Changing educational opportunities for women in the Middle East

Education of Women in the Middle East

Educational Boundaries of Women in the Middle East

Middle Eastern culture represents a traditional society steeped in tradition. Muslim law clearly defines gender roles and largely dictates social structure in many countries. Under this system, women were denied even the most basic education, as it did not enhance their traditional domestic role in raising the children and running the house. The men were the providers and worked outside of the home. This was not a women's place and even if women had the desire, in many places, it was strictly forbidden. However, the emergence of a new middle class is changing these values. This research will examine changing roles and educational opportunities for women. It will support the thesis that educational opportunities are increasing as a result of fundamental changes within Middle Eastern society itself.

One of the key difficulties in studying women's roles in the Middle East and other aspects of Islamic culture, is that there is a plethora of information available, but not all of it is correct (Jaffee, 2004). Academic literature on many topics regarding Middle Eastern society are biased and present a slanted view of the situation. In addition, one can find many pieces that concentrate on the unusual or "exotic" rather than mainstream society (Jaffee, 2004). This research will attempt to eliminate biased pieces of research from the study.

Shifting Paradigms: Internal Influences

Muslim laws serve to reinforce patriarchal families and to subordinate the position of women within the family (Moghadam, 2004). In the past, and for the most part today, a women's place was in the home, raising the children and taking care of the family. Therefore, the educational opportunities available to them were limited (Moghadam, 2004). This was true for much of the Middle East, particularly traditionally Muslim countries.

Traditionally, women were not afforded educational opportunities that allowed them to strive for a greater social position outside of the home. However, continued exposure to egalitarian European ideology has begun to influence the lives of women in the Middle East. Currently, the Middle East is undergoing a demographic transition that includes enforcement of compulsory education, women's suffrage and other hallmark an egalitarian society (Moghadam, 2004).

Educational opportunities for women differ by country and by social class. Lower class women almost never have the opportunity to receive an education. However, in Saudi Arabia, elite class women will receive a private western-style education, but they will not seek employment (Moghadam, 2004). When they marry, they will abandon their education and return to a traditional domestic women's role (Moghadam, 2004).

Several variables have been proposed as possible explanations to these trends. A noticeable decline in fertility has been experienced on a global basis since the 1960s (Moghadam, 2004). It is believed that a reduction in mortality, reduced economic contributions from children and the opportunity costs of child bearing, and increased access to birth control may offer explanations for these trends (Moghadam, 2004). Decreases in the number of children in the family reduces the responsibilities of the women to care for them. Women in the emerging middle class were found to be the ones that were having the fewest children (Moghadam, 2004).

They are beginning to shift their focus away from the home. This type of shift does not occur suddenly but is likely to occur over time as more and more women seek opportunities outside of the home. The same type of transition was seen in the United States during the women's suffrage movement of the earlier part of this century and during the egalitarian movements of the 1960s. These changes represent internal changes that are occurring from within Middle Eastern society. Now let us examine some of the external factors that support these structural changes within Middle Eastern culture.

Searching For New Discourse

Globalization brings a new challenge to the Middle Eastern political scene. The struggle between pressures to enter into global marketplace and traditionally ideology continue to escalate. Recently, issues regarding the status of women and women's educational opportunities have been at the forefront of this debate. A new movement of feminists is beginning to have a voice in the Middle East, but this fledgling movement has not received tremendous support from international agencies (Afary, 2004).

When the Taliban took over in Afghanistan, women's rights took a step one thousand years backward. Under this regime, women were banned from employment, girl's schools were closed, and women were banned from appearing in public without the supervision of a close male relative (Afary, 2004). The suppression of women's education is achieved through the issuance of fatwas. Women's education is considered un-Islamic and a fatwa was issued in the early part of the 20th century that strictly bans it (Afary, 2004).

The younger generation of women in the Middle East are beginning to demonstrate defiance against the patriarchal society that was simply accepted as a fact of life by their mothers. Young girls have shed the black veils that are recommended, substituting brightly colored veils, with brightly streaked hair underneath them that barely meets the requirements of the law, but is not over the line of legality (Afary, 2004). This defiant attitude represents the underpinnings of revolution, one that will undoubtedly offer more opportunities for education and advancement for Middle Eastern women across the region. These outward signs are signals of major changes from within.

