Reference no: EM131800512

Anthropology

Summarize the paraphs below in your own words.

The Feminist Majority campaign helped put a stop to a secret oil pipeline deal between the Taliban and the U,S, multinational Unocal that was going forward with U,S, administration support, Western feminist campaigns must not be confused with the hypocrisies of the new colonial feminism of a Republican president who was not elected for his progressive stance on feminist issues or of administrations that played down the terrible record of violations of women by the United State's allies in the Northern Alliance, as documented by Human Rights Watch and Amnesty International, among others, Rapes and assaults were widespread in the period of infighting that devastated Afghanistan before the Taliban came in to restore order, It is, however, to suggest that we need to look closely at what we are supporting (and what we are not) and to think carefully about why, How should we manage the complicated politics and ethics of finding ourselves in agreement with those with whom we normally disagree?

I do not know how many feminists who felt good about saving Afghan women from the Taliban are also asking for a global redistribution of wealth or contemplating sacrificing their own consumption radically so that African or Afghan women could have some chance of having what I do believe should be a universal human right-the right to freedom from the structural violence of global inequality and from the ravages of war, the everyday rights of having enough to eat, having homes for their families in which to live and thrive, having ways to make decent livings so their children can grow, and having the strength and security to work out, within their communities and with whatever alliances they want, how to live a good life, which might very well include changing the ways those communities are organized, Suspicion about bedfellows is only a first step; it will not give us a way to think more positively about what to do or where to stand, For that, we need to confront two more big issues. First is the acceptance of the possibility of difference, Can we only free Afghan women to be like us or might we have to recognize that even after "liberation" from the Taliban, they might want different things than we would want for them? What do we do about that? Second, we need to be vigilant about the rhetoric of saving people because of what it implies about our attitudes.

Again, when I talk about accepting difference, I am not implying that we should resign ourselves to being cultural relativists who respect whatever goes on elsewhere as "just their culture," I have already discussed the dangers of "cultural" explanations; "their" cultures are just as much part of history and an interconnected world as ours are. What I am advocating is the hard work involved in recognizing and respecting differences-precisely as products of different histories, as expressions of different circumstances, and as manifestations of differently structured desires, We may want justice for women, but can we accept cultures, who do not accept that being feminist means being Western, will be under pressure to choose, just as we are: Are you with us or against us? My point is to remind us to be aware of differences, respectful of other paths toward social change that might give women better lives, Can there be a liberation that is Islamic? And, beyond this, is liberation even a goal for which all women or people strive? Are emancipation, equality, and rights part of a universal language we must use?

To quote Saba Mahmood, writing about the women in Egypt who are seeking to become pious Muslims, "The desire for freedom and liberation is a historically situated desire whose motivational force cannot be assumed a priori, but needs to be reconsidered in light of other desires, aspirations, and capacities that inhere in a culturally and historically located subject" (2001:223), In other words, might other desires be more meaningful for different groups of people? Living in close families? Living in a godly way? Living without war? I have done fieldwork in Egypt over more than 20 years and I cannot think of a single woman I know, from the poorest rural to the most educated cosmopolitan, who has ever expressed envy of U.S. women, women they tend to perceive as bereft of community, vulnerable to sexual violence and social anomie, driven by individual success rather than morality, or strangely disrespectful of God, Mahmood (2001) has pointed out a disturbing thing that happens when one argues for a respect for other traditions, She notes that there seems to be a difference in the political demands made on those who work on or are trying to understand Muslims and Islamists and those who work on secular-humanist projects, She, who studies the piety movement in Egypt, is consistently pressed to denounce all the harm done by Islamic movements around the world-otherwise she is accused of being an apologist, But there never seems to be a parallel demand for those who study secular humanism and its projects, despite the terrible violences that have been associated with it over the last couple of centuries, from world wars to colonialism, from genocides to slavery, We need to have as little dogmatic faith in secular humanism as in lslamism, and as open a mind to the complex possibilities of human projects undertaken in one tradition as the other.