The Symbol Veil In Muslim Women Religion Essay

The Symbol Veil In Muslim Women Religion Essay This research paper aims to define the symbol veil in Muslim women. Aside from being a form of dress or hijab, it bears symbols of their oppression, social control, religious sanctions, invisibility and socio-political status, according to Watson. This has been an almost global concern for a sense of freedom. In Saudi Arabia and some parts of Asia alone as well as North Africa, countries like Afghanistan, Iran, Egypt and Northern Cameroon practice Islam as a monotheistic religion with Quran as their religious text and Muslims as followers. Wherein, its women have been the part of a continuous discussion. Topics include the issue of the veil and how groups have been separated into account of maintaining its practice or not. Some admits a total ignorance of their religion and culture, while there are Islamic feminists who have shown a passion to reclaiming the emancipatory message of the Quran on using veils as part of the earliest traditions in Muslim communities. Such a scenario has attracted angers and frustrations in retort to the deliberate racism afflicted on Muslims especially in US colonies. Moreover, when Muslim women use veils showing a pictogram of ignorance and oppression, it has given fear to the younger population. Following patriarchy means having power over womens lives and in this lieu, these Muslim women wants to free themselves from its bonds. They want others to see themselves as an active part of the community vying for the same equal rights that allows them to be its members, workers as well as reformists. If the static colonial image of a Muslim woman wearing a veil does not improve in the future, they can deny their own culture and faith in religion. Chapters What is a Veil? A veil is a piece of loose, opaque, non-distinctive clothing wrapped around the body in modest to be able to hide a wearers head, torso and ankles, but leaving the face, hands and feet exposed (Hoodfar, 1992.) In Muslim women, it is called (Woodlock, 2000) hijab, a simple headscarf. Why should they wear a veil? It is part of their identity. On the other hand, Arab men are required to wear the keffiyeh, a traditional square cotton cloth that is use as a headdress. Other names are (ya)shmagh, ghutrah, hattah or mashadah (Kaitlin, 2008.) Importantly, a veil is worn as a religious item in the Islam faith, because members show demonstrates honor to an object or space. In Quranic verse, it means that there is a definition of separation in the sacred from the mundane. In the entire practice of Islam dress codes, its women members compete to gain a whole and complete image on being a pure and dedicated mother, sister, sister-in-law or daughter of their faith (Billaud, 2009.) Before, all members were asks to wear a veil, but with the entry of westernization and colonization there was a separation of responsibilities to wear one (Hoodfar, 1992.) Among the Arab urban elite, men began to copy new ways to dressing from their traditional keffiyeh. Yet, there are also a small percentage of Muslim women following the same pattern (Hoodfar, 1992.) The veil also underwent varied changes to fashions through out history. Some reasons entitle wearing a veil to show respect on conventional values or there are others who uses this to beautify their faces with make-up. Nevertheless, there have been other negative connotations to the symbol of a veil to which it can show a fundamentalist Islam in equal terms on extremism or terrorism (Van Santen, 2010.) Today, it bears a political meaning. Yet, Muslim women still continue to defend this choice. Its Origins and Language The practice of wearing a veil in seclusion of women comes from a pre-Islamic and non-Arab Middle Eastern and Mediterranean society tradition. If we trace along the history line, the first instance to veiling dates back to the 13th century BC in an Assyrian legal text. During that time, only respectable women are permitted to wear veils, wherein prostitutes are not allowed wear a veil (Hoodfar, 1992.) It was a sign of status and a part of the elite ways in ancient Greeco, Roman, pre-Islamic Iranian and Byzantine empires. After then, Muslims was able to seclude a life from the conquered regions and followed traditions in wearing veils. Nowadays, both non-Muslims and Muslims recognize this way as an Islamic phenomenon. Even if in the Quran, there are no specific mentions of the veil. Examples of descriptions, but