In 2003, Turkish Prime Minister Erdogan stressed the necessity of self-criticism in the Muslim world and the importance of striving for gender equality (Altunisik, 2005). This open acknowledgment of gender equality as a roadblock to the development of the Middle East received a standing ovation from the women listening to him in the hall (Altunisik, 2005). This is a small step towards the improvement of opportunities for women in the Middle East. However, Turkey is considered a "soft" power in the Middle East (Altunisik, 2005), so this small step alone is unlikely to result in immediate sweeping change. However, this does represent a small step and demonstrates that the women's movement is gaining strength.

Middle Eastern culture centers on the village and the local conditions Societies within the Middle East developed in geographically isolated pockets. Historically, these pockets had little contact with each other and developed their own ideologies and traditions that made them unique. Among those traditions is how they define women's roles and treat them in regard to education and career opportunities.

One such example of this distinction due to locality is the case of India. Southern India follows a matrilineal family system, while a patrilineal system is followed in the North (Ghandi, 2003). Despite the existence of laws Southern India that support the inheritance of property by women, tradition prevents them from achieving the reality of property ownership (Ghandi, 2003). Although, a traditional matrilineal system exists, women are still considered a disadvantaged group in that region (Ghandi, 2003). Similar trends are seen in the education of women, both in that region and elsewhere.

The Population Reference Bureau (PRB) conducted a survey of literacy rates among males and females in many countries throughout the Middle East and Northern Africa. Education is one of the key strategies being used to help improve the well-being of individuals. The findings of this study indicate that access to education are improving and that there has been some progress in the education of women (Roudi-Fahimi & Moghadam, 2009). Many of the improvements have been in primary education, but gaps still exist in access to secondary education (Roudi-Fahimi & Moghadam, 2009). However, overall, women are more likely to enroll in universities than they were in the past.

A summary of the data contained in the PRB report indicated that the highest levels of illiteracy among women are found in Iraq and Yemen, were over 75% of the women were still illiterate as of 2000 (Roudi-Fahimi & Moghadam, 2009). Jordan and Qatar had the lowest rates of illiteracy at 16 and 17% respectively (Roudi-Fahimi & Moghadam, 2009). Morocco and Egypt also had notable high rates of illiteracy, but not as high as Iraq and Yemen (Roudi-Fahimi & Moghadam, 2009). Illiteracy rates demonstrated considerable variation across the countries surveyed. They demonstrated dramatic differences between locations, supporting the importance of local culture and law on the ability of women to achieve an education.

Conclusion

Middle Eastern women that embrace the growing feminist movement risk placing themselves at odds with their families, their communities and their government. Laws and proclamations take a back seat to traditional ideals about morality. Women continue to represent a proportionally low percentage of the total workforce (Roudi-Fahimi & Moghadam, 2009). In some countries, such as Algeria, women are not permitted to take part in the labor force at all, therefore have a lower educational level as well (Roudi-Fahimi & Moghadam, 2009). This study suggested that fertility rate was not related to educational level or participation in the labor force as suggested earlier by Moghadam (2004).

Women in the Middle East face greater challenges than women in other parts of the world in their quest for liberation and education. Islamic law presents a major roadblock to their endeavors. Although, they place many challenges, globalization will continue to place pressures on the traditional values that are resistant to change. Statistics indicate that changes in women's education are not occurring at the same rate across the region. Local differences are dramatic, creating further hindrance to the advancement of educational opportunities. Small advances in countries such as Yemen and Turkey are offset by continuing oppression in countries such as Algeria.

It is likely that traditional values will continue to be a hindrance to the education of women. The advancement of the education of women will not occur without drastic political and social change. However, the local nature of politics and social norms in the Middle East will make pandemic change a slow process. Pressures to globalize will continue to aid in these processes. One must understand that resistance to these changes can be expected and that it will mean compromising traditional beliefs.

Women in the Middle East cannot do it themselves and need to the help of the global community to further their cause. However, there are small signs of change throughout several areas of the Middle East. Help from the global community may or may not be productive. Change must come from within and pressures may only create additional resistance. The best action that the global community can take to help advance the education of women is to support women in the Middle East as they continue to pursue their own interests and status.