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Factors
of Influence - I
(A
Comparative first approach)
From the previously mentioned data concerning the
situation within the Arab countries we can say that the main factors that
influence women’s situation therein are: economic, social and
political, internal as well as external. These factors together and/or
each separately influence the society of a country as a whole, and women’s
situation in it, in particular. And we will begin with the… By the “economic factor” we mean the conditions that influence for better or for worse the living state of a population, which means a better or a worse sanitary and educational level; and also, we mean the conditions that influence the homogeneity and/or the split between the different composites of a society (the social classes). We mean also, the economical openness of the society to the external world: whether its economy is a free liberal economy or (still) a state dominated “socialist” one.... That is fully linked to the previously mentioned
Economical one. All Arab countries are not alike. And, that’s why they differ
by their social tissue as well as by their level of culture and degree of
openness to the external world. And here, the statistics gives us very important
spotlights on certain aspects of a reality that can be roughly resumed as
follow: 4 – 2 – 1: The ethnic and
religious composition of the Arab countries: As shown by the two following tables that give:
And…
From which we can
conclude the following: -
Although the majority of the populations in the Arab countries
are Arabs and Sunni Muslim, there is, in many of these countries (as shown in
the a.m. tables), important ethnic and/or religious minorities (even majorities)
that are not Arabs and/or not Sunni Muslim – an important diversity factor
that influences (mostly for better, sometimes for worse) the situation in there.
Like for example… o
In Morocco, Mauritania and Algeria where there is
“ethnically” a strong Berber presence. Noting here, so far Morocco is
concerned, that most of its population is not Sunni (but belong to a dissident
branch of Islam). [1] o
In Egypt where although the “ethnic composition” of the
population is more homogeneous, there is the diversity of the “religious
spectrum” where Sunni Muslims are almost 94% and Christians not less than 6%.
[1] [2] o
In Sudan, where almost half of the population is not Arab
(African), and where no less than 28% of the population are Animists and
Christians. [2] o
In Iraq, where almost 25% of its population is not Arab (Kurds
20%, Turkmen and Assyrians 5%) and about 63% not Sunnis (60% Shiite Muslim and
about 3% Christians). [1] [2] [3] o
In Jordan, where although 98% of its population is ethnically
Arab (more than 50% of them are Palestinians) and 92% of it Sunni Muslim; there
is about 2% of non-Arabs (Caucasian and Armenian) and 8% not Sunni Muslim (from
them 6% of Christians). o
In the still occupied Palestinian Territories, where 95.2% of
the population is ethnically Arab (the remaining 4.8% are de facto Jewish
settlers) and 83.75% of it is Sunni Muslim (the remaining are 10.89% Jews and
5.36% Christians). o
In Syria, where the Ethnic composition includes, in
addition to the Arabs 90.0%, Kurds 9.0% and others 1.0%. And the Religious
Spectrum includes, in addition to the Muslims 86.0%, of which Sunnis are
74.0%, Alawite Shiites 12.0%; Christians 5.5%; Druzes 3.0%; and others 5.5%. [1]
[2] [3] o
In Lebanon, where the Arabs represent 93% of the population
(the remaining are Armenians and Kurds), the Religious Spectrum is the most
diverse in the Arabs countries (Sunni Muslim 20%, Shiite Muslim 35%; Druzes 10%
and Christians 30%). [1] [2] [3] o
In Oman, where the foreign manpower is about 26.5% of the
population; 81% of the locals are not Sunni Muslim but Ibadiyya or Shiite. [3] o
In Saudi Arabia, where 34% of the population is composed of
foreigners (manpower), no less than 10% of the locals are Shiite. [3] o
In Bahrain, Kuwait, Qatar and UAE, where the percentage of
foreign manpower varies between 37% an 80%, the percentage of Shiites varies
between 16% and 70% of the locals. [3] [4] o
In Yemen, where about 47% of the population is Shiite. [1] [3] [1] So far Algeria,
Morocco, Tunisia, Egypt, Iraq, Syria, Lebanon and Yemen are concerned, there was
in these countries historically prosperous (although not so numerous) Jewish
communities; most of them left after the creation of the state of Israel and the
independence of these countries; but very few remained, especially in Morocco
and Tunisia. [2] Mostly for
Economical and Political reasons, the number and percentage of Christians is
obviously decreasing in Egypt (they were about 10% in the sixties), Iraq,
Jordan, Syria (about 20% in the fifties) and Lebanon (about 50% in the fifties). [3] Shiites are
traditionally more open than Sunnites so far as the Shari‘a interpretation is
concerned. [4] Not including
Qatar where the Shiites are very few. 5 – Factors of Influence - II (Going beyond the Numbers). Because everything cannot be measured by numbers only, and
there are factors that differ within Arab countries from the beginning but
cannot be statistically evaluated. From these factors we will focus mainly on… 5
– 1: Arab countries Background and level of Civilization: Because Syria, Egypt, Morocco and Tunisia are
traditionally more civilized and accordingly, culturally more developed than the
others. Damascus, Aleppo, Beirut, Cairo, Alexandria, Rabat, Casablanca and Tunis
are very ancient cities, with very old and very rich cultural traditions. Their
population, mainly merchant, is traditionally more open to the external world.
