|Essay type:||Definition essays|
|Categories:||Women Discrimination Feminism Social issue|
Feminist separation is any more of a form of alienation from things, roles, and activities associated with me. It can be things defined by men, dominated or under the operation of men. Often, these activities and it is rare for the benefit and maintenance of men. Therefore, women tend to forfeit such things and prefer a counterfeit for women, which brings separation. An example is masochist separatism, which is defined as the partial segregation of women from men and the domains of men at their own will. Some of the feminist practice separations include avoiding close relationships with men even to work relationships, withdrawing from the activity of avoidance of it due to the reason of a man being in it (Frye). Cutting down or avoiding communication, including watching programs involving men, is another form of practical separation. These kinds of divorce are caused by a desire for independence, growth, liberty, health, safety, sisterhood, and even intervention. Such behaviors sometimes evolve and are premeditated as someone would identify with the time that what they believe is not worth it. Other separation forms are cultivated, not people, which enables the individuals to get away with business. While some of the separations can be accomplished quickly, and in other places a different times, they can be difficult.
Abu-Rabia-Queder describes the patriarchal desegregation that is rampant, especially in water Israeli among the Arabs (Abu-Rabia-Queder). The livelihood of the people is informed y what they are taught about God. Men are the leads in most of the things, and feminist activism is very demand. One of the reasons being that women accept concepts like it is their responsibility. Therefore, for fear of religion, most women would not stand out to confront what they think is just required of them. That is to give birth and take care of the children. Men take most of the dominant jobs which are deemed to be hard for the women or which they assume require higher intelligence, which can only be given by men. An excellent example is the Taliban women who are often taken as objects of sex and traded. Education is not a priority for them, as dictated by men. They are to be submissive to the men in their lives.
The majority of whom have no say in most of the decisions that are made in the family. The actions are often justified by religious claims which are embedded in the legal issues of the country. Therefore, feminist activity has a little ground to hold since the efforts are frustrated by the religious faith, which has deep roots. Bedouin women are bound by sexuality and collective codes. The sexuality roles deem a woman responsible for reproduction accounts and, therefore, dictate honor or shame. The cooperative law requires that they marry and have children, even if it is against their will. The main aim is to expand the family size, which defines the power of the family.
Women's Villages in Kenya
In Kenya, there is an establishment of only women villages. The known women-only community is Umoja, which is in Samburu, comprising of women who ran away from early marriages, oppressive marriages, and female genital mutilation. Other women are victims of rape from the British soldiers who were in the region. No man is allowed into the village unless under exceptional circumstances. The women have their economic activities, educate the children, and life goes normal. Most women express relief living in these men free villages, claiming that they have the freedom to do what they want. Most of the things they do include making beaded jewelry that they sell to tourists who visit the area and fees charged to people who would want to get into the village. The village begun after reported rape cases, about fifteen by British soldiers. This is also another kind of feminine separation.
The separation presented by the Umoja village not only gives the women power but also gives them escape from the oppressive nature. The fact that men are not allowed into the town, and the women have tried to keep it so is a source of power. Inside the city, they make their own decisions and act as they want. No one patronizes the things they do or the choices they make covering their children. Since they still go out to men so that they can have children, at least they have the freedom to choose which man to sire children wit. This is also another source of power that they have. The women can take their children to school, and girls study to the highest levels of education they wish. According to the women, one of the leaders has her daughter abroad, which is a great achievement. The village also saves them from oppression since they would no longer be subject to the patriarchal forces against them. The majority of the women in the town feel free and even express no interest in ever getting married. Therefore, it signifies their victory against oppression. The absence of men who are forbearing gives a sense of ease and relief. Escaping from the culture is just a door to freedom from persecution by the male dominants in society.
Provision of Abortions
The provision of abortions is not a separatist endeavor since the act itself means that men still have control over women. In particular, they have control over women's reproduction so that it can be decided wish pregnancies should go through gestation to birth and which one should. It robes women of the freedom to choose what they want since the men would pioneer most abortions. The women here are the primary stakeholder, and the actions affect them. However, looking at it from the angle of the fetus being dependent on the women and the power the woman has to cut off its life gives a sense of separation. According to Fryer, abortion gives women the ability to reproduce, which is essential for life continuity (Frye). Women would choose whether to retain the fetuses or eliminate them, something which men cannot control. Therefore, giving in to abortion means giving up their patriarchy over women. However, such notions would not raise enough hysteria to make men stand up to action. Only if men understood their parasitic nature to women where there are se God they can only get from women and not anywhere else, would they consider the consequences of abortion?
Not all identity politics necessitate some separation as far as feminism is concerned. Other factors, like racism and ethnicity, may catalyze different identity politics. However, identity politics can only be categorized under feminist separatism if the motive propels women's freedom. A classic example is the separation of women in Morocco who, instead of fitting into the positions allocated to them in the government and the political parties, resorted to forming completely women-led parties ad movements. Such can now qualify for feminism segregation. The women's alliances in Palestine, Iran, and other Arabic countries also fit to fall under separatism since the manifesto of the groups is for the betterment of women and appraisal of their position in society. The Umoja villages in Kenya are also another example of separatism based on social backgrounds, as seen in the reasons for many women joining the town. The Bedouin women’s separation is based on tribalism for which, their movements are not termed as feministic. The reason being that the views of femininity and actions are perceived negatively, owing to what is happening in the west.
In conclusion, feminism separatism is one of the most misinterpreted things associated with negativity from the actions and behavior of women who engage in it. However, it has proven to solve most of the oppression and injustice that women are subjected to. It is high time that separatism is understood as a way of empowering women as it gives them a sense of independence. Men also need to consider the importance of omen in society, considering that there are some things that they cannot do without women. Women cannot be exclusively independent as they need to depend on men in some situations. A perfect example is the active role men play in the Middle East in enacting feminism.
Abu-Rabia-Queder, Sarab. “The activism of Bedouin Women: Social and Political Resistance”. Edited by HAGAR, vol 7 (2), 2007, pp.67-84
Frye, Marilyn. “Some Reflections on Separatism and Power”. The Politics of Reality, 1983
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