A Lightning Rod for a Wide Range of Opponents
In her article, author Lila Abu-Lughod questions whether Muslim women really need saving while taking into consideration anthropological perspectives of cultural relativism. Specifically, her work focuses on post 9-1-1 and the impact that the war in Afghanistan
Through a discussion of the controversy behind the veil as a central concern for the well being of Muslim women, Abu-Lughod examines Western misappropriation of the veil as a symbol of women’s oppression under Islam. Used as a justification for the war on terror, the veil has been mobilized to recreate “an imaginative geography of West versus East, us versus Muslims” (Abu-Lughod, 784). In this regard, rather than focus on the West’s involvement in the politics and history in the Middle East, the author believes that the focus on “religio-cultural” explanations limits the possibility of realizing
global unity (Abu-Lughod, 784).
From an anthropological perspective, Abu-Lughod notes how the veil represents an accepted form of dress for Muslim women and their social communities that are held together by shared norms, beliefs, and ideals. Closely related to this anthropological perspective is the idea of cultural relativism which she describes as a passive acceptance of culture which should not be judged or interfered with, only understood (Abu-Lughod, 786). It is through the controversy regarding the veil and its various meanings that the author bases her arguments about the limits of cultural relativism. Distinguishing cultural relativism from respecting difference, Abu-Lughod feels as though it does not involve an ethnocentric examination of the West’s responsibilities for situations in other parts of the world (Abu-Lughod, 787).
Considering whether Afghan women need saving, Abu-Lughod states, “is an outdated question of missionaries and colonial feminism” (Abu-Lughod, 790). Rather, the author concludes that our task is to critically explore what we might do to help create a world in which such poor Afghan women can have safety and decent lives (Abu-Lughod, 790). Although a valid argument, Abu-Lughod’s concentration on dispelling “Western obsession with the veil” (Abu-Lughod, 785) ignores other injustices faced by Afghan women. For example, a report by the Human Rights Watch entitled “Ten Dollar Talib” discusses the insurgence use of night letters to verbally and physically threaten women’s employment, right to education, and participation in politics (Reid, 2010). Although women leaders and activists support a peaceful resolution to the war in Afghanistan
Meanwhile, the controversy regarding Park 51 is closely related to Abu-Lughod’s argument regarding the Western misconception of the veil as a symbol of the Muslim religion’s oppression of women. Proposed to be built two blocks away from Ground Zero, Park 51 would replace an abandoned building that was used as a Burlington Coat Factory (Hossain, 2010). Despite media coverage and journalists who refer to this building as the “Ground Zero Mosque," there is actually no Ground Zero Mosque. A mosque is a purely religious structure built for the purpose of gathering for prayer and worship, whereas Park 51 that is going to be built near, not on, Ground Zero is an Islamic community center which plans to house a culinary school, an auditorium, a swimming pool, theater, fitness center, food court, childcare area, bookstore, basketball court, and yes, space for prayer (Hossain, 2010). However, we do not label the Abu-Lughod, Lila. (2002). Do Muslim Women Really Need Saving? Anthropological
Reflections on Cultural Relativism and its Others. American Anthropologist, 104(3), 783-90.
Hossain, Anushay. (2010, October 29). The Ground Zero Mosque is not a Mosque.
ISNA Islamic Society of North America. Retrieved from http://www.isna.net/articles/
News/Beyond-Park-51-Religious-Leaders-Denounce-Anti-Muslim-Bigotry-and-Call-for-
Respext.aspx In text: (Hossain, 2010).
Reid, Rachel. (2010, October 31). The "Ten Dollar Talib" and Women's Rights. Afghan
Women and the Risks of Reintegration and Reconciliation. The Human Rights Watch.
Retrieved from http://www.hrw.org/node/91466 In text: (Reid, 2010).