Accordingly, these countries were the first to be influenced by modern western
civilization—since the 18th century so far as my knowledge
goes—while, at the time, the other countries were much more isolated. In Saudi
Arabia and in the Emirates, where the main native population was mainly Bedouins
and/or composed of fishermen, the openness to the external world began
relatively late, at the end of the 19th or beginning of the 20th
century, with the exploitation of oil. This relatively deeper openness to the external world,
and accordingly, to the modern “western influence” made big in-depth changes
within the civil societies of Syria, Lebanon, Egypt, Morocco and Tunisia. From
it, results mainly a “westerly educated” middle class elite that naturally
led the cultural and political fight of their countries for modernization and
independence. And although its influence decreased very much since then, it is
still fighting for Civil Rights and political freedoms in these countries. As a
result of the deep influence of this elite, for example, women’s fight for
their rights started as early as the late 19th century in Egypt, and
in Syria at the very beginnings of the 20th century. And also, from
those people and their western culture, education and influence, during time
they where in power, resulted a relatively deeper separation between Religion
and State that is still prevailing up till now. What seems to be one of the main
reasons that make the women situation better there. 5
– 2: Religion, State and Fundamentalism. Like in Lebanon (that is still the best and most liberal Arab
country on this concern) where there is no State religion; and also in Syria
where only the “Head of the State” should be Muslim. And that is what makes
the difference more obvious between these two countries and the others. Because the “official religion” of all Arab countries –
except Syria and Lebanon - is Islam, although, its application varies in
rigidity from one country to another. Like Tunisia, where late President Bourguiba that dominated
the country for 31 years, repressed Islamic fundamentalism and established
rights for women unmatched by any other Arab nation. And/or… Like Jordan or Iraq, which are closer on this concern to the
Syrian model. Islam in these countries is officially the state’s religion, but
the legal system blends a mix much more influenced by the English laws, while
Islamic legal principles applies only over matters of personal status. And also, the application and interpretation of the Islamic
Laws is very tolerant in Morocco and Algeria where the “legal system is based
on a combination of French civil laws and a liberal interpretation of the
Shari‘a,” and in Egypt where “although its socio-cultural tradition is
unquestionably Arabic and Islamic, the Egyptian culture is cosmopolitan in
certain respects and betrays much Western influence.” On the other hand, we notice that in Saudi Arabia “the
Shari‘a law is the basis of justice. [And] judgment is usually passed
according to the Hanbalite tradition of Islam [the interpretation of which]
tends to be conservative.” But, in the Arab Emirates and in the other Gulf
countries, where although “the constitution calls for a legal code based on
the Shari‘a (Islamic law). In practice, the judiciary blends Western and
Islamic legal principles.” What makes Islam application there generally less
austere than in Saudi Arabia. And also… We notice that in Sudan, where the ruling regime of
Khartoum is Islamic and military, the government did not succeed to apply
“Islamic Laws” and impose “Islam” as a Religion of the state to the
country as a whole. And the reasons for that are mainly the rich wideness of its
ethnic and religious spectrum that makes an important portion of its population
reject this solution. And… In Yemen (which is very close to Saudi Arabia), where
Islam is the state’s religion, we notice that the application of Islamic Laws
is less austere than in Saudi Arabia and in the Gulf. And this is mainly because
the religious composition of its population, though is mainly Muslim, follows
traditionally other branches of Islam. The Sunnites in Yemen are mainly
