04, 2007 at 12:00 AM It is generally agreed that after the scientific revolution of the 17th century there was a shift from an organic conception to an mechanic conception of the world. Science was viewed as the rational force which would conquer and control the unpredictability and irrationality of nature. The industrial revolution laid the foundation of the mode of economic development in industrial capitalism. Progress was viewed in terms of the extent of scientific control over nature and 'development' in terms of generating and accumulating profit. Nature was to be used and controlled purely on this principle. Modern science provided the ethical license to fully exploit nature necessitated by the shift from production for sustenance to production for accumulation.
This intellectual tradition spilt nature into two exclusive categories; one linking the material with the body, emotions, private life and the natural process. The other linking the spiritual with the mind, reason, culture, objectivity, public life and economics. Within this paradigm, the physical is subject to the spiritual (intellect). Woman as part of nature and associated with the physical world, has to submit to the rule of man. A deep dichotomy is thus created between men and women. In this way the suppression of women and nature are historically and ideologically linked. Development in the post-Colonial project was based on the western model, and had far reaching implications for Muslim countries. Its continuation was also reduced to the continuation of the process of colonialisation. Development became an expansion of the project of wealth creation in the modern western Patriarchy's economic vision, based on the exclusion of women (of the west and non-west) and on the exploitation of nature and on the erosion of indigenous culture. The vision of development based on the market seeks to manage nature and human needs through the mechanisms of the market. More commodities and more cash means less life in nature (ecological destruction), what may be called "maldevelopment". Within this schema, women's subjection arises from the subjection of the feminine principle, qualities of nature and women. Patriarchal categories which understand destruction as "production" and regeneration of life as "passivity " have generated a crisis of survival. Traditionally women have cared for the natural environment. as well as using its resources. Development has brought with it destruction of this renewal process and as a result women's strategies for survival have been severely effected. High fertility rate, low literacy and low labor force participation are commonly linked to the low status of women. Is the Middle East so different from other 'developing' regions? Can we understand women's position in terms of Islam alone? Furthermore how feasible is it to judge the position of women in Muslim countries within such a biased framework? Tradition in the Muslim world is neither more or less patriarchal than any other major religion, especially Hinduism and the other two Abrahamic religions, namely Christianity and Judaism. If one attributes all gender relations and the status of women in the Muslim world to Islam, then how can one account for the differences in women's experience through out the Muslim world. To generalize "Muslim women" is to over look regional, ethnic and class differences. In fact not only do Muslim Women's experiences vary according to particular society, but also within their own society, there are degrees of variation. In Iran for example upper class women have more mobility, access to education and career opportunities than lower class women. The same can be said of urban women as compared with rural women. Through examining changes over time and variation within societies and by comparing Muslim with non-Muslim gender patterns, one recognizes that the status of Women in Muslim societies is neither uniform, unchanging nor unique. The question of Muslim Women must be placed within a theoretical framework of structural determinants which take into consideration the sex/gender system, class, the state, regional differences, rural/urban divide and development strategies that operate within the Capitalist world system. The refusal of Muslim women to give up these "backward", "unmodern", "uncivilized" customs, which seem to be taken as 'proof' of their 'oppression' may alternatively be viewed as the refusal to part with ones own religious and cultural identity. The maintenance of one's own identity instead of making oneself over in the form desired and accepted by another. The position of women in Muslim countries should be viewed in relation to a set of double determinate; 1) gender relations, arising from the internal organization of gender roles. 2) relations derived from the dynamics of Capitalism. (From both external global forces and the economic organization of society.) The European analyses of women's situation in the non-European world needs to be understood in terms of a set of power relations. We need to acknowledge that women's histories do not simply begin with the colonial penetration. Particularly when external influences have not been for the better. This process has not only by and large marginalised women and deprived them of their religious and cultural identity but it has placed an external burden of being labeled as 'oppressed'. We must be fully conscious of the some times 'non-apparent' structural restraints which have come to shape our views of ourselves as Muslims but have also had a direct influence in re structuring our societies. The position of women has been pivotal in this process. The refusal of many Muslim women to give up their cultural and religious way of dressing has provided a direct challenge to the 'homogenization' process of the so called 'coca cola' culture. As Muslim women we must not only be aware of our own histories but of the historical roots of development. It is only in this way that we can challenge the dominant discourse and be at ease with our religious heritage. The onus of objectivity is not on us but on those who deem us repressed. saiyed shahbazi www.shahbazcenter.org
