Running head: FEMINISM IN SAUDI ARABIA 1

Feminism in Saudi Arabia

Katie Hall

Legal Studies Academy

First Colonial High School

FEMINISM IN SAUDI ARABIA 2

Abstract

Feminism is both a concept and the name of a movement associated with that concept.

In brief terms, feminism is the belief in the need to secure, or in the commitment to

secure, rights and opportunities for women equal to those of men. The term also loaned

itself to a movement determined to secure and defend equal rights and opportunities for

women, (Feminism, 2015).

This paper analyzes the legal aspects of the Saudi Arabian feminist movement. The paper begins

by explaining the political and legal structure of Saudi Arabia, so the reader may understand the

culture. Womens current and historical status are addressed along with recent advancements in

womens rights. International laws and violations committed by Saudi Arabia are analyzed.

Arguments against feminism in Saudi Arabia and as a whole are addressed and refuted.

Keywords: Feminism, Women, Shariah Law, Saudi Arabia, Human Rights

FEMINISM IN SAUDI ARABIA 3

Feminism in Saudi Arabia

As in other societies where female education has increased rapidly over a few decades,

an inquisitive population has emerged in Saudi Arabia. The questioning generation in Saudi

Arabia arose from the expanding oil industry in the country. The oil industry exposed the people

of Saudi Arabia to American culture (Rajkhan, 2014). Saudi women began to question social

norms when they saw American women walking without coverings or the company of a male

chaperone. With the rise of women activists came change in the Saudi Nation, which is still

facing active reforms in its structure. Saudi Arabian oppression of women violates multiple

international human rights laws by classifying women as the property of men.

Political Background

Saudi Arabia is an Islamic monarchy. The King, who is also the commander in chief of

the military, heads the government. The King appoints a Crown Prince to succeed him and assist

with royal duties. The King governs with the advice of the Council of Ministers, also called the

Cabinet, and the Consultative Council (Majlis Al-Shura). Saudi Arabia is divided into 13

provinces, each with a municipal council, governor, and deputy governor. The King is the head

the legal system, acting as the final court of appeal with the power to issue pardons. The judicial

system includes courts, with the largest being the Shariah Courts (Government, 2015).

Basic Law of Governance (pertinent law)

In order to understand the culture and government of Saudi Arabia, we must look towards

its governing law: The Basic Law of Governance. The Basic Law of Governance is a charter,

similar to a constitution, which provides the basic laws for the government (Basic Law, 2015).

Family Values. One of the main principles of Saudi society is the importance of family

values. Article Nine of the law states,

FEMINISM IN SAUDI ARABIA 4

The family is the nucleus of Saudi Society. Members of the family shall be raised in the

Islamic Creed, which demands allegiance and obedience to God, to His Prophet and to

the rulers, respect for and obedience to the laws, and love for and pride in the homeland

and its glorious history. Article 10 states, The State shall aspire to promote family

bonds and Arab-Islamic values. It shall take care of all individuals and provide the right

conditions for the growth of their talents and skills. (Basic Law, 2015)

These family values create controversy about women working or acting outside of the home.

Education. Article thirteen of the Basic Law of Governance states,

The aim of education is to implant the Islamic Creed in the hearts of all youths, to help

them acquire knowledge and skills, to qualify them to become useful members of their

society, to love their homeland and take pride in its history. (Basic Law, 2015)

One of the main hindrances to females that desire employment in Saudi Arabia is their lack of

access to education. Saudi Arabias focus for womens education is the teachings of the Quran,

thus womens education is limited and hard to acquire at higher levels (Mtango, 2004).

All are Equal. All are equal before God and in their concern for the well-being,

security, dignity and progress of their nation. All citizens are also equal before the law (Basic

Law, 2015).

This paper will show the different ways that women are treated as unequal or inferior to

men in Saudi Arabia.

Shariah Law. Shariah is not an aspect of The Basic Law of Governance, but the

Islamic law used in Saudi Arabia. The law is derived from the Holy Quran, the Sunnah (the

practices of the Prophet Muhammad), the Ijima (the consensus of opinion of Muslim scholars
FEMINISM IN SAUDI ARABIA 5

on the principles involved in a specific case occurring after the death of a Prophet), and Qias

(analogy). Shariah serves as the law for legal matters (Legal, 2015).

Council of Ministers

According to the Saudi Arabian embassy, the Council of Ministers, also referred to as the

Cabinet, is responsible for the creation and supervision of, internal, external, financial,

economic, education, and defense policies as well as the general affairs of the State (Majlis Al-

Shura, 2015). The Cabinet uses the Basic System of Governance and the advice of the

Consultative Council to decide on issues. The Cabinet consists of the Prime Minister (the King),

the Deputy Prime Minister (the Crown Prince), 21 other minister, and seven ministers of state

(Council of Ministers, 2015). Each of the 22 government ministries within the Cainet

specialize in different aspects of government (Government, 2015). Resolutions must be

approved by majority vote. If there is a tie, the King decides whether the resolution passes, much

like the United States Vice Presidents role in the Senate (Council of Ministers, 2015).

