Gender equality and Islam

Gender equality and IslamCHAPTER I IntroductionIntroductionNowadays, in virtually of the time, whenever we consider some Islam, we immediately visualize suicide bombing, jihad, terrorism, violent protests, repressive regimes and veiled wo custody in the Middle vitamin E. That means we, unknowingly, build a sense of negative feelings towards Islam world. E excessly when we conceive ab reveal a muslin wo adult male, we or so always think they be the victims who ar suffering from sexual practice discrimination, inequality and injustice. However, since my young age, whenever I found and met with muslin feminine friends, almost totally of them be happy, friendly and peaceful and so I came to take outside(a) doubts about the founding of grammatical sexuality inequality at bottom muslin society. Especially when I started to train the course named Gender, Labor and Human Rights, I begin to have haemorrhoid of questions on gender inequality issues in Islam world. This ma kes me to read a lot of books, document and journals concerning gender problems in muslin countries. Therefore, in this paper, I try to make the analysis of gender inequality issues in Islam world. In my opinion, it is very pregnant to know about another(prenominal) theology and culture properly and, otherwise, we burn down make wrong judgments on another religion and we can even make wrong bearing and improper insults on them.First of all, before we criticize any religion or any culture, we should remember what is written in Article 18 of universal Declaration of Human Rights.Everyone has the unspoiled to laxdom of thought, conscience and religion this right includes freedom to change his religion or belief, and freedom, either alone or in comm building blocky with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.(UN 1948)Therefore, we must respect their religion and, at the analogous time, we have to try to distinguish ways to attain third Millennium Development goal which states Promote Gender Equality and Empower Women.Generally, it is mostly fictive that gender equality has been present in western countries long time ago. However, it is important to note that, until a hundred years ago, Western women had virtually no rights in law or practice. It means gender inequality has been in place for quite an a long time not just in Moslem world, merely overly in a lot of countries around the world. However, when we look into the Quran, it can be seen that Islam gave far-reaching rights and a defined status to women before the prime(prenominal) European woman suffragette. Therefore, the general assumption of the presence of gender inequality in Islam cannot be correct and so we do need to find out why gender discrimination came into existence in Muslim world and how we can help and bring gender equality for Islamic women.Therefore, in my paper, I will try to explore and analyze what c aused gender discrimination to be present in Muslim world and examine whether is it is possible attain gender equality goal within the framework of Islam religion. Before I mention my analytical framework, I would like to describe seven types of gender inequality which is stated by Amartya Sen. He differentiated and categorized gender inequality into seven different forms much(prenominal) as fatality rate inequality, natality inequality, Basic facility inequality, special opportunity inequality, professional inequality, induceership inequality and household inequality (Sen 2001). It would be perfect if I can go into details in these seven issues and collapse whether it is prevalent and how intense it is in Muslim world. However, because of the limitation of time and space here, I will analyze establish on four perspectives namely economic, educational, wellness and policy-making perspectives, using two case studies on Tunisia and Indonesia. Finally, I will try to answer how g ender equality could be achieved in Muslim World. ground Information of IslamWhat is Islam?The very word Islam translates from Arabic as submission or obedience (to the will and laws of Allah as set down in the Quran) and the word Muslim, with the kindred Arabic root, means that person or thing which copys Allahs law.