not directly mentioning the use of veil, are Surah al Nur verses 30 31. This requires women to cover their chests and jewelry, which also means to wrap their whole body in clothing. Adding to this is Surah al Ahzab verse 59, that asks the Prophet wives to enveloped tightly their bodies, because they are should not be recognized, disturbed and molested outside. Though modern critics have rationalized that others also follow this form of dress, it was not until Safavids period of influence that the symbol status of veils was seen in the Muslim ruling class and urban elite. In 19th century, it was promoted as a major Muslim symbol, which members have fought for in the name of Islam and not for protecting culture practices. Honor, Veiling and Etiquette in Afghanistan No Muslim woman can embody the face of Islam. Any insight to wearing a veil does not account for a completely understanding on the faith of Muslim women. The point of discussing its purposes and symbolism is to keep an open-mind and listen (Kaitlin, 2008.) The veiling practices widely differ from regions, ethnics or social groups. In Afganistan, a veil is corresponds to honor (Billaud, 2009.) In here, a woman shows a devotion to the honor system through doing a pardah5 that can comprise of wrapping her head and hiding from unrelated men. When she does this, there is also a proud bearance to the honor of her male relatives or namus. Hence, in this region, a veil is symbolizing of a male-female connection in terms of relationships and balance in natural inclinations or nafs. Furthermore, the multitude of veil chadari colors is also another thing to interpret. On top this variations, a veil is also a way in the isolation of unrelated men and women in Afghanistan. Examples of these persons are the ones not affiliated with the same korwal or the inhabitants sharing a home. The society puts a difference between its private and public members, wherein a dakhili (the private sphere or home) is secluded and the biruni (outside world) is permitted to recognition. Moreover, the practice of namus allows a certain power from men that allow them to control women, which confine their manners when seen outside. If you are there, you can here men saying: Zan namus e mas (The woman is our honour) (Billaud, 2009.) Similar to soldiers saying: Watan namus e mas (The nation is our honour.) During the time that a woman steps outside of her home, she wears a veil and go with a mahram or a male relative to be able to defend her honor as part of the Afghanistan etiquette. Veiled Performance and Politics In modern times, the Islamic feminists have shown great efforts to reclaiming the emancipatory message of their Quran. They also want to gain back the rights that were bestowed upon them in the earliest Muslim communities (Falah Nagel, 2005.) Islamic regions have shared their own stories for this matter. Here are some of them: Politics in Afghanistan the new Islamic Republic has allowed its clothing and veiling practices to be under political category, which are mandatory to women to reach out to the public. Now, there are similarities between the image of parliamentary women and female university students that are Muslims in Afghanistan and whom displays a modern yet Muslim persona. The latter renounce the womens issues just to protect the practice of wearing their veils. Hence, Afghanistan women are divided into 2 categories: the conservative or nationalist and liberal women (Billaud, 2009.) 2. Irans De-veiling Law this was promulgated during the taking place of a rapid social change from a mayhem on its national economy; results of negative impact on the public, social, and leisure activities of its urban women; going to weekly ablutions in an offending feeling of nakedness; and a social implication bestowed on young women students when not wearing a scarf in public wherein parents hindered entry to schools (Hoodfar, 1992.) 