Consultative Council

The Consultative Council consists of 150 members which are appointed by the King to

serve renewable four-year terms. According to the Saudi Arabian Embassy, there are twelve

committees that deal with human rights, education, culture, information, health and social

affairs, services, administration, Islamic affairs, economy and industry, and finance. Members

of the council are placed in committees based on previous experience. The Council was

originally restricted to the discussion of regulations and issues of national and public interest, but

in 2004 its reach was extended to proposing and amending legislation without prior submission

to the King (Majlis Al- Shura, 2015). Weekly meetings are open to the public (Government,

2015).
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Provincial Council

Saudi Arabia is divided into 13 provinces, each with a governor, a deputy governor, and a

provincial council. The governor acts as the chairman of the council, while the deputy governor

acts as the vice-chairman. A council must have at least 10 private citizens. The provincial council

system was established by King Fahd in 1992. Provincial Councils discuss issues related to their

provinces and oversee projects, budgets, and developmental plans. Similar to the Consultative

Council, members of provincial councils are placed in province-based committees. Elections are

held to elect half of the council, while the King appoints the other half. Reports are issued by the

councils, submitted to the Minister of the Interior, and then given to their subsequent government

ministries and agencies (Provincial System, 2015). This paper will focus on the Provincial

Council System due to the pertinence of its 2015 election.

Womens Current Status

In Saudi society, the role of women is believed to be essential in maintaining the structure

of the family and therefore the structure of society. The belief of a womans role strictly as a

mother or wife is the root of the misogynistic culture and practices. An interesting observation is

that the seclusion of Arab Muslim women is comparatively recent. Historically, Muslim Arab

women were included in most governmental and social situations. The restriction of women did

not begin until the increase of oil production in the Middle East (Rajkhan, 2014).

On September 25, 2011, King Abdullah decreed for women to be allowed to enter the

Consultative Council, granted women voting rights, and allowed women to run for municipal

council positions. The King stated women "have demonstrated positions that expressed correct

opinions and advice. In 2013, King Abdullah appointed 30 women to the Consultative Council

(Broadcasting, 2015). In his address to Mijlis Al-Shura, King Abdullah stated,

FEMINISM IN SAUDI ARABIA 7

We have decided the following: First, the participation of women in the Majlis Al-Shura

as members from next session in accordance with the Shariah guidelines. Second, as of

the next session, women will have the right to nominate themselves for membership of

Municipal Councils, and also have the right to participate in the nomination of candidates

with the Islamic guidelines. (Abdullah, 2011)

Since his ascent to the throne in 2015, King Abdullah has pushed for laws to promote womens

rights and has defied religious norms. During King Abdullah's reign, Saudi women were issued

national identity cards and jobs in fields such as the civil defense and the state human rights

commission. Women were also allowed to run for election in the Chamber of Commerce and

engineers' and journalists' unions. In 2009, a Saudi woman was appointed Deputy Minister of

Education, while another woman was appointed University director for Princess Noura bint

Abdul Rahman University (Rajkhan, 2014).

In the span of a few years, the Saudi Arabian government has created lasting reform for

womens rights. A law to criminalize domestic abuse against women passed in 2013 and enacted

in March of 2014. The law hoped to protect women from abuse and offer them shelter, social,

psychological, and medical aid. In January of 2014, the Ministry of Justice granted a Bayan

Alzahran an official lawyer license, making her the first female lawyer in Saudi Arabia (Rajkhan,

2014).

Election of 2015

The Campaign Trail

Women who ran for office were confronted with strict restrictions for their campaigns.

Women were advised against directly addressing voters, and the Saudi Arabian Election

Commission required women to appoint males to campaign for them. If they refused to appoint a
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male, they faced a fine of 10,000 riyals ($2.667). Women were also restricted from publishing

photos of themselves in their election material. Despite these regulations, women fought for

votes and came out victorious (Saudi female candidates, 2015).

The Results

Out of the 2,000 available council seats, 20 were awarded to women (Amos, 2015).

According to the Minister of Municipal and Rural Affairs and Chairman of the General

Committee for Municipal Elections, only 47.4% of registered voters participated in the elections

(Saudi Arabia: First, 2015). Even with the low voter turnout and the small percentage of

women elected, Saudi women were ecstatic over their participation in the election. Aziza Abid, a

Saudi school teacher, stated, The right to vote has instilled a self-belief in ourselves. Women are

gradually getting more space in social spectrum and the day is not far when we will participate in

decision making with our brothers (The New Nation, 2015).

Hindrances to Voting

While this election was a major landmark in Saudi reform, many women were still

restricted by traditional practices. Registering to vote in Saudi Arabia requires a person to

provide national identity cards; this was a problem since most Saudi women use the family card

of their guardians for identification. To vote, a Saudi citizen must provide proof of residence. To

obtain proof of residence, citizens must meet with an authorized district clerk. During the period

between the announcement of women participation in the vote and the vote itself, district clerks

were not always present or qualified to provide the validation of residence, thus many women

were excluded from participating. The public vote was held on one day, thus the ban on women

driving and the meticulous planning required for them to travel kept women from the polls. Since
FEMINISM IN SAUDI ARABIA 9

Saudi women are required to have guardians, many women were denied access to documents and

transportation by their guardians (Al Jazeera America, 2015).

Human Rights Declarations

United Declaration of Human Rights

The Universal Declaration of Human Rights (UDHR) was signed by a multitude of

nations, including Saudi Arabia. The UDHR was written by representatives from the countries

that signed, so there is no question that the countries that signed were not given the authority to

change it or refuse to sign. The Declaration gives and defines human rights for all people,

regardless of gender, ethnicity, or religion. By signing the UDHR, Saudi Arabia was agreeing to

provide these human rights to all of their citizens. Currently, many of the human rights set out in

the UDHR are being violated by the Saudi Arabian government (United Nations, 1948).

Article One states that all people are born equal and free. Article Two states that everyone

is entitled to all of the rights listed in the Declaration regardless of their nationality or the status

of their country. Article Seven states that all people are entitled to equal protection from laws that

violate the UDHR (United Nations, 1948). These three articles provide the ground layer for the

establishment of human rights. Without these rights, the rest of the Declaration would be null and

void. Saudi Arabia has violated these three articles by discriminating against women and those

who are not Islamic.

