Gender Bias in Saudi Arabian & American Culture

An important question in the study of Anthropology is; How may one better
understand thy neighbor by looking at one’s own cultural similarities rather than
differences.
Hope Elena Sardella, 2019

Before going on, it is important to understand that Cultural Relativism teaches that one may only begin to understand another culture by participation, and or viewing the culture from the standpoint of the people within. Background details underpinning this analysis entails the research methods of "emic" and "etic" analysis in anthropology. For example, instead of viewing one's own culture from the point of self we must view our culture from an outside standpoint; thus this would be considered an "etic" analysis of a culture (Crapo, R. H.,2013). In examining this material, another method is that one may analyze another's culture from the perspective of the people within the culture; called an "emic" analysis[1]. This essay explores the gender bias for women in American education towards in an etic context. Additionally, there will be an emic analysis of the Saudi Arabian women's gender struggle in education. The character of my analysis is primarily built on the assessments that no matter how advanced one culture may be than another; each culture still struggles to progress in gender equity. Before going on, it is important to understand that Cultural
Relativism teaches that one may only begin to understand another culture by
participation, and or viewing the culture from the standpoint of the people within. Background details underpinning this analysis entails the research methods of “emic” and “etic” analysis in anthropology. For example, instead of viewing one’s own culture from the point of self we must view our culture from an outside standpoint; thus this would be considered an “etic” analysis of a culture (Crapo, R. H.,2013). In examining this material, another method is that one may analyze another’s culture from the perspective of the people within the culture; called an “emic” analysis[1]. This essay explores the gender bias for women in American education towards in an etic context. Additionally, there will be an emic analysis of the Saudi Arabian women’s gender struggle in education. The character of my analysis is primarily built on the assessments that no matter how advanced one culture may be than another; each culture still struggles to progress in gender equity.

Part I

To commence the etic analysis of Gender Bias of women in American education, we must look to history for answers of the American woman's struggle for equity. The fight for women's rights in educations can be traced back almost three-hundred years, beginning in the colonial era (Owens, 2003). In the early formation of the United States, women were barred entirely from an education. Common practice and beliefs’ were that a woman's place was to be in the home learning "domestic" trades to be a good wife in training[2]. This concept came to a screeching halt in 1767 at a Rhode Island school house when the local teachers became destitute for an increase in their salary, which led the teachers to begin to offer evening schooling for girls[3]. The segregation of women in schools persisted into the nineteenth century by the government implementing female-only schools or dividing schools into two separate areas for male and female students. Again, this type of education was extremely expensive, and only the utmost elite could afford to put their daughters in what was once called "dame schools"[4]. It was not until 1972 that true strides in gender bias reformation in American education came with the implementation of the Title IX, Education Amendment of 1972, which states in; "Section 1681. Sex(a) Prohibition against discrimination; exceptions. No person in the United States shall, on the basis of sex, be excluded from participation in,be denied the benefits of, or be subjected to discrimination under any education program or activity receiving Federal financial assistance" (United States Department of Labor, 2003). As the author has shown, the previous evidence displays a historical synopsis of the trials women had to overcome to obtain a place in education. No matter how advanced a society may seem from the outside, gender bias still exists in the framing of American history. According to the Gender Gap Index, The United States ranks number forty-five in closing the gender gap (Gender Gap Index,2016). According to the World Economic Forum’s head of education, Saadia Zahidi, states that the United States “has been on a downward trajectory for the last decade or so” (CBS, 2016)
To commence the etic analysis of Gender Bias of women in American education, we must look to history for answers of the American woman’s struggle for equity. The fight for women’s rights in educations can be traced back almost three-hundred years, beginning in the colonial era (Owens, 2003). In the early formation of the United States, women were barred entirely from an education. Common practice and beliefs’ were that a woman’s place was to be in the home learning “domestic” trades to be a good wife in training[2]. This concept came to a screeching halt in 1767 at a Rhode Island school house when the local teachers became destitute for an increase in their salary, which led the teachers to begin to offer evening schooling for girls[3]. The segregation of women in schools persisted into the nineteenth century by the government implementing female-only schools or dividing schools into two separate areas for male and female students. Again, this type of education was extremely expensive, and only the utmost elite could afford to put their daughters in what was once called “dame schools”[4]. It was not until 1972 that true strides in gender bias reformation in American education came with the implementation of the Title IX, Education Amendment of 1972, which states in; “Section 1681. Sex(a) Prohibition against discrimination; exceptions. No person in the United States shall, on the basis of sex, be excluded from participation in,be denied the benefits of, or be subjected to discrimination under any education program or activity receiving Federal financial assistance” (United States Department of Labor, 2003). As the author has shown, the previous evidence displays a historical synopsis of the trials women had to overcome to obtain a place in education. No matter how advanced a society may seem from the outside, gender bias still exists in the framing of American history. According to the Gender Gap Index, The United States ranks number forty-five in closing the gender gap (Gender Gap Index,2016). According to the World Economic Forum’s head of education, Saadia Zahidi, states that the United States “has been on a downward trajectory for the last decade or so” (CBS, 2016)