3. Struggles in Northern Cameroon this shows an account to an image seen on Muslim women that they are a homogeneous category. To which, in public schools, wearing of a headgear is asked to be taken off inside the premises as required by the laic prescriptions of Cameroons constitution. Though there is no buzz on this matter. In this lieu, men choose to enter schools were veiling is allowed, while women opt for education (van Santen, 2010.) Womens Rights Activists Situations The Revolutionary Association of the Women in Afghanistan In the manner, a lot of womens rights activists, while opposing the need in veiling of women under chadari, used the practice to enjoy freedom of movement while carrying out tasks. The chadari was a symbol of womens oppression, but now in cultural norms, they were able to be active citizens fighting for a change in the community. The said hadari was a guarantee of womens protection in Afghanistan, wherein they need the veil during travelling to remote areas where security was often tight. In this lieu, the Revolutionary Association of the Women in Afghanistan is a very good example of a group with an instrumental nature of the chadari in inline with the goals of being politically engaged women (Billaud, 2009.) For certain their records are part of history under the human and womens rights. The Taliban realizes this under the chadari. When working in rural areas, this was worn for security reasons, during times that people tended to be suspicious on persons from the outside world. This was a strategy used by Rahela6, who is a member of the Afghan Womens Network, when she taught mullahs on womens rights in rural areas. She said, At first, it was difficult for us, women, to approach mullahs. They were reluctant to talk to us. But they gradually got used to us. By wearing chadari, we eventually gained their respect. Egyptian Feminist Movement in the 1920s Disobedience of the patriarchy can be seen in the de veiling act started by the Egyptian feminist movement during the 1920s and to the same situation resistance happening for a call to compulsory veiling in Iran. In here, we can see that aside from being a part of culture and religion, the veil can also be a form and symbol of resistance, for example in the case of the anti Shah movement that took place in Iran. In the same context, there were a number of Islam feminists Muslim women in Canada who have used the veil and reference to Islam during their stay in the country, because they wanted to resist some of the cultural practices that their forefathers have believed, like arranged marriages or far away educations from home without secluding from their parents and communities. Though, in Egypt, a lot veiled Muslim women use it as an instrument of mediation significantly seen from Muslim minority cultures and those of host cultures. Strangely enough, Western colonies reactions to Muslim women, as seen through the eyes of an Orientalist and colonialist frame, sets barricades on the customs and traditions of Muslim women to be difficult and opposite to their usual way of lives (Hoodfar, 1992.) Conclusion In conclusion, the veil is not so significant, after all, but it is who wears it that lies in importance. When in public, a Muslim woman shows people who see her in the outside world a marginal status that is of respect and honor. Not for culture and religion causes or even fashion. The series of incidents mentioned this paper have made me apprehend why a lot of young Muslim women today are so angry and have decided to fight for their rights together with other believers of Islam. This research paper aims define the symbol veil in Muslim women. According Watson in 1994, OR NON-MUSLIM WRITERS, THE VEIL IS VARIOUSLY DESCRIBED AS A TANGIBLE SYMBOL OF WOMENS OPPRESSION, A CONSTRAINING AND CONSTRICTING FORM OF DRESS, AND A FORM OF SOCIAL CONTROL, RELIGIOUSLY SANCTIONING WOMENS INVISIBILITY AND SUBORDINATE SOCILA-POLITICAL STATUS. I did not want to diminish or question the religious beliefs of the Muslim women in Islamic communities, but rather to underline and put emphasis on the possibilities that can be resulting through the reiteration of these feminine ceremonials. Since, it would be like a forever burden or mistake if the veil is lessened in reputation and disrespected in symbolism, which are its instrumental functions to the women, especially the young students in schools. Though, talking about the topic of veil, it was enough to see in it a pure religious expression. Reverence and dissimulation for it were indeed political gestures in my side that place defense on it as the necessary social make-up for women to be seen and heard through the public scenario. Moreover, if the Western colonies will only have a deeper analysis of Muslim womens motives and actions in their practicing their beliefs, efforts by these women can be recognized as strategies and adaption in relationship with them, displaying diff erent roles in the foreign community that should be basing on to the different Western citizen they wished to address themselves.

