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Ed Webb

King Charles III's Admiration for Islam Could Mend Divides | Time - 0 views

  • Almost 30 years ago, then-Prince Charles declared that he wanted to be a “defender of faith,” rather than simply “Defender of the Faith,” to reflect Britain’s growing religious diversity. It created a bit of a storm in a teacup, as he had clearly not meant that he would be changing the traditional role so much as adding to it. The new King is a particular type of Anglican: one that on the one hand, is incredibly tied to the notion of tradition; but on the other, has shown a great deal of affinity for both Eastern Orthodox Christianity and Islam, two religions clearly outside the Anglican fold that he must now titularly lead.
  • the King has been quite public about his admiration for Islam as a religion, and Muslim communities, both in Britain and abroad.
  • Privately, he’s shown a lot of sympathy for where Muslims are in difficult political situations, both in Europe and further afield. Robert Jobson’s recent Charles at Seventy claims that the King has significant sympathies for the Palestinians living under Israeli occupation, for example. It’s also claimed that he disagreed with dress restrictions imposed on Muslim women in various European countries.
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  • in 2007 he founded Mosaic, which provides mentoring programs for young Muslims across the U.K. He also became patron of the Oxford Centre for Islamic Studies, where he gave his most famous speech, “Islam and the West” in 1993
  • If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilization owed to the Islamic world
  • “Islam can teach us today a way of understanding and living in the world which Christianity itself is the poorer for having lost. At the heart of Islam is its preservation of an integral view of the Universe.”
  • he also argues that the West needs Islam in the here and now. There does not seem to be a parallel in any other Western political figure.
  • the world will also get used to a Western head of state who sees Islam in quite a different light than the waves of populism across Europe and North America
anonymous

freedomhouse report on Iran - 0 views

  • assumed political control under a supreme leader, Ayatollah Ruhollah Khomeini. Despite massive participation by women in the revolution and a subsequent increase in the
  • assumed political control under a supreme leader, Ayatollah Ruhollah Khomeini. Despit
  • Despite massive participation by women in the revolution and a subsequent increase in the levels and forms of women's social presence and educational achievements, the Islam
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  • assumed political control under a supreme leader, Ayatollah Ruhollah Khomeini. Desp
  • The women's rights movement is reasonably well-organized and surprisingly effective considering the repressive conditions within which it operates.
  • Continuous pressure from women's groups led to government reforms concerning women's education, employ
  • ment, suffrage, and family law under the Pahlavi dynasty, which ruled from 1925 until 1979.
  • The "era of construction" under President Ali Akbar Hashemi Rafsanjani (1989–97) ushered in some positive changes to the government's gender policies.
  • a of uneven reform under the presidency of Mohammad Khatami (1997–2005). Women's sociopolitical participation and civic activism increased considerably, while restrictions on personal freedoms and dress were loosened.
  • Iran experienced an er
  • However, attempts by reform-oriented members of the parliament (the Islamic Consultative Assembly, or Majlis) to make progressive changes, including ratification of the Convention on the Elimination of All Forms of Discrimination against Wo
  • men (CEDAW), were blocked by the conservative Guardian Council.
  • The election of President Mahmoud Ahmadinejad in 2005 marked a return to power for hard-liners and negatively affected alm
  • ost all areas of women's social life. Violations of human rights generally an
  • omen's rights in particular have intensified, and censorship has increased. The overall condition of women in Iran has also suffered from revived sociopolitical restrictions on women's dress, freedom of assembly, social advocacy, cultural creativity, and even academic and economic activity.
  • growing globalization
  • ased access to new communications technology, and recent demographic changes have countered some of these negative trends
  • c Republic brought many negative changes to women's rights and personal freedoms.
  • The system explicitly favors men over women
  • Article 19
  • Article 20
  • Article 21
  • Shari'a is the only source of legislation under Article 4 of the constitution. Therefore, any changes or reforms made to women's rights are contingent upon th
  • e political influence of the ulema (Islamic clerics) and their interpretation of Islam.
  • In an effort to protect their members, many women's nongovernmental organizations (NGOs) are depriving themselves of the resources available to similar groups in other countries. Even international awards that include monetary prizes have become a source of tension and political divisions among the activists.[25] While most groups avoid accepting any financial help or even symbolic awards from "Western" sources, some see this as yielding to government pressure in a manner that is contrary to their practical needs and interests.
  • Since the women's NGOs cannot simply wait for or rely on the CEDAW ratification, they should both pursue major campaigns like Change for Equality and continue to create smaller movements focused on individual issues, like
  • equality in inheritance and access to justice for victims of domestic violence.
  • Women in Iran have the right to vote and run for public office but are excluded from holding leadership roles in the main organs of power, such as the office of the supreme leader, the Assembly of Experts, the Guardian Council, the Expediency Council, the judicial branch, and the presidency
  • There has been very little female representation in the executive branch or the diplomatic corps. President Khatami appointed the first woman as one of Iran's several vice presidents, and she also served as head of the Environmental Protection Organization. Another woman was appointed as Khatami's presidential adviser on women's affairs and led the Center for Women's Participation Affairs within the President's Office.[62] Ahmadinejad also chose a woman for this post but changed its name to the Center for Women and Family Affairs. Marzieh Vahid-Dastjerdi, who had held a seat in parliament twice before, was appointed as the Minister of Health in September 2009, becoming Iran's first female cabinet minister. At the same time, two other female minister c
  • andidates nominated by Ahmadinejad were rejected by the conservative parliament
  • While most feminists have maintained their independence from state-sanctioned bodies and organizations, they still collaborate and build coalitions with women's groups that wo
  • rk within the reformist Islamic camp or lobby the state organs for legislative changes.
  • In the run-up to the 2001 presidential election, 47 women nominated themselves as candidates, and in 2005 that number grew to 100, though it fell to 40 in 2009.
  • involvement in city councils as a method of influencing community life and policies.
Ed Webb