Shafiites and Chiites Zaidite (while in Saudi Arabia they are Hanbalites). And
also… In Libya where Islam is also the State’s religion,
and where the ethnic and religious spectrum of the population is very
homogeneous, the application of the Islamic laws is rather tolerant. And the
main reason is the positive surrounding influence of its neighbors: Tunisia,
Egypt, Italy and Europe. And… If we take aside Somalia, which is the poorest Arab
country and a case in its own right, we notice that Mauritania, where the
population is mainly Berber and tribal and Islam the religion of the state, the
judiciary blends western and Islamic legal principles. But… We notice from another side that all Arab countries,
including Egypt and (to a lesser extent) Syria, are suffering from a growing up
fundamentalist influence that is reflected negatively on the global situation in
general and on the women situation in particular. The veiled women (muhajjabāt) and bearded
men (multahūn) phenomena is very expressive on this concern. An
influence that is partially due to the deterioration of the economical, social,
cultural and political conditions of these societies, where an important portion
of its local manpower is working abroad, in Saudi Arabia and in the Gulf
countries. Because Saudi Arabia and the Gulf are relatively rich
Arab countries, and bigger opportunities for Arab and Muslim workers can be
found there. This makes these countries very influent in the region and in the
Muslim world. Noticing here that this influence has tremendously increased
during the Cold War, when Western Powers in general and mainly the U.S. where
backing these countries and the fundamentalist movements omnipresent there. And
this has grown up the influence of these movements all over the Arab and Muslim
World where as the ground was well prepared. Because Islam is very deeply rooted into our Arab
societies, and inside these societies, Islamic culture is still prevailing,
sometimes in its most conservative forms. Like in Saudi Arabia “where
government is based on the laws of Islam, the Shari‘ah, that derived from
Muhammad’s pronouncements and practices and from the traditions of Islam’s
first adherents. And where they are prevailing, Muslim law prescribes civil as
well as religious rights, duties, obligations, and responsibilities for both
rulers and ruled. [The] Law is revealed and not created, and is interpreted by
the ‘ulamā’, or learned religious men.” And because these
“Ulama” or religious men have very poor knowledge and, accordingly, very
poor understanding of the “western culture and civilization,” their “level
of knowledge” is negatively reflected on the situation within their countries
and on women’s situation there and all over the Arab and Muslim world. But this was not the case at the end of the 19th
and early 20th centuries,
when the Ulama (or religious men) that were leading the Muslim communities in
Syria and Egypt were very well educated people, being in deep contact with the
western culture and very open to ideas of progress. Among them we can mention,
just as a reminder, Abdu-r-Rahmān Al Kawākibi and the Emir Abdu-l-Kāder
al-Jazāiri in Syria, Sheikh ‘Abdallah al-Alayly in Lebanon, Jamālu-d-Dīn
Al Afaghāni and Muhammad Abdo in Egypt (some of them were even Freemasons).
Those who lead the Muslim communities in Syria, in Egypt, like in the entire
Arab world, and taking aside their Islamic culture, are now almost “closed”
to western culture. The Islamic main model and reference for all Arab and Muslim
countries is becoming now Saudi Arabian model. In this respect, we can refer to
the case of Dr. Nasr Hamed Abuzeid – a very important Egyptian Islamic scholar
who said in one of his latest interviews that “It was during the period of
alliance between Egypt, Saudi Arabia and the U.S. that was achieved the Saudi
predominance on the Egyptian religious institutions. (These institutions that
were Ash‘arites became Wahhabite in due course)… Many Egyptians that
emigrated to the Gulf countries returned brain washed to Egypt… The Bedouin
doctrinal values is invading our civilization…”. Or rather is re-invading it, with its frightening
panoply of bearded men (multahūn) and veiled women (muhajjabāt).