COP 3530, Discrete Data Structures and Algorithms, Summer 1999, Homework 2 :: UFL Florida Computer Programming Homework

Class Notes: Data Structures and Algorithms Summer-C Semester 1999 - M WRF 2nd Period CSE/E119, Section 7344 Homework #2 -- Due Fri 28 May 1999 : 09.30am * Question 1. Assume that an n-element array (vector) a contains distinct integers arranged in no particular order. Write an algorithm to find the value and location of (a) the mean of a and (b) the value v in a closest to the mean. Note: If v equals the mean, then v is the value closest to the mean. Example. If a = (1,2,3,5,4,6,7,9), then the mean equals 37/8 = 4.625. The value 5, which is in the fourth location (i = 4), happens to be the value closest to the mean. Answer: FindMean(a : array [1..n] of int): { sum = 0; posmean = -1, posclose = -1 for i = 1 to n do: sum = sum + a[i] endfor mean = float(sum) / n mdif = 9E13 for i = 1 to n do: dif = abs(a[i] - mean) if (dif if (dif = 0) then

Comparing Relationships in Raymond Carver’s Cathedral and Langston Hughes Mother To Son :: Comparison Compare Contrast Essays

Relationships in Raymond Carver’s Cathedral and Langston Hughes' Mother To Son My Idea of family honestly didn't begin until I agreed to marriage and children. Until that moment, in my laxity, I hadn't even considered the many aspects and values a family should consist of. My experience needless to say, laid in shattered pieces long before I took over the reins of raising myself and built a blockade fortress of stoicism. In all seriousness, I often considered never having a relationship, thinking I was incapable of possessing the experience it would take to pursue such an endeavor. Needless to say, I didn't say 'yes' the first time. In spite of this, I did marry; yet my idea of family was built without preconceived ideologies. I've done what I felt was nurturing and beneficial for my children both environmentally and educationally. All in all, my family is successful though we are a work in progress. I'm often overly diligent in their wellbeing out of my heightened need for them what I never had; the experience of a wonderful family that sets the basis for a su ccessful life when life beyond the days of a dreamy child are a hardship all their own. Family relationships, be it any form, is as always a work in progress, yet, with the fiction work of Cathedral by Raymond Carver and with Langston Hughes' poem Mother To Son, we see those with steadfast nerves and unwavering determination can succeed in this precious and challenging undertaking. When concentrating on the foundation of a promising family, being that of love in marriage in reference to the fiction "Cathedral," I come to see some semblance between my idea of an assuring affinity told by the husband, only referred to as "Bub." Although not blatantly apparent is the husband's love for his wife, he does show it with a bit of a jealous disposition. When referring to his wife's ex-husband, he purposely neglects to even give the guy a name as a result of his envious attitude jeering, "Her officer-why should he have a name? He was the childhood sweetheart, and what more does he want? (818). Besides jealousy, he also expresses many other emotions of a typical loving husband such as: protection, affection, consideration and hurt, with regards to his wife's relationship with her friend Robert, he pouts, I didn't want him (Robert) to think I'd left the room, and I didn't want her to think I was feeling left out.

Three Mile Island Case :: essays research papers

5a) If I were on the School Board I would not have agreed to the issue framed for the arbitrator. I believe that the issue was not neutral, rather that it favored the association and Ms. Kimball. Statements in the issue such as, â€Å"...when the grievance absented herself from work for illness...†, support Kimball’s argument. In the Position of the School District section of the handout, the School Board states that when Kimball called in to report the absence she simply informed the district â€Å"that she would not be in.† In my opinion, this should have replaced the prior statement of her calling out â€Å"due to illness†.   Ã‚  Ã‚  Ã‚  Ã‚  I also think that the School Board should not have agreed to the issue starting with the question â€Å"Was the School District wrong...† this automatically influences the arbitrator to question the School Board’s decision. The issue could have either been changed to impose the question of Kimball being wrong, or to a question of a neutral sort.   Ã‚  Ã‚  Ã‚  Ã‚  If I were the School Board I would have proposed this issue to the arbitrator:   Ã‚  Ã‚  Ã‚  Ã‚   Should Denise Kimball be paid for Tuesday and Wednesday, April 3 and 4, after   Ã‚  Ã‚  Ã‚  Ã‚  calling to inform her place of employment â€Å"that she would not be in† due to the   Ã‚  Ã‚  Ã‚  Ã‚  Three Mile Island Incident of March 30, 1979? I feel that this issue is not only factual but puts weight in the School Board’s argument.   Ã‚  Ã‚  Ã‚  Ã‚  5b) Although I do not believe that the issue to the arbitrator was fair to the School Board, if I were the arbitrator, I would have ruled for the association and Ms. Kimball. I feel based on the severity of The Three Mile Incident and the fact that Kimball had a legitament note from a physician with a diagnosis of â€Å"environmental stress, emotional stress, and anxiety†, that she should be paid for the days missed. This right is upheld by the Applicable Pennsylvania Statutes: School Laws of Pennsylvania under Section 1154, which is covered in the handout.   Ã‚  Ã‚  Ã‚  Ã‚  The School Board’s argument of â€Å"she was not sick on the days in question† covered in the Position of the School