Part II
The struggle for women in Saudi Arabia has been drastically different from
American women, yet strikingly similar.
Hope Elena Sardella, 2019

The author will review the historical evolution of formal education for women in Saudi Arabian society, and demonstrate correlations between the development of American education for women. The proceeding review of Saudi Arabian women will be conducted from an emic perspective pertaining to their experience and struggle for equal rights within their own culture. The emic analysis entails that one must write from the perspective of the individual in the culture or "written for outsiders but portrays a culture and its meanings as the insider understands it" (Crapo, 2013, pg.1.1). The notion of educating women in Saudi Arabian culture has been a tumultuous journey but correlates with Western Culture's development of education for women in many fashions. The teachings of the Quran have affected the status and rights of women by the transference of the religious teachings of the Quran in everyday law and social norms. A relatively new concept of formal education has only been made available in the 1960s with the first official school for girls, but the fight for knowledge began in the 1940s. Before formal education became legalized, the teaching of women has intended only the sole intent for children to learn and memorize the Quran. By the time a girl hit an age of puberty education had stopped. The common Saudi Arabian girl has to begin a life of servitude to her family and to learn to be a good wife; additionally, she would be required to start "veiling", which is the tradition of wearing a cloth to cover her face (Hamdan, 2005).The author will review the historical evolution of formal education for women in Saudi Arabian society, and demonstrate correlations between the development of American education for women. The proceeding review of Saudi Arabian women will be conducted from an emic perspective pertaining to their experience and struggle for equal rights within their own culture. The emic analysis entails that one must write from the perspective of the individual in the culture or “written for outsiders but portrays a culture and its meanings as the insider understands it” (Crapo, 2013, pg.1.1). The notion of educating women in Saudi Arabian culture has been a tumultuous journey but correlates with Western Culture’s development of education for women in many fashions. The teachings of the Quran have affected the status and rights of women by the transference of the religious teachings of the Quran in everyday law and social norms. A relatively new concept of formal education has only been made available in the 1960s with the first official school for girls, but the fight for knowledge began in the 1940s. Before formal education became legalized, the teaching of women has intended only the sole intent for children to learn and memorize the Quran. By the time a girl hit an age of puberty education had stopped. The common Saudi Arabian girl has to begin a life of servitude to her family and to learn to be a good wife; additionally, she would be required to start “veiling”, which is the tradition of wearing a cloth to cover her face (Hamdan, 2005).