A phenomenon that was very deeply treated by Mme Fatima al Marnissi one of the
most important Arab (Moroccan) feminist and scholar, in her book Behind the
Veil, where she says that “… It’s just a tool that allow the Muslim
woman to enter into the public sphere, a sphere where malehood is predominant
according to her Muslim understanding … It’s a necessity because it protects
the presence of a woman within a sphere where she is generally still not
accepted…” – a very deep and accurate analysis that links in-depth
this phenomena to factors that are more social (and maybe political) than
religious. Noting here also that with the “absence” of other
views (Democracy), the spreading of the fundamentalist ideas is increasing
through what we are calling now “Globalization,” and with the help of
western modern technologies, like, mainly, Satellite TV and Internet. And this leads us at last to… Because, there is not a single country in our small
world that lives alone, and/or can live alone by itself, counting solely on
itself. And also, because of the importance of their geopolitical and economical
position, Arab countries were, and still are, very tightly linked to the spheres
of influence of other countries, mainly western ones—a fact that is reflected
on them positively as well as negatively. -
Positively by means of modernization and its positive repercussions on culture,
civism and its not negligible rising up of the general economical level. And… -
negatively by means of lacerating the traditional social tissue of these societies,
through economical exploitation, and/or oppressive and corrupted regimes it
imposes. A very deep and ramified subject (that goes far beyond the one
we are dealing with) and constitute a problem by itself. Although, we find it
necessary to make some highlights on it because sociologically... Modernization is
the transformation from a traditional, rural, agrarian society to a secular,
urban, industrial one. And that was the case of almost all the Arab societies
which were mainly traditional and rural at the mid of the nineteenth century
beginning of the twentieth at time they entered into contact with the victorious
and industrialized western civilization. And that is still the case up till now.
And also because … Modernity has
worn two faces. The first (its positive one) is dynamic, forward-looking, and
progressive, promising unprecedented abundance, freedom, and fulfillment. The
other equally visible face (its ugly negative one) is grim, revealing the new
problems of alienation, poverty, crime, and pollution. And that is also the case
of most (if not all) Arab countries, where many features of modernity,
intensified beyond a certain level, producing a reactive response. Like for example in Damascus, Beirut, Alexandria,
Aleppo and Cairo, where… -
Rural populations
“migrates” to the cities, and from the crowded urban centers, a
“re-colonization” of the surrounding countryside with its suburbs and exurbs
vitally linked to the city arise, but harking back to a village form of
community. The case of Damascus that is now much more an agglomeration of
villages than a real urban center is on this concern very expressive. And
also… -
Disenchantment with the
slickness of mass-produced goods that gives rise to a renewed interest in
handcrafting and natural materials. And also… -
Protests against
rationality and uniformity that are seen in the successive waves of youth
cultures and religious revivals that have marked late industrial societies. And
also… -
Ethnic and religious groups
that have reasserted their (so called) identities. And also… -
Cultural, and nationalist
movements emerging everywhere. Etc… 6
– Repercussions…
And we return to the U.N. world’s women 2000
Trends and Statistics to highlight the repercussions of all what
proceed on the… 6
– 1: Arab Women’s Situation: Where
we notice that: A – Although women are having fewer children on average in the Arab
countries, the fertility rate in there (ref. to Table 2.B and related chart
directly below) is still one of the highest in the world. Floating between 2.2
in Lebanon (minimum) and 7.6 in Yemen (maximum). Noting on this concern that the
fertility rate in Syria 3.7 is very high according to the developed world
standards.
7 – Fertility Rate With
more women of reproductive age, the Arab population will continue to grow up
dramatically. The annual growth estimation on this concern will vary between 1.1
in Tunisia (minimum) and 4.2 in Somalia (maximum) and 2.5 for Syria. (Ref. to
Table 1.B and related chart directly below)
8 – Annual Population Growth Which mean that the population of these already poor countries will double within a very short time as shown in the following chart.