Access to Healthcare in Haiti

Access to Healthcare Services in Haiti Lena Almas Miami Dade â€Å"Healthcare is a human right, every American is entitled to the right to adequate medical care and the opportunity to achieve and enjoy good health. † Those words were spoken by former President Theodore Roosevelt on January 11, 1944 to the American Congress. This essential freedom is not enjoyed by the global society at large and currently â€Å"over one billion people lack access to basic healthcare systems. † (Carr, 2004, p. 28) Unfortunately, the poorest countries in the world are often found to be the ones most in need of these basic medical services.The island nation of Haiti is the poorest countries in the Western Hemisphere. Seven million people inhabit an area the size of New Jersey. Seventy-eight percent of Haitians live on less than two dollars a day and only sixty four percent of the country is literate. (Shah, 2010) â€Å"Haiti has the worst malnutrition, the highest rates of infant and mate rnal mortality, and the worst AIDS epidemic in the Americas. Nearly half the population is chronically undernourished. Of every thousand children born in Haiti, 71 die before reaching the age of 5. † (Partners In Health, 2012, para. ) Many factors over the last 200 years have contributed to a healthcare system in crisis. The paper will examine how healthcare is delivered within this impoverished nation and the vast dynamics that contribute the current healthcare crisis. Haiti’s healthcare is delivered in three sectors, the public, semi-public, and the private sector. The private for-profit sector provides approximately one third of the population’s healthcare and is located dominantly within the capital city of Port-au-Prince. Here doctors and hospitals often expect payment in advance for services. Mangan, 2009) If you are one of the twenty percent that live above the poverty line private healthcare might be an option for your healthcare needs. However; close to eighty percent of Haitian household find themselves living in abject poverty on less than 2 dollars and day and half of all household live on less than one dollar a day. For these people healthcare is found in the pubic and semi-public sectors. The public sector is run by the Ministry of Public Health and Population and Ministry of Social Affairs and is responsible for providing healthcare to the Haitian itizens. (World Health Organization [WHO], 2010, p. 6) Only one in 10 people here are covered by public health insurance. â€Å"The 2005 World Health Report estimates that the Haitian government spends only $2 per capita on health each year, accounting for about 40 percent of national expenditures on health. Since health insurance is not available or affordable for the vast majority of Haitians, households must pay for health care or go without. † (â€Å"Zanmi lasante site background,† n. d, para. 3).In Haiti there are 371 health posts, 217 health centers and 49 hospit als ran by the Ministry of Health and an estimated 40% of the population lacks access to health services (Pan American Health Organization, n. d. ) Often, â€Å"citizens in Haiti are not always familiar with the medical system of their own country and will avoid or delay seeking care due to lack of funds for transportation, services, and medicines† (Mangan, 2009). Most Haitians continued to meet their health-care needs through traditional remedies. Herbal medicines are widely used, especially in rural areas.In addition to home remedies, herbal specialists (dokte fey) provided massage and herbal remedies. Many voodoo specialists are also experts in herbal remedies. In addition to the lack of funding and knowledge about healthcare resources within the country there is also found to be a lack of healthcare workers. In 1998, there were 2. 4 physicians and 1 nurse per 10,000 people. (Pan American Health Organization, n. d. ) Human resources are insufficient and lack of funds has p revented the creation of new positions and many professionals go into private practice or emigrate.In 1999, a bilateral cooperation agreement was signed with Cuba, under which 500 Cuban health professionals have been working in 62% of the municipalities for 5 years (Pan American Health Organization, n. d. ) Being elderly in Haiti was difficult before the earthquake. So difficult, in fact, that the average Haitian lifespan is only 61 years. Those over age 65 make up only 3. 4 percent of the population, compared with 13 percent in the United States. View a disabled child/elderyly as punishment or as a condition caused by a supernatural force, however the Disability is not shameful for family.References Carr, D. (2004). â€Å"Improving the Health of the World’s Poorest People† [Health Bulletin 1]. Retrieved from Global Issues: http://www. prb. org/pdf/ImprovingtheHealthWorld_Eng. pdf Cong. Rec. 50 (1944, January 11). Mangan, J. (2009, January 30). Haiti: Cultural competen cy and Tuberculosis Control [Educational Material]. Retrieved from Southeastern National Tuberculosis Center: http://sntc. medicine. ufl. edu/Files/Products/Country%20Guide%20-%20Haiti. pdf Pan American Health Organization. (n. d. ). Haiti (332-349). Washington, DC: Government Printing Office.Partners In Health. (2012). The Situation in Haiti. Retrieved November 6, 2012, from http://www. pih. org/where/pages/Haiti Shah, A. (2010). Haiti. Retrieved , from http://www. globalissues. org/article/141/haiti World Health Organization. (2010). Public health risk assessment and interventions. Earthquake: Haiti. Retrieved from http://www. who. int/diseasecontrol_emergencies/publications/haiti_earthquake_20100118. pdf Zanmi lasante site background. (n. d). Retrieved November 13, 2012, from http://www. pih. org/pages/haiti-background