In examining this material, we see that American culture did have a several hundred year head-start on the notion of developing the first official school that welcomed girls. Regardless of the time difference; American and Saudi Arabian both practiced and promoted the social norms of women being kept in the home to live a life a servitude. A further example to analyze is: Although America’s had officially opened the first school that excepted girls there was still a division of class, meaning if a family did not have enough money they couldn't afford to send their daughter to private education. Furthermore, it was not until 1972 that the United States officially sanctioned laws to prevent the segregation of women in schools. Moving forward, the author will examine the emergence of the fight for gender equity for Saudi Arabian women, and comparatively, review mitigating factors that transformed Saudi Arabian society. A few prominent political figures are responsible for opening doors for women in Saudi Arabia. One of the first notable persons is King Abdul Aziz, who expressed his approval of women being educated in his statement: “It is permissible for women to read” (Al Rashid, 1976 as cited in Hamdan [International Education Journal], 2005, 48). One may view this simple statement at small, or insignificant but this one statement would change Saudi Arabian society forever by influencing future rulers to take this understanding of educating women and develop the concept into societal norms. One of the momentous persons of influence was King Faisal and his wife; Iffat Al Thunayan. Together the couple worked to reform education for women courageously, despite riots that ensued over King Faisal opening up the first all girls, expense free, school in Jeddah, that was named Dar Al Hanan (Hamdan, 2005, pg. 49, para. 9). Most importantly to acknowledge is King Faisal's wife: Iffat Al Thunayan. For without Iffat’s persistence to fight for women’s rights, many of these milestones may not have been achieved. To Conclude: By reviewing the initial etic perspective of gender bias in American history, the author shined a light on on flaws in her own culture to better capture a greater appreciation for Saudi Arabian culture. Through etic and emic analysis we were able to objectively understand and not judge these two cultures, but understand ones self in a greater capacity.
In examining this material, we see that American culture did have a several hundred year head-start on the notion of developing the first official school that welcomed girls. Regardless of the time difference; American and Saudi Arabian both practiced and promoted the social norms of women being kept in the home to live a life a servitude. A further example to analyze is: Although America’s had officially opened the first school that excepted girls there was still a division of class, meaning if a family did not have enough money they couldn’t afford to send their daughter to private education. Furthermore, it was not until 1972 that the United States officially sanctioned laws to prevent the segregation of women in schools. Moving forward, the author will examine the emergence of the fight for gender equity for Saudi Arabian women, and comparatively, review mitigating factors that transformed Saudi Arabian society. A few prominent political figures are responsible for opening doors for women in Saudi Arabia. One of the first notable persons is King Abdul Aziz, who expressed his approval of women being educated in his statement: “It is permissible for women to read” (Al Rashid, 1976 as cited in Hamdan [International Education Journal], 2005, 48). One may view this simple statement at small, or insignificant but this one statement would change Saudi Arabian society forever by influencing future rulers to take this understanding of educating women and develop the concept into societal norms. One of the momentous persons of influence was King Faisal and his wife; Iffat Al Thunayan. Together the couple worked to reform education for women courageously, despite riots that ensued over King Faisal opening up the first all girls, expense free, school in Jeddah, that was named Dar Al Hanan (Hamdan, 2005, pg. 49, para. 9). Most importantly to acknowledge is King Faisal’s wife: Iffat Al Thunayan. For without Iffat’s persistence to fight for women’s rights, many of these milestones may not have been achieved. To Conclude: By reviewing the initial etic perspective of gender bias in American history, the author shined a light on on flaws in her own culture to better capture a greater appreciation for Saudi Arabian culture. Through etic and emic analysis we were able to objectively understand and not judge these two cultures, but understand ones self in a greater capacity.

References

Hamdan, A. (2005). Women and education in Saudi Arabia: Challenges and achievements.
International Education Journal, 6(1), 42-64. Retrieved from
file:///home/chronos/u-84834be3b2cc5db86e671f510e07e0df60cd6b88/Downloads/SaudiArabia
Women.pdf.
CBS (2016, October 27). Why did the U.S. rank so low for gender equality? [Video file].
Retrieved from https://www.youtube.com/watch?v=XjijfE4ia7Q
[1] Richley H. Crapo, “1.1 The Breadth of Anthropology” Cultural Anthropology, Steve
Wainwright, Bridgepoint Education, Inc., 2013, 1.1.
[2] Owens, S. L., Smothers, B. C., & Love, F. E. (2003). Are Girls Victims of Gender Bias in
Our Nation’s Schools?. Journal Of Instructional Psychology, 30(2), 131..
[3] Owens, S. L., Smothers, B. C., & Love, F. E. (2003). Are Girls Victims of Gender Bias in
Our Nation’s Schools?. Journal Of Instructional Psychology, 30(2), 131..
[4] Madigan, J. C. (2009). The Education of Girls and Women in the United States: A Historical
Perspective. Advances in Gener and Education, 1, 11-13. Retrieved from
file:///home/chronos/u-84834be3b2cc5db86e671f510e07e0df60cd6b88/Download
s/Web_Madigan.pdf.
[5] United States Department of Labor. (2003, January 02). Title IX, Education Amendments of

Retrieved from https://www.dol.gov/oasam/regs/statutes/titleix.htm.

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