GNU Free Documentation License 1. To distinguish it, these items will have this notice. It is our intent to work within this license in good faith. This paper deals with the career paths followed by women descendants of Moroccan immigrants in Belgium, focusing particularly on a study of the situation of women with higher the veil of invisibility pdf qualifications, and showing how these daughters of immigrants perceive higher education as advantageous to their position in the family, for the development of their careers, and for their socialisation.
Its objective is to demonstrate how education and paid employment are being adopted as strategies for upward mobility by women of Moroccan descent in Belgium. A qualitative approach and a comprehensive interpretive overview was used to gather information from in-depth interviews with women descendants of immigrants in Belgium. This is a generation with greater social and psychological motivation in the academic sphere, the product of an appreciation of studying and higher education as a route to social advancement and independence from patriarchal models. The personal development of these women can be understood as a force with the potential to raise the class status of the family as a whole. Peer-review under responsibility of the organizing committee of EDUHEM 2016. To predict and direct the future of that idea, and therefore the future of women in the Middle East—if this is indeed at all possible—an understanding of the development of feminism in the Middle East is crucial, including its transformations transplanted to a Middle Eastern, predominantly Islamic environment, and its different interpretations in the locally different cultures of the Middle East. It swiftly becomes apparent, in considering the history of feminism in the Middle East, that two forces in particular within Middle Eastern societies modify—hampering or aiding—the progress of feminism.
First there are attitudes within the particular society, and the culture’s and the sub-culture’s formulations, formal and informal, regarding women. Second and perhaps as important, are the society’s attitudes and relationship to feminism’s civilization of origin, the Western world. Since the late nineteenth century, when feminist ideas first began to gain currency in the Middle East, a Middle Eastern society’s formal stand on the position of women has often been perhaps the most sensitive index of the society’s attitude to the West—its openness to, or its rejection of Western civilization. More recently, the veiling of women in Iran has constituted perhaps the chief index and deliberately chosen symbol of Iran’s rejection of Western civilization. The present article is the first of a series in which I will be exploring aspects of feminism in the Middle East.
Check if you have access through your login credentials or your institution. An earlier version of this article appears in Bidwell, R. Festschrift, in Honour of Professor R. Leila Ahmed was born in Cairo, Egypt, and is of Egyptian origin. Amherst in September 1980, she was Associate Professor and Chair of the Department of Foreign Languages at the University of the United Arab Emirates. Her publications include a book on the orientalist Edward W.
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