Aping Western Culture Essay

This topic might make most of us go back to the good old days of childhood when we used to run around and play in the hot and burning sun without the pressure of the world upon us.Now the entire world(at least the majority) is mesmerized by the non real world of computer games. Part of the reason for this shift is the lack of good grounds and the lack of togetherness that is persisting in today s world. We might play the popular football or cricket game on PC but its no where near to the joy that we get while playing outdoor football or even cricket. I can still remember the days when I used to play cricket in the burning hot sun in my village, sometimes even bare foot. Nothing can match the joy that we get when we flex some muscles while playin these outdoor games. I also remember my school days during which I used to wait for holidays so that i can play cricket, hide and seek,laggoree(A local game in which we throw the ball at stones and regroup all the stones while avoiding getting hit by the ball), lock and key,badminton and many more innovative games. Most of these games used to be played in the streets and they do not require a play ground. At least I used to play them on the streets. I used to leave my house in the morning and come back for lunch and then again go out and return home at night.Playing with many people is surely fun to the core. Just the assembly of so many people was a joy to be in. Only in villages can we get to see groups of children playing outdoor games.Its becoming more and more of a rare scene in the cities.I can see school kids already carrying the burden of t he world on their tender shoulders. There might come a time when games will be restricted to indoor games or even worse only the computer games. There s nothing wrong in playing on the computer as I myself do get hooked on to the computer games but from time to time playing outdoor games relaxes the mind and also its a very good exercise to our body.Even the PET classes in the schools are taken by other subject teachers in most of the schools.Also many of the schools do not even have a playground in their school premises. All this is sad and the future is going to be even more worse.At this point I remember the popular animated series that comes on disney channel â€Å"Recess†. Its focus is mainly on the outdoor games. There is a popular saying that â€Å"All work and no play makes Jack a dull boy†, its time we changed it to something like this â€Å"All work and only playing a on computer makes Jack a dull boy†. There are still a lot more things that I could have written but it might get boring so I leave it to the people reading this blog to comment and share their experiences.

When The World Stands Out, Aspire To Be Outstanding

We are all different. We view things from different perspectives. What one person acknowledges as the truth may not be accepted by others. There exists a plethora of interpretations, which are rooted on the fact that people come from varying backgrounds – politically, socially and culturally. These differences allows people to be unique in there own ways. The world is divided, geologically speaking. As such, people grew up in societies that have dissimilar and often conflicting views on a number of things. I was born in Bangkok. The place that I first called my home is a bustling city.Being the capital of Thailand, most efforts in relation to economic development are concentrated there. It dominates the country’s economy. Unfortunately, the continued development of Bangkok results to the neglect of other urban centers. This makes the disparity in wealth distribution more intense. Despite the developed faà §ade of the city, the truth that there is inequality still linge rs. Growing up in a country like Thailand, where people from neighboring countries come to work, I have learned to accept the fact that the things I believe in is not always the same as the things that the people around me agree to.Confrontation is not always the best solution. If I keep on asserting my own views upon others, I know that we won’t come to an agreement. It is best to base my judgment on respect and not animosity. It is in this line of thinking that I gained the courage to speak out, even though, I know that others won’t agree with me. Deep inside I am hoping that they would respect my opinion regardless of my political, social and cultural viewpoints since I do the same to them. The other reason why I choose to go against the grain, sometimes, is due to the fact that I would like to create a better future for myself, my family and my community.I have seen both the glittering and rusty covered side of life when I was in Bangkok. I know that I can do bette r if I work hard and believe in own capabilities. I also know that I can a difference in the world in the same way that the world affects me. When the odds are against me, I try to remember that I am more fortunate than others because I am able to exercise some of my rights especially my right to education. I am thankful for what I have now that is why I work hard to show how much I appreciate them. Once again, I can say that I draw my strength from my family and community.