Article Thirteen provides the right to leave and return to any country included in the

UDHR (United Nations, 1948). Women are prohibited from leaving the country unless they have

the permission of their male guardian (Mtango, 2004).

Article Sixteen outlines the rights within a marriage. There are to be equal rights between

both spouses within a marriage and a marriage can only be entered with free and full consent
FEMINISM IN SAUDI ARABIA 10

from both spouses (United Nations, 1948). Currently, women in Saudi Arabia are being married

off for money to men they dont know or want to be with. While in the marriage, women are

considered the property of their spouses, and their spouse becomes their male guardian, whose

permission they need for various activities (Mtango, 2004).

Article Twenty-One states that elections must follow universal suffrage, yet most of the

elections in Saudi Arabia do not include women (only the Provincial Council does). Article

Twenty-Three provides that all have the right to work and deserve equal pay, but women in Saudi

Arabia do not have many jobs available to them, including engineering (United Nations, 1948;

Rajkhan, 2014).

Article Twenty-Six provides the rights of education: education must respect human rights

and fundamental freedoms, and that parents have the right to choose their childs type of

education before the child is of age (United Nations, 1948). Segregated educational institutions

that teach women based on family life are the only type of institutions available (Rajkhan, 2014).

One of the arguments in reference to this Declaration derives from Article Twenty-Nine.

Article Twenty-Nine states that laws can be put in place by a country only to protect the rights of

the whole population (United Nations, 1948). Opponents may state that Saudi Arabia put such

restrictive laws to protect the rights of all of their people. This could be addressed by identifying

the laws restricting women from driving, voting, and traveling are not in place to protect anyone.

Women in many countries are given those rights without harm coming to themselves or the

population as a whole.

United Islamic Declaration of Human Rights

The United Islamic Declaration of Human Rights (UIDHR) is the Islamic equivalent of

the UDHR. Many countries were dissatisfied with the original UDHR because it ignored
FEMINISM IN SAUDI ARABIA 11

religion. Another opposition to the UDHR was that it was a westernized, document

(Mickelson, 1998). To address these concerns, many Islamic nations met and wrote the UIDHR

on September 19, 1981.

The Preamble specifically equalizes all people and condemns the disadvantage or

discrimination by reason of race, colour, sex, origin or language. This statement establishes that

the countries that ratify the declaration must treat all humans as equals. The explanatory notes

also states the term person refers to both the male and female sexes (Universal Islamic

Declaration of Human Rights, 1997). Saudi Arabia, one of the main actors in creating this

declaration, has consistently ignored their commitments to this document. In Saudi Arabia,

women are treated as inferior to men through the requirement of male guardians and chaperones

(Rajkhan, 2014).

One of the main arguments as to why Saudi policies surrounding women are so

constricting is because the Institution of family shall be preserved, protected and honoured as

the basis of all social life (Universal Islamic Declaration of Human Rights, 1997). This claim

from the preamble is evident in the Basic Law of Governance as well. The Saudi Constitution

outlines the family as the nucleus, of society (Basic Law, 2015). Historically, women acted

as the main caregiver in the household. This historic role is the basis of womens constriction.

Many believe that, without the womans constant presence in the home acting as wife and

mother, the basic structure of society will crumble (Mtango, 1998).

Family structure is mentioned a second time in the body of the Declaration. Article XIX,

entitles, Right to Found a Family and Related Matters, outlines the duties and rights of family

members. Section C states, Every husband is obligated to maintain his wife and children

according to his means, (Universal Islamic Declaration of Human Rights, 1997). Section C
FEMINISM IN SAUDI ARABIA 12

outlines the husband as the main provider for the household. The obligation, provides a

religious responsibility for the husband as well. This section provides the view that the husband

should have the authority, under Islam, to control his family. Section H furthers this claim by

providing obligations and responsibilities according to their sex, within the family (Universal

Islamic Declaration of Human Rights, 1997).

Married women are awarded their own Article of rights. They must have a standard of

living which is not inferior to that of her spouse, strict confidentiality from her spouse, and

can seek and obtain dissolution of marriage (Universal Islamic Declaration of human Rights,

1997). Currently, Saudi Arabia ignores these rights as a womans personal information must be

held by a male guardian, who is her husband if shes married. Husbands are allowed to deprive

their wives of certain necessities if he so wishes, as she is considered his responsibility and

property. Courts ignore a womans call for divorce and have created a lengthy and expensive

process. Men must only say that they divorce their wife three times for it to be official under the

law (Mtango, 2004).

Article 3 Section C prohibits the seclusion of work based on sex. Article 21 outlines the

right to education, stating, Every person is entitled to a free choice of profession and career

(Universal Islamic Declaration of Human Rights, 1997). In Saudi Arabia, women are not

allowed to research in specific fields such as engineering (Mtango, 2004).

The latest Saudi Provincial Council election supports Article 11 of the Declaration. This

declaration describes the right to hold public office as an obligation (Universal Islamic

Declaration of Human Rights, 1997). Through granted women the right to vote and hold office,

Saudi Arabia has upheld one aspect of the UIDHR.

FEMINISM IN SAUDI ARABIA 13

The preamble guarantees human rights, but only to a certain extent. Laws can be taken

from humans by [the Laws] authority and to the extent permitted by it (Universal Islamic

Declaration of Human Rights, 1997).This can be used as justification for the deprivation of

rights by the State.

