues of the Ukrainian society and the world at large; that their religion is not as brought about by the FEMEN which employs the use of binary opposition of the female sexuality by exposing the nudity. For instance, the activities employ use of protesting topless while imitating the acts of physical or sexual abuse/harassment, coitus and urination in the public domain which to others are simply private matters which should be otherwise kept invisible. The strategy used by the adherence of the group is supposedly aimed at declining their sexuality/bodies as person instead of being taken as a tool or instrument for male domination or patriarchy (Thomas and Stehling, 2013). The Muslim women against FEMEN believe that Femen’s campaign allegedly aimed at saving Muslim women does more harm than good ; that is enhancing the acceptance of contemporary western values and norms failing to appreciate the existence of religious diversity. Unlike the Women Against Femen movement, The Hijab Outcry movement in Sweden is conservation in nature and persist on wearing the veil (hijab) in order to affirm to the authenticity and a return to the traditions as but at the same time disenchantment with the prevailing political system (Hoddad and Findly,1985). Similarities Both of these movements are similar in that they tackle the issues of discrimination against Muslim women while advocating for their rights, sexuality and Democracy among others. For instance, The Hijab Outcry movement draw attention to the "discrimination that affects Muslim women" in Sweden while highlighting the need to wear the veil based on individual choice without being attacked or ridiculed (Aziz, 2012). Muslim women are frequently discriminated against when applying for work with hijab being the main issue (Otterbeck, 2003) and unlike her male counterpart, any woman who wears the headscarf is caught at the intersection of discrimination against religion. Specifically, recent cases show that these women face the false choice between protecting their own physical safety and that of their children, obtaining employment, or actively engaging in the political process, and exercising their religious freedom and individual expressive rights (Aziz, 2012). Unfair treatment of one based on wearing the Hijab is on its face a violation of the right to exercise one’s freedom of conscience and religion (Otterbeck, 2003). The same theme, discrimination against women is well portrayed in Muslim against Femen. However, the members oppose the method the activists expose their sexuality protesting against male domination. The members of these group may be taken as response oppressive nature of the male dominated and Islamic religion in restricting women’s role to conventional ideals of mother, virginity and family but at the same time of bare breast in case is desecration of all traditional interpretation of femininity. It also paints a vivid picture of radicalism especially in the street character of their protests which in one way of another violates the boundary between the traditionally male spaces of the street and female world of household. Further, the use of symbolism is apparent in both movements. For instance, stripping by is therefore a means by which women can “take back our bodies” in the broader fight against patriarchy. In the case of Hijab Outcry Movement, hijab is used as a symbol of heritage, ethnic pride, self identity and adherence to Islamic moral and sexual codes(Ahmed, 1992) as well as “a way of defending ones modesty based on a Islamic norms” ( Lazreg 1994,p.135). In addition, the veil symbolizes an affirmation of authenticity and a return to the traditions as well disenchantment with the prevailing political order (Hoddad and Findly, 1985). The two movements are reactionary in nature and seek to protect the minority group, the Muslim women from discrimination. For instance, the hijab Outcry movement was formed to protest against the perceived negation of ethnic and religious identity through restricting the use of the hijab in public spaces especially outside of the Muslim community and compelling women to veil as a sign or strong statement against subjugation of Muslim women (Ahmed, 1992). Muslim Women against FEMEN is also reactionary in that they are not happy with the approach used by FEMEN group in advocating for their rights. Yet another similarity between the two movements is that they group members are offended by other groups, community and the society at large. For instance, Muslim women against FEME are disgusted and offended by the shameless activities of FEMEN obsessed with sexuality and sex appeal and seemingly supporting oppression and launching huge attack and discriminating Muslim women not only in Ukraine but all other Islamic nations. Through their actions, FEMEN tend to be prejudicial and reinforce fanatical, cunning and malevolent Muslim male on the other hand, and the oppressed, powerless and slavish Muslim woman on the other. Similarly, the Hijab Outcry movement seems to be unhappy or offended by the system which is rather discriminative in nature based on the use of Hijab thus directly impacting on the autonomy and self esteem and religious freedom (Otterbeck, 2003). Lastly, the two movements does not take place in a vacuum but occur within a community or by extension society and both are dialogical in nature , that is, their have been established though a process of dialogue and life experience among the grieved individuals . Conclusion Clearly, it is fair to draw a number of concluding remarks from the foregoing discussions. Firstly, despite the existing and possible link of the two movements and feminism, their value for gender discourse is undeniable. The approaches use may be seen as discrediting but highlight vital issues pertaining to gender equality, freedom of choice and some aspects of democracy. Secondly, this paper highlights on the need to review the meaning of women’s rights and empowerment as the concepts are quite relative and subject to different interpretations based on people world views, beliefs and ideologies. In my opinion, there is need to sufficient consideration the women perspective especially the victims of discrimination. Otherwise, any opposing ideology which lacks her views or opinion should be rendered either radical or invalid. Works Cited Aziz, S.F. The Muslim “Veil” Post-9/11: Rethinking Women’s Rights and Leadership, Policy Brief, Institute for Social Policy and Understanding and the British Council, Washington DC, 2012. Bullock, K. Challenging Medial Representations of the Veil. The American Journal of Islamic Social Sciences 17 (3) 2000: 22–53. Fekete, L. Anti-Muslim racism and the European security state Race and Class. London: Thousand Oaks, 2004. Keddie, N. R. The Revolt of Islam, 1700-1993: Comparative Considerations and Relations to Imperialism," in Comparative Studies in Society and History, Vol. 36(3) 1994: 463-487. Lazreg, M. The eloquence of silence: Algerian women in question. New York: Routledge, 1994. Otterbeck, J. The Legal Status of Islamic Minorities in Sweden, Journal of Conflict and Violence Research Vol. 5 2003:31-51 Shively. Religious Bodies in Secular States: The Veil in Turkey and France, 2005. Thomas, T., and Stehling, M (2013). Transcultural and Transmedia Practices of Naked Protest: The trans‐/local network of FEMEN and its (self‐) representations in media discourse In (Mis) understanding political participation, Ludwig-Maximillians-Universitat Munich (Germany), 2013. Whitcher. The Effects of Western Feminist Ideology on Muslim Feminists, Masters Thesis, Naval Postgraduate School, 2005. Read More