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The Saudi Women movement is a feminist revolution in an extremely patriarchal society. The movement gives a platform for women to advocate for their rights, which the society has failed to offer them for a long time. Women have taken it upon themselves to pressure the authorities to recognize their efforts and roles in the society to free them from the oppressive social constructs.
The Mahram Law, which entrusts every womans basic decisions to a male guardian, is among the major things that these women regard as gender-based oppression. With the continuing need for women to engage in work that will make them independent, Saudi women have realized that it is the high time they broke loose from the laws and social decrees that make this desire work a mirage.
Work is an extremely influential platform on which equal citizenship is built ((Bartlet & Rhode, 2010, p.649). The social media such as Facebook and twitter has played a significant role when it comes to mobilizing the Saudi women, as well as giving them the platform to air their grievances.
Women have lived under oppressive conditions for a long period in Saudi Arabia. It is surprising that some of the things, which people refer to as taboos to these women, are anywhere in the available. For instance, there is no law in Saudi Arabia that prohibits women against driving. However, the there is a ban that the government has imposed where women found driving end up under the arms of police.
If a woman has to run some private errands, she first has to seek the permission of her legal guardian who is a man. Therefore, she has to hire a man to drive her. This venture is oppressive in that the woman has no privacy whatsoever.
Above all, she has no access to the basic right of making the right decisions (Danson, 1978, p.42). The society has imposed these bans on women based on uniformed assumptions that, for a woman to make the right decision, it has to be under the influence of a man.
Other numerous things make it impossible for the Saudi woman to pursue a working career. Greatest among these is the Mahram law . The Saudi woman has to consult before making any decision, be it going to school or travelling.
A woman cannot travel, appear in court, marry, divorce, open a bank account or even enquire about her childrens school performance without the consent of the legal guardian. According to the feminist theory, the woman is only a puppet that cannot operate on her own. For years, people have viewed the Saudi Woman as a second-class citizen of the kingdom.
A number of questions arise regarding the timing of this movement. Some people even wonder why they have all over sudden decided to rebel against the things that for a long period were normal to them. The desire to work and actively contribute in the managing of the kingdoms affairs has made it possible for Saudi women to realize that they cannot make it based on their current state.
It can be viewed as a welfare-work transition for the Saudi women (Weisberg, 1993, p.47) Even for those whose motivation for work is not to gain monetarily, a desire to be self reliant and work to pass the time while feeling that they are doing something has forced them into taking part in this movement.
Another momentous thing that explains the confusion created by the confrontation is that technology has given the Saudi woman channels of expressing themselves and reaching out to each other. People need more than money or property: life projects, goals and activities to which they can commit our hearts (Bartlet & Rhode, 2010, p. 642).
The movement is continuously gaining ground with more and more women getting access to education. The society as a whole is recognizing their contribution to the society if given the chance. The authorities are also responding positively to these grievances. In fact, King Abdullas announcement in 2011 is an encouraging the women. A Saudi woman can now vote, be elected and/or even appointed to the Shoura Council.
Reference List
Bartlet, K., & Rhode, D. (2010). Gender and Law: Theory, Doctrine, Commentary. Oxford: Oxford UP.
Danson, M. (1978). Sexual Harassment in Saudi Arabia. New York: Routledge.
Weisberg, K. (1993). Feminist Legal Theory: Foundations. London: Longman Publishers.
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