Though this justification can be countered with Article 11. Article 11 affords the right and

obligation to fight against an unjust state. The declaration urges people, specifically Muslims, to

fight oppressive regimes even if it involves challenging the highest authority (Universal

Islamic Declaration of Human Rights, 1997). This Article gives advocates a justification for

acting against oppressive governments or striving to gain basic rights.

The final article this paper will address is Article 23. This article grants the right of

Muslims to freely move in and out of any Muslim country. It also prohibits the forceful exit of

a country (Universal Islamic Declaration of Human Rights, 1997). Currently, Saudi women

must obtain the permission of their male guardian to leave Saudi Arabia. Without the permission,

women cannot fly or drive across its borders (Mtango, 2004).

Dr. Ali H. Alyami

Dr. Ali H. Alyami is the Executive Director and founder of the Center for Democracy and

Human Rights in Saudi Arabia (CDHR). Dr. Alyami is Saudi Arabian, but has worked in the

United States for many years. The CDHR is a non-profit educational organization established in

2004 to promote institutionalized democratic reforms through restructuring of all Saudi state

institutions to accommodate growing and irrepressible public awareness of their rights and to

meet global demands as necessitated by globalization of goods, languages, values and

information. The CDHR analyzes and interprets the information surrounding current Saudi
FEMINISM IN SAUDI ARABIA 14

events and their impacts on the world. These findings are then provided to the public through

their site and are used by policy makers (About CDHR, n.d.).

In regards as to whether Saudi Arabia has ratified any Human Rights Treaties, Dr. Alyami

acknowledges Saudi Arabias reluctance to enacting human rights regulations. He affirms Saudi

Arabias signing of various treaties, but he has seen through research and experience Saudi

Arabias lack of action. Because Saudi Arabias government is based off of Shariah law, it

refuses to recognize any international document based on a different system. Even though Saudi

Arabia signed various documents, it has not implement any regulations based on them. It is a

mystery as to why Saudi Arabia would sign a document and, after, refuse to acknowledge or

implement its regulations (A. Alyami, Personal communication, November 22, 2016).

In reference to the current status of the Saudi Arabia feminist movement, Dr. Alyami outlines the

struggles the movement is facing. According to Dr. Alyami, All forms of free expression and

independent civil society is banned in Saudi Arabia. Government organizations flourish, but

independent organizations are prohibited. Due to this prohibition, women have not created an

independent organization. Women activists must abide by the laws they are fighting to abolish.

When breaking a law, such as driving or traveling without a chaperone, women are jailed or

fined. Modern technology has increased the availability of communication to the movement.

Social media has become a forum for the activists for womens rights to communicate without

being reprimanded (A. Alyami, Personal communication, November 22, 2016).

In regards to womens reactions to their newfound rights, Dr. Alyami shed light on the

truth of the extent of the new rights. According to Dr. Alyami, women, even in their Provincial

Council position, are unable to alter the countrys policies. At first women were happy with their

new rights, until they remembered that this change may not influence the law-making powers.
FEMINISM IN SAUDI ARABIA 15

Saudi Arabias laws are created and implemented by the Royal family and the religious clerics.

Women gained some rights, but these rights may have been meant to temporarily pacify the

population (A. Alyami, Personal communication, November 22, 2016).

In reference to Saudi mens reactions to womens newly gained rights, Dr. Alyami stated

that most mens thoughts about womens roles are the same as Saudi religious authority. Most

Saudi men agree that women are inferior and unable to live independently (A. Alyami, Personal

communication, November 22, 2016).

In reference to the predicted actions the new King, King Salman, will enact with regard

to womens rights, Dr. Alyami provided, People are judged by what they do. After taking the

throne in January of 2015, King Salman quickly fired Nora Al Fayes, the deputy education

minister. Fayes was one of only five high-ranking Saudi women in government. King Salman has

a history of supporting conservative values and favoring the religious clerics decisions (A.

Alyami, Personal communication, November 22, 2016).

When asked about womens current responsibilities in the Provincial Council, Dr. Alyami

provided that the male and female responsibilities are equally ineffectual. Provincial Council

member cannot introduce or implement laws. Members submit provincial complaints to higher

ministries. These ministries are composed of male members, who have historically [considered]

women inferior and unworthy of equality (A. Alyami, Personal communication, November 22,

2016).

Even if womens newly gained rights have had little effect, Dr. Alyami still champions

for Saudi womens rights. He implores any listeners, empowering Saudi women is a defeat for

extremism and terrorism. Our government, businesses, schools and media can lead the way in

this regard (A. Alyami, Personal communication, November 22, 2016).

FEMINISM IN SAUDI ARABIA 16

Saudi Arabian Case Law

Bawadi

In Saudi Arabia, filial disobedience is "among the serious cases requiring

imprisonment," according to the Interior Ministry Decree 1900. and keeps a woman from acting

freely. In July 2010, the general court ruled in favor of Samar Bawadi when she sued her father

for refusing to let her marry. The trial for this case is pending because Samars father sued her for

disobedience after she left home in 2008 ("Saudi Arabia: Where Fathers Rule and Courts

Oblige," 2015).

In July 2009, Samar left the shelter she had been residing within, with the permission of

the government, to live with her brother. While living with her brother, Samar found the man she

wanted to marry, but her father refused, so she filed an adhl suit against him. An adhl suit is

when a woman files claims against her father for refusing to allow her to marry. On the first

court session of this suit, she was arrested by religious police based on a disobedience warrant

("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015).

