Do Muslim Women Need Saving?

Abu‐Lughod, Lila

doi:10.4159/9780674726338

Cited by 1,001 publications

(207 citation statements)

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“…USWMCF sees wearing the veil as a sign of oppression, lack of agency, male domination, ignorance, and backwardness (Abu-Lughod, 2013;Mahmood, 2005).Women of cover, as the former President G. W. Bush called Afghani women, were used as a way to justify the U.S. war in Afghanistan (Le Renard, 2014). After being liberated from the oppression of the Taliban who were removed from power in 2001, these women did not throw off their burqa.…”

Section: Wearing the Veilmentioning

confidence: 99%

“…Many scholars argued that USWMCF erased the aspect of culture and does not address this dialectic in its analysis of women's issues in the Middle East (Abu-Lughod, 2013;Al-Sarrani & Alghamdi, 2014;Al-Sibai, 2015;Crowley, 2014;Dixon, 2011;Mohanty, 2006). USWMCF ignores the cultural, historical, economic, political, and religious systems that shape women in different parts of the world.…”

Section: Ignoring the Cultural Historical And Political Systems Thatmentioning

confidence: 99%

“…Additionally, this large scarf represents the poor street sellers. However, these women who wear a burqa or chadorwere described as mute garbage bags by a German human rights poster (Abu-Lughod , 2013). …”

Section: Wearing the Veilmentioning

confidence: 99%

“…American women's identity presented during these three generations, its views, and its struggle against inferiority, were shaped by the historical, and sociopolitical climate within the boundaries of the United States. Thus, the views and the conclusions of U.S. feminism are criticized as being applicable only in developed countries with a benefit to white middle class women (Abu-Lughod, 2013;Crowley, 2014;Dixon, 2011;Mohanty, 2006).…”

Section: Introductionmentioning

confidence: 99%

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The Limitations of U.S. White Middle-Class Feminism in the Middle East

Sendi¹

2017

IJGWS

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Feminist movements have long histories in the majority of the world's nations. These movements called for women's rights, but in different ways with unique ideologies. However, Western feminism, and more specifically U.S. White middle-class feminism, is the most dominant movement that affects women's identities worldwide. This paper included discussion of the hegemony of U.S. White middle-class feminism. After presenting a very brief overview of the history of U.S. feminism, this paper included further examination of seven limitations that make U.S. White middle-class feminism inapplicable in non-Western societies, and specifically in Middle Eastern countries. These limitations include (a) ignoring the cultural, historical, and political systems that shape women in the Middle East; (b) misinterpretation of some religious practices; (c) generalizing women's conditions; (d) universalizing Western values; (e) playing the role of the savior; (f) ignoring the influence of Western imperialism; and (g) ignoring women's strengths and actual needs. Finally, this paper included suggestions that can be taken into consideration to reduce the gap between U.S. White middle-class feminism and other types of feminisms in the Middle East.

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Section: Wearing the Veilmentioning

confidence: 99%

Section: Ignoring the Cultural Historical And Political Systems Thatmentioning

confidence: 99%

Section: Wearing the Veilmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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The Limitations of U.S. White Middle-Class Feminism in the Middle East

Sendi¹

2017

IJGWS

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“…Neste, às interseccionalidades de sexo, raça, classe deve ser adicionado o reconhecimento das assimetrias globais e das hierarquias de poder entre países. Ainda, busca-se realizar a análise das causas da subordinação de gênero dentro de contexto cultural específico, ressaltando-se história, memória e ética e recusando-se uma compreensão universalista das pretensas necessidades "da mulher" -que leva a uma visão das mulheres do Terceiro Mundo como "vítimas a serem salvas" -e também o artifício do relativismo cultural, que engessa as possibilidades de crítica à realidade de opressão de gênero (ABU-LUGHOD, 2013;Millie THAYER, 2009;ALEXANDER, MOHANTY, 1996). Essa "reinvenção" do feminismo como um projeto de política transnacional, já apontado por Nancy Fraser (2007), adiciona criticidade também à disciplina Relações Internacionais, na qual é visível no seu mainstream teórico o ocultamento da questão de gênero (Fred HALLIDAY, 1999).…”

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