(Horrie and Chippindale 2001)One of the key institutions of Islam is the Islamic law (Sharia). The Sharia is derived from the Quran and Hadith the texts that record the sayings and practice of the prophet, which have been compiled over a deoxycytidine monophosphate after the death of the prophet Mohammad (Starken 2005).In fact, when we look back into the history, it can be found that Islam, Judaism and Christian religions have quite close relations in the past, but, now, they have been quite different in their contents and beliefs. Whatsoever, it is not a deniable fact that those muslin countries in the Middle East did possess a glorious time in the past. Since 622A D (CE) when Islam was founded, this Religion has been spreading all over the world and, now, the number of Islam believers reached 1.5 billion in 2005. It became the second largest religion after Christianity and it is slake growing at 19%.Additionally, byout evolution over time, Islam has been differentiated into some(prenominal) categories.In certain ways, Muslims are the similar everywhere, and barely their societies are different everywhere. Confronted by the wide range and diversity of Muslim societies, the present generation of writers suggests their categorization thus Moroccan Islam, Pakistani Islam, Malay Islam and so on. (Ahmed 2002)Nowadays, at the time of globalization, Islam religion has been questioned by the west whether this religion is against homo rights or not. At the same time, gender discrimination issue also becomes a very controversial topic for Islam among international scholars.CHAPTER II Islam and GenderIslam and Gender equalityAccording to the global gender gap index 2009, it can be found that most Middle East and North Africa region countries not only continue to perform far below the global average, but also do not show untold improvement over the last year or have deterio placed with the exceptions of Israel, Bahrain, Algeria, Morocco, Egypt and Saudi Arabia, each of which has improved as compared with their unconditional scores in 2008. (Hausmann et al. 2009). Moreover, out of 134 countries, the countries which got the least overall gender index score are mostly from Muslin countries, with Yemen at the bottom.In addition, we generally perceived that muslin women are denied a number of basic human rights under Islam, which range from the requirement of a guardian to enter a marriage to the obligation of the wife to obey her husband (Starken 2005). Additionally, we are hearing lots of stories about how women were set at a lower standard and bullied by muslin men and so we are nigh blaming Islam religion and Prophet Muhamma d.However, when we really want to understand the whole situation as an unbiased analyst, we must be very careful in criticizing another religion. When we look into Quran, we can find that the basic premise of Quran is that women are spiritually and morally equal to men. In one verse, the Quran statesThe Believers, men And women, are protectors, One of another they enjoin What is evil they observe Regular prayers, practice Regular charity, and obey God and His Apostle. This ethical and religious equality between men and women can be summed up in terms of respect between spouses, obedience to God, and practice of the five pillars of Islam. Their roles are defined as complementary. Other Quranic laws preached several enlightened ideas in favor of women, such as property and educational rights (Halila 1984).Concerning education, the Quran Sura 35 Verse 28 statesThose truly fear Allah, among His Servants, who have knowledge.Moreover, Prophets Hadiths repeatedly emphasizes the acquirement of education and knowledge for every Muslim male and female. For workout, one Hadith states that , Seeking knowledge is a duty of every Muslim, man or woman. (Ayisha Lemu 197825). Another Hadith states, Seek knowledge from the cradle to grave. (1978 25). Another Hadith states that, Father, if he educates his daughter well, will enter Paradise. (The World Bank theme July 9, 1993 25). Yet another Hadith states that, A mother is a school. If she is educated, then a whole people are educated (Shamley 2009).Moreover, there are still a lot of verses in which womens rights are well-stated and so it is sure that gender equality is not something incompatible with Islam religion itself.Factors for Gender Inequality in Muslim WorldHistorical FactorsFirst of all, we cannot forget about the long history of patriarchal dominance throughout the history in which most of the Islamic belles-lettres are almost exclusively in the hands of male religious scholars who interpreted in patriarchal way. Additionally, Muslins faced Eurepean colonization almost inevitable. Moreover, we can find lots of misusage of Islamic religion throughout the history by many a king. Hence, in 1981, Iman Khomeini saidUnfortunately, true Islam lasted for only a brief stay after its inception. First the Umayyads and then the Abbasids inflicted all kinds of damage on Islam. Later the monarchs ruling Iran continued on the same path they completely distorted Islam and completed something quite different in its place. The process was begun by the Umayyads, who changed the nature of government from divine and spiritual to worldly. Their rule was based on Arabism, the principle of promoting the arabs over all other peoples, which was an aim fundamentally opposed to Islam and its desire to abolish nationality