While she was in jail, the investigative teams found that Samars father had beaten her,

used drugs, had fourteen wives, and partook various other unethical practices. Based on this

information, the team called for a psychological evaluation of Samar and her father. Samar was

found to be in a stable state, and her father was found to have psychopathic behavioral

anxiety. The disobedience charge has not gone to trial and Samars father has appealed the

adhl suit ("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015).

This case is an example of the legal barriers in place to confine women. Adult women are

restricted by law from marrying the person of their choice, a violation of the United Declaration

of Human Rights ("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015; Universal
FEMINISM IN SAUDI ARABIA 17

Declaration of Human Rights, 1948).Women are also restricted from disobeying, their male

guardian ("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015).These parameters are

illegal under the various human rights declarations that Saudi Arabia has signed, and show that

Saudi Arabia is not actively taking steps to better the lives of women.

al-Rahman

This case centers around a Saudi womans claim for marriage. Lulwa Abd alRahman, a

Saudi woman over the age of 30, is currently in a protection home serving as refuge from her

father. Four years ago, Lulwas father prohibited the marriage of Lulwa to her fiance because her

fiances tribe was inferior. Due to her marriage attempts despite her fathers disapproval,

Lulwas father sent her to a mental hospital. The mental hospital cleared Lulwa of any mental

illness claim, so Lulwas father restricted her to their house. Lulwa was able to escape to the

Makkas Grand Mosque and was moved to the protection home in Jeddah ("Saudi Arabia: Where

Fathers Rule and Courts Oblige," 2015).

Lulwa brought an adhl charge claiming freedom from her fathers guardianship. In

Jeddahs General Court, she was granted freedom, but, after her father appealed, the Court of

Cassation sent the case back. The General Court stood by their original verdict, but the Court of

Cassation sent it back a second time on the basis of Lulwas acts of rebellion, ("Saudi Arabia:

Where Fathers Rule and Courts Oblige," 2015).

The General Court affirmed their original decision once again, but, this time, the Court of

Cassation sent the case to a different court judge for reconsideration. This new judge granted

Lulwa freedom. After the fourth appeal, the Court of Cassation proposed a new public prosecutor

for Lulwas father. This prosecutor charged Lulwa with illegal seclusion, for staying in the
FEMINISM IN SAUDI ARABIA 18

same place as her fiance without a male relative present ("Saudi Arabia: Where Fathers Rule and

Courts Oblige," 2015).

Currently, the adhl case and the illegal seclusion case are ongoing. Lulwa must stay in the

protection home in Jeddah until her father releases her ("Saudi Arabia: Where Fathers Rule and

Courts Oblige," 2015).

Matrudi

Adil Matrudi and Raminiatun Asmin married in 2000. Matrudi, the husband, married

Asmin despite his parents opposition. In July of 2003, after the couple had a daughter, Matrudi

was convinced by his father to divorce his wife. After six weeks of divorce, Matrudi withdrew

his divorce and remained married to Asmin ("Saudi Arabia: Where Fathers Rule and Courts

Oblige," 2015).

Because of Matrudis disobedience, his father took action to claim custody of

Asmin and Matrudis daughter, Thuraya. During Matrudis divorce, his father, allegedly, sent

someone in a Niqab, a full face covering, with Asmins identity card to court. The imposter asked

the court to take her custody of Thuraya, which the court agreed to. On December 12, 2008,

Matrudis father isolated Thuraya in his home. She was not allowed to contact her parents or go

to school ("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015).

In response, Matrudi contacted the Human Rights Commission who stated that

because neither parents were unable to provide for Thuraya, Matrudis fathers acts were a

violation of parental custody. Keeping Thuraya from school was also seen as a violation of her

right to education ("Saudi Arabia: Where Fathers Rule and Courts Oblige," 2015).

Riyadhs General Court granted Matrudis father custody of both Thuraya and

Asmin on October 7, 2009. Asmin has since fled to Indonesia with the couples two remaining
FEMINISM IN SAUDI ARABIA 19

daughters to protect them from Matrudis father ("Saudi Arabia: Where Fathers Rule and Courts

Oblige," 2015).

Arguments Against Feminism

Harms Family Structure

The main argument against womens rights in Saudi Arabia uses womens role as a wife

and mother in the family. As previously stated, one of the main principles of Saudi Arabian

culture is the belief of the family as the nucleus of society (Basic Law, 2016; Mtango, 2004;

Rajkhan, 2014). If women had other responsibilities such as a job, they would neglect their

family duties. If a woman adhered only to her familial duties, she would not experience the

public world. Without this experience, they could not place truly educated votes on public issues

(Mtango, 2004; Rajkhan, 2014). The argument against this belief is that women can act as

mothers and wives while working, especially once their children are older. Once children are old

enough to attend school, women stay at home alone and cannot contribute to society. Studies

have shown that women entering the workforce and gaining educations have improved the

economy. Thus, they can adhere to their duties as a mother and wife while contributing to society

as well, (Rajkhan, 2014).

Harms Women

Another viewpoint holds that feminist movements have negative impacts on women.

Advocates for this position state that feminism emphasizes women obtaining college degrees,

entering the workforce, and pursuing their goals as the only valid and honorable life choices.

This claim is untrue: Feminisms main goal is to provide women with equal status among men;

feminism does not state which type of life is valid. Advocates against feminism also state that

women who choose to have both a career and a family face large demands and burdens. Women
FEMINISM IN SAUDI ARABIA 20

who choose to have a career and a family at the same time are doing so because they choose to.

A response to this argument is the proposition that women and men can share the responsibilities

of raising a child without set boundaries on what each does based on their gender, (Feminism,

2014).

