week 14

A world that is truly human A world that is truly human

In this last unit of class, our topic is a broad one: how to envision and work towards a world that is truly human. Disch reminds us in her introduction to this section of one of the ideas of an early women’s movement: “feminism is the radical notion that women are human” (628). While this may seem self-evident to us today, we should remember that the idea of what is human (particularly in the Western world) has long been based on a white patriarchal standard, and that inequalities between men and women continue to exist throughout the world.

Hopefully, we have learned throughout the semester about the multiple and intersecting forms of privilege and oppression that have and continue to divide societies. To recall one of our early class units—it’s never just about gender, since each of us experiences various combinations of privilege and oppression based on social factors like race, ethnicity, class, sexuality, etc. Understanding the ways in which we differ is crucial for broadening our perspectives beyond our own identities and experiences, creating empathy for others different from ourselves, and analyzing the systematic workings of power and oppression. Envisioning and working towards a more human—and more humane—world means to build coalitions across differences with the common goal of social justice.

"Tapping Our Strength" by Eisa Nefertari Ulen 1) "Tapping Our Strength" by Eisa Nefertari Ulen

In this last unit of class, our topic is a broad one: how to envision and work towards a world that is truly human. Disch reminds us in her introduction to this section of one of the ideas of an early women’s movement: “feminism is the radical notion that women are human” (628). While this may seem self-evident to us today, we should remember that the idea of what is human (particularly in the Western world) has long been based on a white male standard, and that inequalities between men and women continue to exist throughout the world.

Hopefully, we have learned throughout the semester about the multiple and intersecting forms of privilege and oppression that have and continue to divide societies. To recall one of our early class units—it’s never just about gender, since each of us experiences various combinations of privilege and oppression based on social factors like race, ethnicity, class, sexuality, etc. Understanding the ways in which we differ is crucial for broadening our perspectives beyond our own identities and experiences, creating empathy for others different from ourselves, and analyzing the systematic workings of power and oppression. Envisioning and working towards a more human—and more humane—world means to build coalitions across differences with the common goal of social justice.

Building broad-based coalitions between Muslim and non-Muslim feminists is what Eisa Nefertari Ulen advocates in “Tapping Our Strength.” I have replaced our other readings with Ulen’s essay this week given its timeliness with respect to current events. Ulen brings up the issue of hijab—Muslim women wearing head scarves to cover their hair—which has been subject to much debate in the Western world. Some non-Muslim feminists view the hijab as a sign of Muslim women’s submissiveness and oppression and advocate for unveiling as a form of liberation. Ulen, however, argues that such views are intolerant of religious difference and contends that Western women subject themselves to various kinds of pain and body modification in order to conform to patriarchal standards (e.g. cosmetic surgery, eating disorders, uncomfortable hypersexual clothing). “To me,” Ulen writes, “American Muslim women who choose to cover undeniably act out real life resistance to the hyper-sexualization of women and girls in the West” (646). At the same time, Ulen criticizes her Muslim sisters who deride Western feminism as a “secular evil.” Instead, what is needed in her opinion is a recognition that the similarities between the oppression of both Muslim and non-Muslim women outweighs the different ways in which they are manifested. Ulen

asserts that she can be both a feminist working for social justice and a devout Muslim who believes in the peaceful and egalitarian aspects of her faith.

Question-

A world that is truly human

In this last unit of class, our topic is a broad one: how to envision and work towards a world that is truly human. Disch reminds us in her introduction to this section of one of the ideas of an early women’s movement: “feminism is the radical notion that women are human” (628). While this may seem self-evident to us today, we should remember that the idea of what is human (particularly in the Western world) has long been based on a Western patriarchal standard, and that inequalities of various kinds between men, women, and intersex and non-binary people continue to exist throughout the world.

Moreover, in light of the recent news of the leaked draft majority opinion of U.S. Supreme Court in favor of overturning Roe v. Wade (the landmark 1973 court decision that protected a pregnant woman's right to have an abortion without excessive government restriction), many people are worried that a woman's right to choose what to do with her own body and health may be under threat. If the Supreme Court does indeed overturn Roe v. Wade, then individual states can make their own laws about abortion. So far this year, 31 states have already introduced abortion restrictions, and a SCOTUS decision overturning Roe v. Wade would enact "trigger bans" in some states--meaning that abortions would be made illegal afterward. These developments are very discouraging for people who believe that abortion is a fundamental human right and deeply personal decision, as well as for the feminists who have advocated and fought for a woman's right to choose. Can we live in a world that is truly human if abortion is banned?

Hopefully, we have learned throughout the semester about the multiple and intersecting forms of privilege and oppression that have and continue to divide societies. Even though Massachusetts abortion laws may not be affected by the SCOTUS decision, abortion bans in other states will disproportionately affect poor and low-income people, under-age and single pregnant women, and people of color who have less resources and capacity to get adequate health care and travel to states where abortion is legal. To recall one of our early class units—it’s never just about gender, since each of us experiences various combinations of privilege and oppression based on social factors like race, ethnicity, class, sexuality, etc. Understanding the ways in which we differ is crucial for broadening our perspectives beyond our own identities and experiences, creating empathy for others different from ourselves, and analyzing the systematic workings of power and oppression. Envisioning and working towards a more human—and more humane—world means to build coalitions across differences with the common goal of social justice.

What are your thoughts on the aforementioned ideas?

2- "Tapping Our Strength" - Eisa Nefertari Ulen

Building broad-based coalitions between Muslim and non-Muslim feminists is what Eisa Nefertari Ulen advocates in “Tapping Our Strength.” Ulen brings up the issue of hijab—Muslim women wearing head scarves to cover their hair—which has been subject to much debate in the Western world. Some non-Muslim feminists view the hijab as a sign of Muslim women’s submissiveness and oppression and advocate for unveiling as a form of liberation. Ulen, however, argues that such views are intolerant of

religious difference and contends that Western women subject themselves to various kinds of pain and body modification in order to conform to patriarchal standards (e.g. cosmetic surgery, eating disorders, uncomfortable hypersexual clothing).

“To me,” Ulen writes, “American Muslim women who choose to cover undeniably act out real life resistance to the hyper-sexualization of women and girls in the West” (646). At the same time, Ulen criticizes her Muslim sisters who deride Western feminism as a “secular evil.” Instead, what is needed in her opinion is a recognition that the similarities between the oppression of both Muslim and non-Muslim women outweighs the different ways in which they are manifested. Ulen asserts that she can be both a feminist working for social justice and a devout Muslim who believes in the peaceful and egalitarian aspects of her faith.

Do you agree with Ulen’s argument about hijab or do you believe that it is a sign of Muslim women’s oppression? What do you think about her suggestion that non-Muslim and Muslim feminists build coalitions based on the similarities in their oppression as women rather than focusing on their differences?