and united all mankind in a single community, under the aegis of a state indifferent to the matter of race and colour. It was the aim of Umayyads to distort Islam completely by reviving the Arabism o f the pre-Islamic age of ignorance, and the same aim is still pursued by the leaders of certain Arab countries, who declare openly their desire to revive the Arabism of the Umayyads, which is nothing but the Arabism of the Fahiliyya. (Ahmed 2002) Moreover, concerning one of the most well-known issues, head scarf, it is not really check to Islam religion since Quran itself instruct women to cover their hair, breasts and private split in public and not ask anything more. However, forcing women to cover their entire bodies as in much of Arabia and Iran is again cultural rather than Quranic, as are many other examples of discrimination against, or maltreatment of, women throughout the Muslim world. These include the practice of removing parts of the female genitals, so-called female circumcision or genital mutilation which is widespread in Muslim Arabia and Africa. Whilst the Quran does place restrictions on Muslim women, it also guarantees them the right to own and inherit proper ty, to participate fully in political affairs and to sue for divorce in short a complete, separate reasoned identity. (Horrie and Chippindale 2001)Even though Prophet Mohammed did not discriminate women, after his death, religious scholars, kings and administrators e childbedated and exaggerated the idea of mens role as protectors and very much reshaped Quranic injunctions in ways that suited them (Halila 1984).Colonial FactorsAnother important causal factor for gender inequality lies in colonialism.The impact of colonialism from the last century onwards affected society externally and internally in the most extreme manner. First and foremost, the already existing sexual divisions and roles of labour were further exaggerated. Colonialism imposed foreign values at the same time as it destroyed or eroded native ones. As a result, society collapsed internally, its destiny unsure, its confidence evaporated. Man retreated into the shell of exacting customs and sterile ritual, findin g a form of security there. They also pulld their women to hide bed burkhsa (shuttlecock veils) and remain invisible in the courtyards of their homes. In India, Mughal princesses were trim down to becoming prostitutes. The stereotype of Oriental females as chattels and playthings was formed. It was a bad time for Islam, a time of retreat. When the European masters began to leave from the middle of the twentieth century Muslim women were to be glimpsed still in various degrees of deprivation and subjugation. They still have to recover. Too much has been damaged. Deprived of economic and hereditary rights, and everywhere behind men in education, women formed into an inferior class. The actual situation of women, their social status and privileges, is usually far re campaignd from the Islamic idea, whether in the tribe, village or the city. (Ahmed 2002) In fact, the Islamic civilization was virtually wiped out during the era of Colonialism, and thus what is left is a confused jumble of customs, religious ideas, imported governmental structures, political turm crude, and poverty (Emerick 2002).Economic FactorsOne important point we could miss to take into account is economic impact on gender issues. First, we cannot deny the existence of gender discrimination on labor issue in this world. Before we solve the division of labor and wages problems among men and women, it is very important to introduce women into the labor industry which will keep them out of their confined kitchens where they cannot learn anything and can get no idea to improve their gender role. As long as the women are engaged in Labor force, they can still at least get access to economic opportunities which have lots of impacts on their lives. However, it depends on the type of economy in which the country is introduced for women to get better access to labor markets.In Middle East oil-rich countries, the economic growth due to oil and mineral extraction is found to be a major cause for under representation of women in the workforce. First of all, oil production did shape the country economy. When countries discover oil, their naked as a jaybird wealth tends to produce an economic condition called the Dutch Disease, which is characterized by a rise in the real exchange rate, and a transformation of the economy away from the traded sector (agriculture and manufacturing) towards the non-traded sector (construction and services) (Corden and Neary 1982). Hence, in oil-rich Middle East countries, the traded sector cannot flourish and only non-traded sector becomes dominant. In many developing countries, women are largely utilize in the traded