Conclusion

As shown, womens liberty in Saudi Arabia is severely restricted. Women are prohibited

from driving, studying certain fields, and traveling without a male guardian. Saudi women must

adhere to strict Shariah law in regards to clothing and interaction with men (Mtango, 2004;

Rajkhan, 2015). These restrictions are violations of the countrys own basis of law as well as

multiple declarations it has signed (Basic Law, 2017; Universal Declaration of Human Rights,

1998; Universal Islamic Declaration of Human Rights, 1997). The Saudi Arabian feminist

movement, while not a full-fledged organization, has collectively made many leaps and bounds

to gain freedoms (A. Alyami, Personal communication, November 22, 2016). The questions for

the years to come focus on the movements momentum and whether they can overcome the

historically misogynistic culture.

FEMINISM IN SAUDI ARABIA 21

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Ahmed, L.. (1982). Western ethnocentrism and perceptions of the Harem. Feminist Studies, 8(3),

521534. http://doi.org/10.2307/3177710

This piece was found on JSTOR, so I don't have access to it's full text. From what is

available to me (the first page,) I can see that this piece is a narrative depicting the

author's experiences in Saudi Arabia. I am going to look into other ways to access this

piece, and then I may update this annotation and use the piece in my paper.

Alhussein, M. (2014). Triangle of change: The situation of women in Saudi Arabia. NOREF

Expert Analysis. Retrieved from

http://www.peacebuilding.no/var/ezflow_site/storage/original/application/ef4fe5e44ede4d

362d60a6804ed40437.pdf

Alyami, A., Ph. D. (2016, November 22). Professional interview [E-mail interview].

Amos, D. (2015, December 14). Saudi Women: Elections are one step forward on a long road.

Retrieved January 10, 2016, from

http://www.npr.org/sections/parallels/2015/12/14/459683623/saudi-women-elections-are-

one-step-forward-on-a-long-road

Analysis: The value of women voting in Saudi Arabia. (2015, December 13). Al Jazeera

America. Retrieved December 17, 2015, from Global Issues In Context.

The basic law of governance. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/laws/The_Basic_Law_Of_Governance.aspx
FEMINISM IN SAUDI ARABIA 22

Basic system of government. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/government/basic_system_of_government.aspx

Central Intelligence Agency. (2016, November 21). The World Factbook: SAUDI ARABIA.

Retrieved December 12, 2016, from https://www.cia.gov/library/publications/the-world-

factbook/geos/sa.html

Council of Ministers system. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/government/council_of_ministers_system.aspx

Doumato, E. A. (2000). Getting God's ear: Women, Islam, and healing in Saudi Arabia and the

Gulf. Retrieved from https://books.google.com/books/about/Getting_God_s_Ear.html?

id=eQM5e2EK3SsC&printsec=frontcover&source=kp_read_button#v=onepage&q&f=fa

lse

Getting Gods Ear: Women, Islam, and Healing in Saudi Arabia and the Gulf informs the

reader of the different cultural and religious constraints and alterations that women have

experienced in Saudi Arabia and the Gulf. The book explains womens access to

education and why their access has been restrained and expanded throughout history.

Women are not allowed into mosques in Islamic culture except for special occasions, thus

the author illustrates that different rituals and techniques that women use to worship and

how they have been limited. There have been many different regulations set on Islamic

practices in Saudi Arabia and the Gulf where the reasons for these restrictions are unclear

to most; in response to the uninformed public, Getting Gods Ear describes the different

events that led to these constraints. I plan to use this piece of literature to explain the
FEMINISM IN SAUDI ARABIA 23

unwarranted restrictions on womens activities and to address the arguments against my

thesis.

Feminism. (2014). In Opposing Viewpoints Online Collection. Detroit: Gale. Retrieved

December 3, 2015, from

http://ic.galegroup.com/ic/ovic/ReferenceDetailsPage/ReferenceDetailsWindow?

failOverType=&query=&windowstate=normal&contentModules=&display-

query=&mode=view&displayGroupName=Reference&limiter=&currPage=&disableHig

hlighting=true&displayGroups=&sortBy=&search_within_results=&p=OVIC&action=e

&catId=GALE|00000000LVWL&activityType=&scanId=&documentId=GALE|

PC3021900064&source=Bookmark&u=va_s_128_0610&jsid=c9cbe8100f0d4be30e2aa7

03105a88c8

This article is a general overview of the ways that feminism has changed over time. The

article focusses mainly on the United States, but provides interesting viewpoints from

some women activists in Africa and Europe. Feminism has had three different waves

that are explained by the author. Arguments against feminism are provided and explained

by the article. Credibility is not an issue with this piece as it is provided by Gale:

Opposing Viewpoints in Context. I plan to use this piece to help further my research into

the roots of feminism and how it has spread; I do not believe that it will be very useful

other than to provide my piece with counterarguments to address.

Government of Saudi Arabia. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-information/government/

Hamdan, A. (2005). Women and education in Saudi Arabia: Challenges and achievements.

International Education Journal, 42-64. Retrieved from

FEMINISM IN SAUDI ARABIA 24

http://files.eric.ed.gov/fulltext/EJ854954.pdf

This piece begins with explaining the geographical and cultural context of Saudi Arabia,

which is incredibly insightful and necessary for understanding the piece. The paper

moves on to cover women's social status, depicts the struggle for women's education, and

their progress. The author advocates for the true Islamic teachings that respect women

and hold them in high esteem, which could prove valuable to my paper. I am going to use

this piece to provide stable evidence when explaining the cultural environment and to

supply women's achievements in education.

