Muslim New Womanhood in Bangladesh
eBook - ePub

Muslim New Womanhood in Bangladesh

  1. 140 pages
  2. English
  3. ePUB (mobile friendly)
  4. Available on iOS & Android
eBook - ePub

Muslim New Womanhood in Bangladesh

About this book

This book reveals how categories of gender, class, culture and religion are modes of power which inform hierarchies of social locations and people's sense of belonging within these spaces and temporalities. It offers an alternative and innovative theoretical framework - new womanhood - for studying middle-class, urban, educated, professional women in South Asia.

The book places respectable femininity at the centre of the construction and performance of new womanhood in Bangladesh: a complex and heterogeneous construction of womanhood in relation to women's negotiations with public and private sphere roles and cultural norms of female propriety. It establishes new women as part of the neoliberal middle class as they construct their class identity as a status group, claiming inter-class and intra-class distinction from other women. It also explains how new womanhood is legitimized by alternative and multiple practices of respectability, varying according to women's age, stage of life, profession, household setting and experience of living in Western countries. Finally, as new women forge alternative forms of respectability, theirs is not a straightforward abandonment of old structures of respectability; rather they substitute, conceal or legitimize particular practices of respectability in particular fields. While these new women's gains are vested in the self, rather than a wider feminist politics, they have the potential to positively influence the terrain of possibilities for other women. Finally, through a study of cosmopolitan third world women who are part of a new and potentially powerful social group who occupy a privileged position in the society they live in, the book critiques Western feminist writing and challenges binary social construction of the 'Muslim woman' either as victims of patriarchal culture and religion or as a danger to Western liberalism, developing an understanding of cosmopolitan Muslim women's classed gender identity as a struggle against classifications in the neoliberal times.

It is the first book-length project of its kind to provide an understanding of the concept of new women in the Global South, which will be of interest to academics in the fields of sociology, gender studies, feminist theory, postcolonialism, inequality studies, cultural theory, development studies and South Asian Studies.

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Information

Publisher
Routledge
Year
2022
eBook ISBN
9781000589573

1 Introduction

Framing
DOI: 10.4324/9780429330148-1
Women of Bangladesh primarily exist in global literature as crucial labourers in the ‘sweatshop economy’ or the ‘Muslim women’ who need rescue. However, recent public profiles of Bangladeshi women in transnational spaces such as Nadia Hussain who won the Great British Bake Off in 2015 and Kishwar Chowdhury who became the second runner up in MasterChef Australia in 2021 compel us to question whether womanhood is just a space of liminality and subordination for all Bangladeshi women and to reconstruct Bangladeshi women’s positions in relation to class, culture and religion as spaces of negotiation, resistance and politics. Addressing the need for celebrating Bangladeshi womanhood beyond dichotomies of freedom and unfreedom, this book is an exploration of how the identity of new womenness is constructed and performed in urban Bangladesh, through classed gender practices of respectable femininity. Bangladesh is going through a significant transition due to globalization and neoliberalization of its economy and has a distinctive affluent middle class who engages in the service sector of the economy, with exposure to global education, professions and media. Gender roles within this class are also changing as more women enter public arenas through education and paid employment, affecting women’s status, opportunities and the domestic division of labour. The new women participants of this research are part of this affluent middle class of Bangladesh.
Despite enjoying certain privileges of class and mobility in public spaces the women of this research also identify as Muslim and women of a ‘third world country’. However, the new woman voices of this research reject the global narrative that Muslim women need to ‘escape from Islam’ to achieve true ‘freedom’, which simultaneously identify Islam as a religion of ‘unfreedom’ for women as a contrast to the secularism of the West which allow women self-expression often through expression of sexuality. Siddiqi (2014) explains this using the American Apparel advertisement in Elle magazine where an American Bangladeshi model appeared topless featuring the word ‘made in Bangladesh’. The brown Muslim body of the immigrant Bangladeshi model in the advertisement is explicitly used by American Apparel to appeal to Northern/Western customers who are aware of the ‘sweatshop condition’ in third world countries including the collapse of Rana Plaza in Bangladesh in 2012. The neoliberal tropes of capitalism in the West saw the bare-chested Bangladeshi model in Elle magazine as a project of liberating brown Muslim women of Bangladesh by giving them the ‘right’ or ‘empower-ment’ to bare body which presumably the women who are still in Bangladesh do not have (Siddiqi, 2014: 298). The new women of this research challenge this ‘rescue’ narrative and demonstrate freedom, empowerment and liberation within their cultural environment in Bangladesh. New woman’s Muslimness is only discussed in relation to their sartorial choices while a complex set of behavioural rules applies to all women in Bangladesh and South Asia at large which are an outcome of sociocultural and class requirements which is discussed via the concept of respectable femininity in this research. In so doing, this book reinstates that categories around difference such as gender, ethnicity (culture), class and religion are modes of power which create boundaries and hierarchies in social life that underline capitalist social relations and inform people’s sense of belonging.