sector, in low-wage jobs in export-oriented factories and agriculture and they are excluded from many parts of the non-traded sector, such as construction and retail, since these jobs typically entail heavy labor, or butt with men outside the family (Anker 1997). Therefore, oil booming resulted in the inability and failure of women to join the nonagricultural labor force in non-traded sector. In fact, the entry of women to the labor force can boost female political influence since women in the workforce get a chance to form and join informal networks by which they can later attain collective action to lobby, influence and change a nations policy for the betterment of women. In those oil-rich Middle East countries, since the women miss chances to join workforce, they are far from acquiring collective bargaining power and they cannot influence in politics and policy making of the country.Hence, the lack of womens participation in economy has important policy implications. First, it reduced economic opportunities for women. Second, it reduced their political influence. Third, it may foster Islamic fundamentalism (Ross 2008). A recent study of 18 countries found that when Muslim women had few economic opportunities, they were more likely to support fundamentalist Islam (Lisa Blaydes and Drew Linzer 2006).Therefore, here, it is very important to accept and admit historical, colonial and economic causes as the real causes for gender inequalities in Islam.CHAPTER III CASE STUDIESCase Study One TunisiaBackground Information of Islam in TunisiaTunisia was decolonized from French colonial rule in 1956, and Tunisia was led for trine decades by Habib Bourguiba, who advanced secular ideas, including emancipation for women, the abolishment of polygamy and compulsory free education. Within a few months after independence, the government changed the former family code and speed the enrolment of girls in primary and secondary schools and so, by the 1980s, enrolment rates for both girls and boys became very high. In 1987, Ziane El Abidine Ben Ali, who continued with a disfranchised fall against Islamic extremists, became president and he is still in power up to now. Tunisia is in the centre of North Africa and it has the population of 10.2 million according to UN in 2009 (BBC 2009). Its human developm ent index (HDI) in 2009 is 0.769, falling in mediocre development group and it got 98th rank around the world (UNDP 2009). Even though it is a muslin country, womens right in Tunisia is among the most advanced in the Arab world.Gender Equality Movement in TunisiaIn Tunisia, womens liberation movement went hand in hand with the efforts to free the country from colonization. The first advocates of womens liberation were the first nationalist leaders. The most prominent nationalist and womens liberationist figure in Tunisia was Abdellaziz Thoalbi, who coauthored a modernized book called The broad-minded Spirit of the Koran published in Paris in 1905. In this book some Quranic laws pertaining to women were reinterpreted from a liberal point of view, and education emends and a progressive unveiling of women were called for (Halila, 1984). In 1930, when the feminist movement gained momentum, Tahar Haddad, a young intellectual, worte a revolutionary book called Our Women in Islamic Law and Society, in which he called for reforms in favor of women. In 1935, another attempt was led by a group of nationalist students, studying in French universities, who published the first feminist journal, Leila, in which the problems involved in the progressive emancipation of Tunisian women were addressed.their emancipation platform included important points such as access to education and the abolition of the veil. As feminism and nationalism ran parallel in the 1930s, so did effective emancipation and social modernization in the postindependence era (Halila, 1984).Economic tinge on gender role in TunisiaUnlike other Middle East countries, Tunisia has a diverse economy with important agricultural, mining, tourism and manufacturing sectors (Horrie and Chippindale, 2001). Tunisia expanded its textile industry (traded sector) since about 1970 through exports, relying on low-wage female labor, and weathering changes in European trade policies and, now, it has the highest female la bor participation together with Morocco in the Middle East. This high rate of womens participation in labor force has contributed to its unusually large and vigorous gender rights movements. Moreover, Tunisia has womens organizations that focus on female labor issues, including the right to maternity leave, nurture the minimum work age, sexual harassment, and gaining rights for domestic workers. The womens movement began with an important advantage shortly after independence, President Bourguiba adopted a national family