The Politics of Image: The Bedouins of South Sinai - 1 views

  • For a foreign power to successfully occupy, control and integrate the Bedouins into the new state-system entailed the disruption all of the above; from the nomadic lifestyle and lack of social stratification, to ourfi laws, loyalty to the tribe, and the notion of collective identity
  • turning Egypt into a modern nation-state. To that end, he had to first re-organize Egyptian society, streamline the economy, train a bureaucracy to effectively run a centralized government, and build a modern military. “His first task was to secure a revenue stream for Egypt. To accomplish this, (he) ‘nationalized’ all the Egyptian soil, thereby officially owning all the production of the land.”13 As a result, all tribal or communal rights to landownership were not legally recognized. With the disenfranchisement of land came the disenfranchisement of image. In order to exert control over Sinai, the government restricted movement, imposed taxes and demanded payment for camping and grazing. It also started to co-opt certain individuals from various tribes, and favor some tribes over others, which in turn disrupted the Bedouin hierarchy based on sex, age and seniority.14
  • Sykes-Picot agreement in 1916. The agreement divided the Arab provinces of the Ottoman Empire outside the Arabian Peninsula into areas of British and French control or influence. As a roaming people whose livelihood depended on seasonal movement from one pasture to another, cementing the border left them with no choice but to become sedentary. This severance from “fundamental elements in their economic, commercial and social universe,”15 exposed the Bedouin to a whole new level of poverty
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  • the role of “The Sheikh” was invented, as mediator between the government and the inland population. Unlike the wise and elderly tribal sheikhs who were appointed through tribal consensus, these “sheikhs” were co-opted by the government. They did not protect the independence of the tribes, they did not arbitrate disputes, and they had little power in local affairs. Still the power of these sheikhs for hire was “exalted, since it was through them that decrees of government were transmitted to the tribesmen.”17 Although they were viewed as “agents of the occupier,” the Bedouins were left with no choice but to turn to them in issues pertaining to their economic and political lives
  • Prior to 1952, “Egypt had the largest consumer market for hashish in the Middle East. Turkey, Lebanon and Syria were the largest regional producers of the drug.”20 The smuggling route ran through the more accessible desert areas of the Middle East, crossing the TransJordanian Plateau, the Negev, and the North Sinai to Egypt. With the ousting of King Farouk in 1952, Abdel Nasser started to fortify the North of Sinai to prepare for nationalizing the Suez Canal. As a result, the smuggling route had to move to the mountainous and inaccessible South Sinai. Thus, the South Sinai “smuggler” came into being, and made use not only of his unemployment, but his nomadic prowess and knowledge of his cavernous terrain. The logic was, if the state treated them as outsiders, then they might as well exist outside the law. After all, smuggling was more lucrative than any grazing or menial government job could ever be
  • the smuggling business continued even after the Israeli occupation of the Sinai Peninsula in 1967. “Assuming that the Egyptian border guards would be given a cut of the drugs as a bribe, they chose to allow the smugglers to continue operating the drug traffic to Egypt, on the logic that drug use by Egyptian soldiers could only benefit Israel.”21 However, when the Eilat-Sharm road opened in 1972, the Israelis feared that the inexpensive drug might find its way into their own lucrative drug scene, and effectively ended all activity
  • Whereas the Egyptian administration distributed a sadaga, meaning charity, through their hired sheikhs, the Israelis personally distributed basic food staples from the American charitable organization CARE to the heads of every family.25 They also organized visits to villages in Israel, built a total of eleven clinics, offered formal vocational courses in Dahab and Sharm El Sheikh, employed half the Bedouin population in the oil fields, and in military and civilian construction, and at the request of the sheikhs, built them a total of thirteen schools in South Sinai alone. The Bedouins, who had expected to be dealt with impersonally, were quite amused with the new perks. Still, while most embraced change, they never let their guard down. In other words, there were no illusions of loyalty. Israel was still seen as an “occupying power.”
