The Middle East has long been known for its willingness and active practice of imprisoning citizens for politically based reasons. For example, anyone who stood against the authoritarian powers in those nations have often been taken as political prisoners, in the regime’s continued attempts to maintain absolute control. However, as nations in the region experience political reform, prisoners are being released and those nations are seeking ways to come to terms with, and move beyond their history of political oppression (Amnesty International 1). It is my opinion that countries in the Middle East should release current political prisoners and reform their policies to prevent the wrongful imprisonment of those who peacefully protest the government, and its decisions. Further, I think that the best way for these nations to come to terms with their history of political inequality is to acknowledge how and why it was wrong and move forward in new policies. Trying to bury the past could increase the likelihood that it resurface, instead of making a meaningful and lasting change.
4.
“The veil is symbol of women’s freedom, not their inequality or unfreedom” as stated by Lila Abu Lughod, is a highly controversial statement (785). I, personally, would have to critique. Lughod sites Hanna Papnek as calling the veil a “portable seclusion” while the author intends this to demonstrate the liberation enabled by the device, by showing that it has allowed women to mix in society, the reality I that it is still a tool of seclusion (1). It is designed to keep women separate from the society of men regardless of where they go, or what right that have to be there. This necessarily indicates that they are still not free, but rather repressed in all circumstances.
Iranian youth are generally the most active in the whole of the Islamic world (Memarian 1). One of the primary ways that they are changing the culture of Iran is by political activism. They are showing up to vote in numbers never seen before, and they are pursuing active change, through political dissent, it what USIP sees as four key areas: Unemployment, independence, (or the ability to live in homes of their own, rather than with their parents, the sexual crisis, or the political involvement of the nation’s policies in the sexuality and relationship activity of the nation’s youth, and drug use (Memarian 1). The youth protests, demonstrate, and work to build active symbols of the change they want to see, up to and including martyrdom, in order to inspire change in the nation.
Reports indicate that Arab youth are signing up for online dating services by the millions (Green 1). This is occurring for several reasons, most notably that online dating reduces the embarrassment of first meetings and family pressures, and it gives them an escape from the traditional arranged marriage route. Most Arab cultures still cling to the arranged marriage process, and courting rituals that actively involve the extended family, especially of the bride in question. However, the anonymousness of the online dating process, and the ability to choose for one’s self especially appeals to young Arabs. It should be noted, however, that many have adapted online dating to meet their cultural and religious needs, essentially continuing in the strict abstinence and religious ideals of their people, despite the modernity of using online platforms to find a mate of choice (Green 1) .
Works Cited:
Amnesty International. “Iran 2015/2016” Annual Report. 2016. Web.
Green, Lydia. "Why Millions of Muslims Are Signing up for Online Dating."BBC News. N.p., 10 Dec. 2014. Web. 31 May 2016.
Lughod, Lila Abu. "Maybe Muslim Women Don't Need Saving." Ideas Do Muslim Women Need Saving Comments. Time Magazine, 01 Nov. 2013. Web. 31 May 2016.
"Do Muslim Women Need Saving?" American Anthroplogist104.3 (2013): 783-90. Web.
Memarian, Omid. “Iranian Youth.”. Iranian Primer. USIP. August 2015. Web. 31 May 2016