law that gave women great equality in marriage, and opened the door to major improvements in female education and employment (Rose 2008).Impacts and Achievements of Womens Rights Movement within Islamic religious Framework give thanks to all-out efforts of feminists along the history, Tunisia achieved lots of success in gender issue. One of the spectacular successes in the history of emancipation was the abolition of polygyny. The third verse of the fourthly Sura h mentioned asIf ye fear that ye shall not Be able to deal justly With the orphans, Marry women of your choice, Two or three, or four. And the same verse of Surah IV goes on to sayBut if ye fear that ye shall not Be able to deal justly (with them), Then only one In a latter verse, it is mentionedYe are never able To be fair and just As between women, Even if it is Your ardent desire (Surah IV, Verse 129)Mahmoud Al-Annabi, president of the Court of Appeal, remarked In regularize to protect the family, it was decided to take into account the impossibility of treating two or more wives equally. Moreover, President Bouguiba stated in his official speech on 13 August 1976 asPolygamy is no longer acceptable in the twentieth century and constitutes an insult to the spirit of justice God never ordered that womans arrogance should be trampled underfoot nor that she should be made mans victim.Finally, the modern Tunisia simply chose to outlaw polygyny in Article 18Polygamy is prohibited. M arrying more than one shall incur a penalty of one years imprisonment and a fine of 240,000 francs or either of these.The legislation wanted to prove that, while polygyny was implicitly permitted, it was not an obligation (Halila, 1984). Additionally, lots of reinterpretation of Quran were done and women got more spaces in other issues such as marriage, divorce, dowry, the veil, etc.Later on, the womens movement has been more successful, raising the fraction of female-held parliamentary seat form 6.7% in 1995 to 22.8% in 2002 the highest in the Middle East, and higher than in Western countries like the United States, the United Kingdom and Canada (Rose 2008). Concerning education, the percentage of matriculation of girls in primary and secondary school increased from 34.6% in 1967 to 40.9% in 1980, and from 25.8% in 1964 to 36% in 1980 respectively (Halila, 1984).According to the Gender Gap Index 2009 invoice as in the figure 2, Tunisia scored 0.623 and it was ranked as 109th ou t of 134 countries (Hausmann et al. 2009). In terms of political empowerment, it ranked 77th and it got 97th in terms of educational attainment. Concerning health, its maternal mortality ratio per 100,000 live births is 100 and maternity benefits are well covered by social security services and so Tunisia got 90 the rank. Concerning employment issue, female adult unemployment rate is 17.33% and male adult unemployment rate is 13.11% and so the gap is not much different.Even though Tunisia is a muslin country, it has been very successful in gender relations and so it means gender inequality issue does not totally depend on the religion. In case of Tunisia, it is very pellucid that their gender equality can be promoted thanks to the reinterpretation of the Quran and their way of economic growth depending on traded sector which brings and engages lots of women into the workforce. Nowadays, Tunisia became a unique example of successful reform among Arab and Muslim countries. Therefore, we cannot blame the religion all the time for gender inequality issue and Tunisia is a very remarkable example that gender equality is possible to be achieved within the Islamic religious framework.Case Study IndonesiaBackground Information of Islam in IndonesiaThe Republic of Indonesia is the world fourth most populated country and it got independence on 17 August 1945 after Japans surrender (Database 2008). Its human development index (HDI) in 2009 is 0.734, falling in medium development group and it got 111th rank around the world (UNDP 2009). It has the largest population of Muslims in the world and it is commonly stated that 90% of its over 230 million inhabitants are Muslims (wieringa 2006). Islam came into existence in Indonesia during the 13th century and, since the beginning of 19th century, due to the spread of Dutch colonialism, patriarchal culture was strengthened and institutionalized primarily in the legal system. Accordingly, even though the constitution guaranteed e very citizen equality under law and government, Indonesian family law still applied different legal principles to different groups based on religion, customs and gender. This can be primarily attributed to a patriarchal interpretation of Islam (Katjasungkana 2004). Soon after independence, Islamic groups have been fighting for the establishment of an Islamic state. In the late 1965 and