  • the Israelis also created “The Exotic Bedouin.”
  • One way for the Bedouins to mark their territory was to come up with an image that would help define and differentiate them. As a result, the “Muslim Bedouin” was born. The issue of self-definition became an urgent one when relations with outsiders ceased to be conducted through sheikhs and Bedouins came into increasing contact with the West. They felt that all Westerners, whether tourists or soldiers, Israelis or Europeans, Jews or Christians, invaded their privacy and threatened their traditions and customs.28 For example, in keeping with the Sinai image as an exotic, all-natural paradise, the tourists sunbathed in the nude, a practice that Bedouins took great offense to. When they expressed their dismay and requested that the behavior of tourists be regulated, Israeli authorities responded by explaining that they wanted nothing to do with the issue. Seeing that the “Bedouins were not permitted by either Israeli or Egyptian law to impose their own laws on non-Bedouins.. the problem could not be resolved.”29 In response, the Bedouins encouraged an Islamic revival of a very paradoxical nature. They still worked in tourism and came into contact with tourists everyday, but all the money made was “purified” by lavish expenditure on mosques and shrines of Saints and excessive manifestations of religious zeal. “‘We are Muslims,’ (they said) ‘they are the Jews.’”30
  • While the Bedouins were trying to disassociate themselves from the West, Egyptian policy was heading in the other direction. To complicate matters even more, “state-supported Muslim institutions, such as Al-Azhar University, invested this official policy with an Islamic sanction.”31 Result was an institutional type of Islam, one that was mainly constructed to fight the remnants of Nasser’s socialist regime. In this context, it was hard for the Muslim Bedouin to demonstrate loyalty merely by waving the flag of religion. The fact that Egypt signed a peace treaty with Israel did not help bridge the gap either. Were the Bedouins to be viewed as fellow Egyptian returning from exile or were they treacherous collaborators?32 More importantly, which of these images was more beneficial to the state?
  • “The Villain” was born; an all-encompassing figure who stood for many ills all at once. He was uncivilized, lawless, treacherous, and dangerous. The most important thing for the state was to cater to the economic interests of Cairo’s elite in the Sinai, from the military and the industrialists, to the members of political parties and ministers. This goal could only be achieved through a label that would blunt Bedouin capacity to organize, gain sympathy, and attract media attention. In 1980, “Law 104, providing for state ownership of desert land and thus making the whole Sinai government property was changed to permit private ownership.”33 The law had some devastating effects on the Bedouins. Their land claims were not legally recognized, and they were subsequently displaced “with no government compensation.”34 In their place, the land was repopulated with peasants to solve the unemployment problem in the urban center. The once virgin coast became littered with grotesque infrastructure that paid no heed to damaging the natural balance of the environment; thousands of them were framed and sent to prison after the terrorist attacks on Sharm El Sheikh and Dahab in 2004 and 2005
  • a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond
  • every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves
  • All what is left of Bedouin life is its cultural identity, and they hold on to that dearly. “The Bedouin is not Egyptian,” a young man in a white cotton head dress said, “The Sinai is not Egyptian or Israeli. It is Bedouin.” This is all that is left. In the age of state-systems, modernization and globalization, the world is becoming increasingly hegemonic and indigenous cultures are losing the battle. The world might like to think that it is without borders, but say that to a Bedouin and wait for a response.
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    Some flaws here, but worth a read/some thought.
anonymous