H.R. 624: Global Magnitsky Human Rights Accountability Act. (2015, January 30). Retrieved

October 14, 2016, from https://www.govtrack.us/congress/bills/114/hr624/text

Hubbard, B. (2015, December 13). In milestone, Saudis elect first Women to Councils. Retrieved

December 15, 2015, from http://www.nytimes.com/2015/12/14/world/middleeast/saudi-

arabia-women-elections.html

Kerry, J. (2016, October 20). Remarks with Saudi Arabian Foreign Minister Adel al-Jubeir after

their meeting. Retrieved from

http://www.state.gov/secretary/remarks/2016/10/263368.htm

King Abdullah address to Mijlis Al-Shura. (2011, September 25). Address. Retrieved December

21, 2015, from

https://www.saudiembassy.net/announcement/announcement09251101.aspx

Legal and judicial structure. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/government/legal_and_judicial_structure.aspx
FEMINISM IN SAUDI ARABIA 25

Majlis Al-Shura (Consultative Council). (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/government/Majlis_al_shura.aspx

Mickelson, K. (1998). How universal is the Universal Declaration?

Mtango, S. (2004). A State of Oppression? Women's rights in Saudi Arabia. Asia-Pacific Journal

on Human Rights and the Law, 5(1), 49-67. doi:10.1163/1571815043075166

Provincial System. (2015). Retrieved December 21, 2015, from

https://www.saudiembassy.net/about/country-

information/government/provincial_system.aspx

Rajkhan, S. F. (2014, June). Women in Saudi Arabia: Status, rights, and limitations. Retrieved

from

https://digital.lib.washington.edu/researchworks/bitstream/handle/1773/25576/Rajkhan

%20-%20Capstone.pdf?sequence=1

Renard, A. L. (2014). A society of young women: Opportunities of place, power, and reform in

Saudi Arabia. Stanford, CA: Stanford University Press.

This book takes place in the Saudi Arabian city of Riyadh and follows the author's

encounters with Saudi women. The author depicts the segregated, quite city as a place

where women are always accompanied by a male and it is scandalous for her to be on the

street by herself. The books moves on to meet with women that are a part of the Saudi

Arabian feminist movement and their struggles. I plan to use this book to provide

eyewitness testimony of the feminist movement in action.

S. 284: Global Magnitsky Human Rights Accountability Act. (2016, April 18). Retrieved October

14, 2016, from https://www.govtrack.us/congress/bills/114/s284/text

FEMINISM IN SAUDI ARABIA 26

Saudi Arabia: First women councillors elected - BBC News. (2015, December 13). Retrieved

from http://www.bbc.com/news/world-middle-east-35086357

Saudi Arabia: Where Fathers rule and Courts oblige. (2015, April 17). Retrieved from

https://www.hrw.org/news/2010/10/18/saudi-arabia-where-fathers-rule-and-courts-oblige

Saudi female candidates warned not to meet voters - BBC News. (2015, October 12). Retrieved

from http://www.bbc.com/news/blogs-news-from-elsewhere-34507113

Saudi not ready for women to vote in September municipal polls. (2011, March 29). The Daily

Middle East Reporter [Beirut, Lebanon], p. 12. Retrieved December 17, 2015, from

Global Issues In Context.

Saudi women sore over men-only polls. (2011, March 31). Gulf News [United Arab Emirates].

Retrieved December 17, 2015, from Global Issues In Context.

Saudi women taste victory in civic polls. (2015, December 15). The New Nation [Dhaka,

Bangladesh]. Retrieved December 17, 2015, from Global Issues In Context.

Shihada, I. M. (2013). Breaking silence in Rajjaalsanea's girls of Riyadh. International Journal

of English and Literature, 2(3), 59-74.

United Nations. (1948, December 10). International Instruments of the United Nations A of

Agreements Charters Conventions Declarations Proclamations Protocols Treaties.

The United States should ratify the Treaty to Protect Women's Human Rights. (2008). In J.

Langwith (Ed.), Human Rights. Detroit: Greenhaven Press. Retrieved December 3, 2015,

from http://ic.galegroup.com/ic/ovic/ViewpointsDetailsPage/ViewpointsDetailsWindow?

failOverType=&query=&prodId=OVIC&windowstate=normal&contentModules=&displ

ay-

query=&mode=view&displayGroupName=Viewpoints&limiter=&currPage=&disableHi
FEMINISM IN SAUDI ARABIA 27

ghlighting=false&displayGroups=&sortBy=&search_within_results=&p=OVIC&action=

e&catId=&activityType=&scanId=&documentId=GALE|

EJ3010144287&source=Bookmark&u=va_s_128_0610&jsid=943310c4b6ecb3b35d216b

e0e93c10dd

This article advocates for the United States to ratify the petition to protect women's

human rights. The treaty is an international agreement on the basic rights of women.

Advocates for the ratification of the treaty argue that the United States ought to be an

example and act as a leader through ratifying this treaty. Originally my topic surrounded

the United State's feminist movements, but I have now decided to focus on the movement

in Saudi Arabia. This article may be of use to my piece through providing an example of

ways that the Saudi Arabian government can reform or alter its restrictions and principles.

Universal Islamic Declaration of Human Rights. (1997). The Journal of Islamic Law, 2(1), 1-20.