the early 1966, at the time when Sukarno was replaced by Suharto, the two major groups, namely Nahdlatul Ulama (NU) and the more rigid Muhammadiyah, grew closer and Suhartos New vagabond state was built on womens social, political, and sexual subordination, a policy justified by both anti-Communist and Islamic sentiments (wieringa, 2006). Various laws were enacted in which womens subordinate position was entrenched, such as the 1974 marriage law (Katjasungkana and Wieringa, 2003). As a result, the women became more suppressed than ever before. It has been a long way Indonesian feminist scholar, activ ists and women have struggled for womens rights within Islamic religious framework.Gender Equality Movement in IndonesiaA Muslim feminist discourse is built around the reform of Islam along gender-sensitive terms, incorporating womens rights, such as those contained in the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) (wieringa, 2006) . In those movements for Womens Rights, non-governmental organizations (NGO) play a major role and so UNIEFM stated and know that Indonesia has a strong NGO base, working to end violence against women, fighting for new government policies and providing tending for women who have experienced violence (UNIFEM 2009). After the goal of the womens movement in 1965-66, after the fall of Surkano, Yasanti founded in 1982 by some young Muslim activists was the first reappearing feminist organization (Wieringa, 2006).One of the best-known womens rights organizations is the Indonesian Womens Association for Justice (Asosias i Perempuan Indonesia untuk Keadilan, APIK) which was established in August 1995 to fight for gender justice in Indonesia, using the concept of gender and transformative legal aid. APIK launched legal assistance program, its core program, by which it provided direct legal aid to women who are victims of violence and discrimination. APIK conducted this program in the form of consultations (direct, via email or by telephone) and litigation (representing and accompanying clients, who are referred to as partners so as not to form a patronage relationship inside and outside the court). It was also active in the palm of legal advocacy and training, and conducted research (Research and Policy Study Program) onThe history of the Marriage LawThe response of religion towards gender stereotypingThe impact of gender stereotyping in the Marriage Law on various state policiesThe attitude of poor communities towards gender stereotypingDiscrimination of women in the legal system as observed from C EDAWArticles in the Quran and Hadith that support the principle of gender equalityThe position of women under Islamic Law in IndonesiaBaseline research on VAWImpact of gender stereotyping on the working conditions of low-income womenAn alternative Report on the implementation of CEDAW in IndonesiaMoreover, APIK provide legal information to the public and specific target groups through campaigning and public education. It also strengthened a national network for feminist legal activities, both nationally and internationally (Katjasungkana 2004).APIK claimed that Islam is not only for women but for the whole of humanity, women included. They distinguished between the basic principles of Islam, which are unchangeable, and fiqhi, the thoughts of the ulema (Muslim scholars), who are only human after all and therefore prone to biases. They advocated legal reform in Indonesia in which gender biases introduced by fallible fiqhi are eliminated (Wieringa, 2006). Nursyahbani Katjasungkana, API Ks founder, introduced the concept of gender-sensitive transformative legal aid (Katjasungkana and Wieringa, 2003). Then, a broad range of womens organizations were involved in these debates and struggles. The major groups are APIK, the Womens Research Institute, and the mass-based Koalisi Perempuan Indonesia (KPI Coalition of Indonesian Women for Justice and Democracy), the secular Womens Human Rights Commission. Even Shinta Nuriyah who is the wife of NU leader and former president Abdulrachman Wahid and Musdah Mulia who is the head of the gender unit of the otherwise very conservative Ministry of Religion joined the movement (Wieringa, 2006).Impacts and Achievements of Womens Rights Movement within Islamic religious FrameworkNeedless to say, womens organizations fought a very long, hard and tough battle in the midst of suppressive regime, Islamic fundamentalists and extremists. Often, they were violently intervened by arresting, detaining, even kidnapping and murdering female acti vist (Katjasungkana, 2004). However, because of their relentless efforts, women can move much forward than ever before. On top of their couragous advances, the downfall of the New Order government of Soharto in 1998 offered great opportunities to non-governmental organi