FreedomHouse Report on Saudi Arabia - 0 views

  • The Basic Law of the Kingdom of Saudi Arabia does not guarantee gender equality.
  • A vigorous progressive movement,
  • Due to an enforced
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  • nd women in public, the opportunities for women's employment remain limited
  • n men a
  • separation betwee
  • e that work in these fields will become more widely available to women in the future. Higher education, in fact, is one area in
  • performed men in terms of PhD degrees earned.
  • which women have significantly out-
  • Article 8
  • consultation, and equality in accordance with Shari'a, or Islamic law. However, Shari'a in Saudi Arabia does not offer equality to women, particularly regarding family law. Instead, women are considered legal minors under the control of their mahram (closest male relative) and are subject to legal restrictions on their personal behavior that do not apply to men.
  • In 2004 a royal decree affirmed the principle of equality between men and women in all matters relating to Saudi nationality,[5] but women remain unable
  • to pass their Saudi citizenship automatically to their noncitizen spouses and children.
  • Saudi Arabia ratified the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 2000, with reservations stating that the kingdom is under no obligation to observe terms of the treaty that contradict Islamic law.
  • 8 report was critical of Saudi Arabia's compliance with the convention and called for Saudi Arabia "to enact a gender equality law."
  • committee's 200
  • In 2007 and 2008, renewed pressure mounted to allow women to drive, and an ad hoc Comm
  • ittee for Women's Right to Drive organized a petition addressed to the king.[19] In January 2008, days after Saudi Arabia faced criticism by the CEDAW committee for restricting "virtually every aspect of a woman's life,"[20] the government announced that a royal decree allowing women to drive would be issued "at the end of the year."[21] In March, the Consultative Council recommended that women be allowed to drive during the daylight hours of weekdays if they get permission from their guardians, undergo drivers' education, wear modest dress, and carry a cell phone. To allay concerns about women's safety, the council added the imposition of a sentence and a fine on any male in another car talking to or sexually harassing a female driver.
  • As of October 2009 these goals had not been implemented, but government approval for the idea of women's driving is a milestone for the kingdom.
  • At the end of 2007, the long–standing bans on women checking into hotels alone and renting apartments for themselves were lifted by royal decree, and a women-only hotel opened in 2008 in Riyadh
  • Government efforts to support women's legal right to work are in reality ambiguous, giving comfort to those who believe that women should stay at ho
  • me as well as to those who demand the right to pursue economic independence.
  • t. Statistics on women's economic activity vary somewhat depending on the source. According to the Ministry of Economy and Planning, women constituted only 5.4 percent of the total Saudi workforce in 2005
  • Two such obstacles
  • mixing the sexes in the workplace and the requirement that a woman's guardian give permission for her to work.
  • women have recently been appointed to elite ministry posts, university deanships, and directorships in quasi-governmental civic organizations
  • The opening of a women's department in the law faculty at King Saud University in Riyadh raises the possibility of appointments to judgeships for women in the future
  • The Internet has played a major role in political activism in Saudi Arabia by helping to bring human rights abuses to international attention.
Michael Fisher

Soul-Searching in Turkey After a Gay Man Is Killed - NYTimes.com - 2 views

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    Gay man in Turkey killed by his own father...
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    And no one would stand up for him but that one woman did say that "killing is a bigger sin," that's so heartbreaking that his father killed him.
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    This article talks about the " tensions between the secular modern Turkey of cross-dressing pop stars and a more traditionalist Turkey, in which conservative Islam increasingly holds sway". I am doing my research paper partially on Turkey's role between the Middle East and Europe and have found that Turkey is slowly moving towards more eastern views and ideals. This may be a result of the rejection of Turkey from the EU.
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