The Affluent Middle Class of Bangladesh

The middle class in Bangladesh is not a monolithic or homogeneous group. Although participants of this research identify themselves as middle-class women and their understanding of respectability is in line with middle-class notions of propriety, I read them as a specific constellation, a subset of the middle class. And particularly due to their economic prosperity derived from neoliberal jobs and dual-earner families, I consider them as part of an affluent middle-class community of Bangladesh (Hussein, 2017).
The independence of Bangladesh reorganized its classes, whereby a salaried middle class took centre stage in the capital city, Dhaka, in the mission to rebuild the nation, sometimes via their commitment to development and progress of the country and at other times as a small group of intellectuals who travelled abroad and engaged in some kind of activism for their country (Siddiqui, 1990). Karim (2012) and Sabur (2010) discuss the emergence of a relatively affluent middle class in Dhaka in early 2000s. Broadly the yearly income bracket of an affluent middle-class household is between £6,600 and £9,900 plus (Rashid, 2012). But Sabur (2010) identifies a certain ‘lifestyle’ and the ‘transaction of various capitals’, such as social networks, from one generation to another as the defining elements of the affluent middle class in the capital city of Dhaka.
The affluent middle class consists of a group of professionals (both husband and wife in a nuclear household) with four characteristics. First, education is a major status symbol of this class which includes at least university education and recently in terms of primary and secondary education a preference of expensive English-medium schools is also becoming prominent (ibid.: 95). Second, occupation is one of the defining characteristics of this affluent middle class where dual income, inherited property and other forms of fixed or liquid assets make the income of the families to £6,192 to £14,448 plus which are then transmitted across generations and provide agents with the leverage to attain essential cultural and social capital and to sustain a particular lifestyle (ibid.: 97). Third comes domesticity and consumption patterns, whereby women who are exposed to global lifestyle cultures through work or media introduce new consumption habits to the family, such as eating out, socializing in cafes, and regular visits to beauty salons and gymnasiums. Affluent middle-class women’s values and tastes not only shape the middle-class lifestyle but also establish their boundaries from other classes and establish their ‘habitus’ (Bourdieu, 1992), a ‘place where tastes of a class are formed, nurtured and aimed towards a particular lifestyle’ (ibid.: 101). Finally, the middle-class community invests money, effort and energy to sustain social relationships with friends, family, colleagues, voluntary political or social groups they are involved with. Socializing takes place over occasional visits, and attending social events, such as birthdays, marriages, funerals and parties (Sabur, 2010: 102–105). I identify the new women of Bangladesh as part of this affluent middle class and find it useful to analyse new women’s classed identity of respectability in Bourdieusian terms, conceived in terms of possession of capitals, devel...

Table of contents

  1. Cover
  2. Half Title
  3. Series
  4. Title
  5. Copyright
  6. Table of Contents
  7. 1 Introduction: Framing
  8. 2 Conceptualizing the Boundaries of Respectable Femininity and New Womenness: The Proposed Framework
  9. 3 Reading the New Woman Through Mobile Phone Advertisements: Capitals, Distinction and Respectability
  10. 4 (Re)doing Respectability in the Workplace: Smart Dressing and Aesthetic Labour
  11. 5 (Re)doing Respectability in the Family: Achieving to a 50-50 Work-FIome Life Balance
  12. 6 (Re)doing Womanhood: Pushing the Boundaries of Respectability . . . The Potential of Transgression
  13. 7 Reflections
  14. Bibliography
  15. Index

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