Contrasting Views on Multiculturalism and Women's Rights, and a Hypothetical Dialogue between Lila Abu-Lughod and Susan Moller Okin

Introduction

This essay examines the critical dialogue between Lila Abu-Lughods Do Muslim Women Need Saving? and Susan Moller Okins Is Multiculturalism Bad for Women? to explore the relationship between multiculturalism and women's rights. The focus is on hypothesizing how Abu-Lughod might respond to and critique Okin's views on multiculturalism's impact on women, drawing exclusively from their texts.

Susan Moller Okin's Argument in Is Multiculturalism Bad For Women?

Susan Moller Okin, in her essay, argues that multiculturalism can be detrimental to women's rights. She contends that many cultures have traditions and legal systems that subordinate women, and multicultural policies often protect these practices. For instance, she explains the tension between feminism and multiculturalism by citing the French accommodation of polygamywhich, she argues, illustrates a deep and growing tension between feminism and multiculturalist concerns to protect cultural diversity. I think weespecially those of us who consider ourselves politically progressive and opposed to all forms of oppressionhave been too quick to assume that feminism and multiculturalism are both good things which are easily reconciled. Her point is that feminism is a culture all its own, and one that is marginalized the more other cultural values that are antagonistic to it are promoted and elevated.

Okin is particularly critical of how group rights can overshadow individual rights, especially those of women within minority cultures. Her central concern is that the pursuit of cultural preservation might come at the cost of gender equality. For example, when she defines both feminism and multiculturalism she does so by highlighting the intrinsic way in which the two concepts are inherently opposed to one another: By 'feminism,' I mean the belief that women should not be disadvantaged by their sex, that they should be recognized as having human dignity equally with men, and the opportunity to live as fulfilling and as freely chosen lives as men can. 'Multiculturalism' is harder to pin down, but the particular aspect that concerns me here is the claim, made in the context of basically liberal democracies, that minority cultures or ways of life are not sufficiently protected by ensuring the individual rights of their members and as a consequence should also be protected with special group rights or privileges. Thus, she argues that by advocating for group rights liberal democracies are advocating for cultural values that are anti-feminist and anti-woman. She notes, for example, that Most cultures are suffused with practices and ideologies concerning gender. Suppose, then, that a culture endorses and facilitates the control of men over women in various ways (even if informally, in the private sphere of domestic life). Suppose, too, that there are fairly clear disparities of power between the sexes, such that the more powerful, male members are those who are generally in a position to determine and articulate the groups beliefs, practices, and interests. Under such conditions, group rights are potentially, and in many cases actually, antifeminist. In other words, multiculturalism takes back the ground gained by feminists over the past few decades and gives it to other groups.

Lila Abu-Lughod's Response in Do Muslim Women Need Saving?

Lila...…women in multicultural contexts. Both authors are concerned with the power dynamics involved in how narratives about womens rights are told. In a dialogue between the two, Okin would likely focus on how patriarchal structures within certain cultures can shape narratives in a way that justifies or hides the oppression of women. Abu-Lughod, on the other hand, would likely talk aobut how Western narratives about women in other cultures often carry a tone of rescue or salvation, which can undermine the agency of these women and oversimplify their struggles and experiences. Moreover, the act of witnessing is not just a passive observation but is inherently political. The way stories about women's rights are told, who tells them, and whose voices are amplified or silenced, all have significant political implications. Okin might argue that the lack of representation of women's voices within their own cultural contexts in international discourses causes a skewed understanding of their experiences. Abu-Lughod would likely emphasize the importance of allowing women from different cultural backgrounds to narrate their own stories, thus resisting the imposition of external narratives. There would thus be some common ground on that point.

Conclusion

The dialogue between Abu-Lughod and Okin touches on the relationship between multiculturalism and women's rights. Okin raises valid concerns about the potential harms of multicultural policies to women's rights, and Abu-Lughod gives a critical perspective on the need to understand and respect cultural differences. Their views help to highlight the distinct challenges associated with advocating for women's rights in a multicultural context. Clearly there is a need for a cultural sensitivity and understanding all…