By Robin Lee Riley
Over the final ten years, Western governments and mainstream media have applied techniques of white masculine supremacy and female helplessness, juxtaposed with Orientalist photographs depicting girls of colour as mysterious, sinister and unsafe to help warfare. Oscillating among "Mrs. Anthrax," girl suicide bombers and tragic, helpless sufferers, representations of "brown girls" have spawned either rescue narratives and terrorist alerts.
Examining media and dad tradition from intercourse and town 2 to self-importance reasonable and Time journal, Robin Riley makes use of transnational feminist research to bare how this sort of transnational sexism in the direction of Muslim ladies generally and Afghan and Iraqi ladies specifically has resulted in a brand new kind of gender imperialism.
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Extra resources for Depicting the Veil: Transnational Sexism and the War
In these stories she is at the same time a nameless object so without worth or agency that she can be used for male protection and a fierce defender of her husband. The Western news coverage of Amal Ahmed Abdul Fatah illustrates the conundrum of visibility/invisibility and the problem of representation when Muslim women are depicted in the war on terror. In this chapter the press coverage following the assassination of Osama bin Laden that focused on his wives is examined alongside news accounts from various Western popular press sources about the family of Saddam Hussein in order to examine how transÂ�national sexism is enacted in public discourse about Muslim women.
There is what appears to be a male child standing on one of the tables. There are two figures in the background who appear to be draped in black. They may be women as well, although it is difficult to tell. ’ Of course, there is no reference to how these women may be endangered by the ‘democratic’ process put in place by the occupiers, a process ostensibly intended to liberate them. The accompanying story by Elizabeth Bumiller and Rod Norland, both longtime correspondents in the area, does not mention women at all, or these particular women and their safety or lack thereof.
What can a non-existent woman or a ghost possibly tell you that you don’t already know? Anne Cubilié tells us that calling Afghan women in burqas ‘ghosts’ predisposes us to hear only certain parts of their stories and ensures that we will never really know who they are: She describes ‘passivity’ coming over her, which of course adheres to the idea of veiled women in the Western imagination. Yet the Western media is also always anxious to laud women throwing off their veils and acting outside of culturally accepted roles.