U.S. Department of State. (2013, August 23). U.S. relations with Saudi Arabia. Retrieved from

http://www.state.gov/r/pa/ei/bgn/3584.htm

U.S. Department of State. (n.d.). International religious freedom report for 2015. Retrieved

December 12, 2016, from http://www.state.gov/j/drl/rls/irf/religiousfreedom/index.htm?

year=2015&dlid=256287#wrapper

U.S. Department of State. (n.d.). Saudi Arabia 2015 human rights report. Saudi Arabia 2015

Human Rights Report. Retrieved from

http://www.state.gov/documents/organization/253157.pdf

Wagner, R. L. (2011, March 29). Peace and conflict monitor, Saudi-Islamic feminist movement:

A struggle for male allies and the right female voice. Retrieved January 05, 2016, from

http://www.monitor.upeace.org/innerpg.cfm?id_article=789
FEMINISM IN SAUDI ARABIA 28

What the koran really says about women. (2015, November 07). Telegraph Magazine, 76.

Retrieved December 7, 2015, from http://search.proquest.com/docview/1731386552?

accountid=3785

This article showcases the experiences and studies of reporter Carla Power once she

began to take interest in the teachings of the Koran and how Islamic states treat women.

Power meets with her Muslim friend, Akram, to discuss the religion by asking the

question that guides this aricle: Why do Muslim men treat women so badly? Akram

replied that men werent reading the Koran properly. Power moves on to provide

examples of prominent women in Islamic culture, their influence, and controversial

events regarding womens actions. The article was published by Telegraph Magazine, a

British newspaper whose reliability is questionable. The article doesnt reach the

expectation of the readers because it doesnt present any arguments from the Koran and it

doesnt explain how men are misusing the text to oppress women. I may use the

examples provided by the article in my piece and to further my research, but I do not

believe that this is going to be very useful for my paper.

Wise Council; Allowing women to stand for election in Saudi Arabia is a small step on a long

road. (2015, December 14). The Times [London, England], p. 21. Retrieved December

17, 2015, from Global Issues in Context.

Women at the wheel; The future of Saudi Arabia will be determined in part by growing numbers

of educated women but not because they have been given the sop of a meaningless

vote, says Claire Spencer. (2011, September 27). Daily Telegraph [London, England], p.

21. Retrieved December 17, 2015, from Global Issues in Context.

FEMINISM IN SAUDI ARABIA 29

Women in Politics. (2015). In Opposing Viewpoints Online Collection. Detroit: Gale. Retrieved

December 3, 2015, from

http://ic.galegroup.com/ic/ovic/ReferenceDetailsPage/ReferenceDetailsWindow?

failOverType=&query=&windowstate=normal&contentModules=&display-

query=&mode=view&displayGroupName=Reference&limiter=&currPage=&disableHig

hlighting=true&displayGroups=&sortBy=&search_within_results=&p=OVIC&action=e

&catId=GALE|IUBZFJ756302193&activityType=&scanId=&documentId=GALE|

PC3010999174&source=Bookmark&u=va_s_128_0610&jsid=92cb8ab2bf23b71cd5344

59b4d455b72

This article thoroughly explains women's participation and roles in United States politics.

Women have been gaining political status and increasing in number in Congress. There is

still a large difference in the numbers of men and women elected to office, but the

amount of women being elected has increased over the years. This article presents

different milestones and achievements made by women in the policy making world, but

states women still have a ways to go until their numbers are representative. I planned to

use this article before my thesis changed to focus on Saudi Arabia, but I may be able to

use this piece to show that women are effective in governmental positions, as many

women in Saudi Arabia are advocating for.

Womens Rights. (2015). In Opposing Viewpoints Online Collection. Detroit: Gale. Retrieved

December 3, 2015, from

http://ic.galegroup.com/ic/ovic/ReferenceDetailsPage/ReferenceDetailsWindow?

failOverType=&query=&windowstate=normal&contentModules=&display-

query=&mode=view&displayGroupName=Reference&limiter=&currPage=&disableHig
FEMINISM IN SAUDI ARABIA 30

hlighting=true&displayGroups=&sortBy=&search_within_results=&p=OVIC&action=e

&catId=GALE|00000000LVZP&activityType=&scanId=&documentId=GALE|

PC3010999331&source=Bookmark&u=va_s_128_0610&jsid=b7a96447998c449972b81

445eb395558

This article lists the different roles that women have had and do have around the globe.

The article supplies statistics covering the amount of women that have entered the

workforce and gained jobs/positions outside of the home. Women's rights is a section in

this piece that depicts the feminist movements in multiple countries. I am going to use

this article in my paper to cite examples of the challenges women currently face, as it has

a section pertaining to this, and to add in different viewpoints on the topic.

Working Women. (2015). In Opposing Viewpoints Online Collection. Detroit: Gale. Retrieved

December 3, 2015, from

http://ic.galegroup.com/ic/ovic/ReferenceDetailsPage/ReferenceDetailsWindow?

failOverType=&query=&windowstate=normal&contentModules=&display-

query=&mode=view&displayGroupName=Reference&limiter=&currPage=&disableHig

hlighting=true&displayGroups=&sortBy=&search_within_results=&p=OVIC&action=e

&catId=GALE|00000000LVZQ&activityType=&scanId=&documentId=GALE|

PC3010999247&source=Bookmark&u=va_s_128_0610&jsid=47e8e3359707a3c8395e4

369fd5e17aa

This article depicts women's experiences in the United States' work force from the

moment women started advocating for jobs to the present day. This article explains how

women gained a place in the American workforce and the challenges that followed. One

of the main issues surrounding women in the work force is the wage gap between the two
FEMINISM IN SAUDI ARABIA 31

genders; this article provides statistics and government analysis of the problem. My topic

was surrounding the feminist movement in the United States, but I have now changed it

to surround the current feminist movement in Saudi Arabia, thus this article will not be a

major factor in my paper.