9 – Doubling Time B – The percent of adolescents within the Arab
population is one of the highest in the World, where 46% of the population is
under 15 in the Occupied Palestinian Territories (maximum) and 25% of it is
under 15 in the United Arab Emirates (minimum). In Syria the 40% percentage is
very high. (Ref. to Table 1.A and related chat directly below) 10 – Percent aged <
15 C – The percent of people aged 60 and over, with women percent higher
than men, is much smaller in the Arab countries if compared with the developed
ones. 3 to 7% for women are over 60 in the Arab countries (5% in Syria) compared
with 18% in the U.S. and 23% in France (Ref. Table 1.A), which reflects a lower
life expectancy in these countries.
11 – Percent aged over 60 On this concern Lebanon and Tunisia that have a higher life
expectancy for women are in fact the best Arab countries. And… D – Although “populations around the world in general are ageing as
fewer children are born and people live increasingly longer lives,” the
population in the Arab countries remains relatively very young and the
nature of the their societies mostly male dominated. E – Because “although women outnumber men in most regions, the fact
that men outnumber women in parts of Asia,” in most of the Arab countries
(Ref. to Table 1.A and related chart directly below) deserves more focusing.
12 – Percent Women /100 men Because, as a first approach, some statistics numbers here seems to be
not realistic. Like for example... o
The percentage of women to
men in the counties of the Arabic peninsula (Yemen not included), this percent
that vary between 87 in Saudi Arabia (maximum) and 55 in Qatar (minimum) reflect
very obviously that something is going wrong in there concerning women. But the
explanation of that can be found by the presence of foreign workers, mainly
males, within the population of these countries as we noticed previously. And
also… o
Within the same frame, the
statistics numbers for other Arab and Muslim countries that reflect the same
male hood predominance seems also strange. Especially for countries like Iraq
97% and Iran 95% that suffered from long periods of war and big losses in men.
And the answer on that can be found from the relatively young nature of these
societies. o
Because, the percentage of
those who live over 60 is rather small. In all the world, at birth, the
percentage of males to females is around 1.05 and all over the world life
expectancy for women is slightly bigger than for men, which make if linked to
the high increase of elder peoples where females became more than males, that
these societies became generally women predominated. Which is an opposite
situation in most of the Arab countries where the population is young and the
percentage of elder people small. F – Although the U.N. statistics concerning women migration are
poor in general and so far Arab and Muslim countries are concerned in particular
(Ref. to Table 1B and related chart below). We can from this chart estimate the
repercussions of the economical and social conditions on the women of these
countries. 13 – Percent Women/Men migrant Like what… o
Obstructs Socially the
freedom of the women to travel in countries like Saudi Arabia and the Gulf
countries where women cannot leave without their male sponsors approval. And
/or… o
The reasons that keep them
in Socially and economically, like for example in Lebanon where it is pleasant
to stay. Or in Yemen where they cannot afford to leave. o
Or the reasons that push
them out (men and women) like it is the case in Algeria, Egypt and Syria. Noting
here that more focusing should be on that matter, which is directly, linked to
the real problems these countries are facing. 7 – Conclusions and Recommendations. Maybe,
from all what we say we can conclude one main status that our
situation, in general, and so far as women are concerned, in particular, is very
difficult and not so brilliant—to say the least. Accordingly,
so far as we are affected as intellectuals, in the Arab countries, and in Syria,
the main thing we can recommend is to exert all our efforts and to go deeper
within the matters and problems of our Arab societies, especially those related
to their economical and cultural development. And especially on Democracy and
Human Rights. For
that, we should deepen our knowledge of the realities and, accordingly, our
understanding of the statistical data within our countries. In each country, we
should focus much more and make much more studies on the economical, cultural
and health situation. We should also focus more on this frame on the immigration
data for both men and women, because the importance of what might be reflected
from that. And also… More focus and, accordingly, more studies should be done internally and in depth from a more scientific and humanistic approach on our Islamic traditions and culture and its interaction and relation with the other cultures and traditions in the region and all over the world, specially so far as women are concerned. Not forgetting here at any moment that although we are one small world, there are always—and will remain—in this world different understandings of Truth and different levels of Reality. These very important studies should be done with the help of the most open and most enlightened people within the Muslim intelligentsia in our Arab countries. More focusing so far as Syria is concerned, should be on people like Dr. Muhammad Shahrour and Sheikh Jaudat Said. ************** |
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