Londoniyyah - Part 3 - Feminism, 1st and 2nd Wave | Mohammed Hijab (2021-10-07) ​

0:00:12 to the next episode of the series where
0:00:14 we're going to be talking about feminism
0:00:17 a very important topic of course and one
0:00:19 that is
0:00:20 very crucial to the discourse so before
0:00:22 we begin in sha allah we're going to
0:00:23 start with the poem the londoner poem in
0:00:26 the arabic language or that part of the
0:00:27 poem which
0:00:28 specifically relates to feminism and i'm
0:00:30 going to come back
0:00:31 and do a short explanation of it
0:00:38 so
0:01:06 so this part of the poem is discussing
0:01:10 the different waves of feminism as
0:01:12 people will be aware there are different
0:01:13 waves there's the first wave of feminism
0:01:15 the second wave third wave and so on
0:01:17 first wave feminism is really a wave of
0:01:20 feminism which relates to
0:01:22 enfranchisement of women so this is
0:01:24 really a cause-based wave you know the
0:01:27 the main thing here was voting
0:01:29 and uh before that actually you could
0:01:31 say you had mary wollstonecraft
0:01:33 who wrote of indication of women's
0:01:35 rights and that was in response to
0:01:37 rousseau actually and if you it's really
0:01:38 interesting to see the kind of things
0:01:40 that mary wollstonecraft was asking for
0:01:42 in the book she wasn't asking for the
0:01:44 same kind of thing that we find in
0:01:45 second wave feminism and she was not
0:01:47 asking for the kinds of things we see
0:01:49 obviously in third wave feminism so
0:01:52 the kind of things that we'll talk about
0:01:54 education these kind of things but then
0:01:56 it was all about the votes
0:01:57 and so in
0:01:59 1918
0:02:00 a group of european countries a group of
0:02:03 european countries uh became
0:02:06 well allowed the vote for women
0:02:08 obviously uh 1919 and 1920 uh countries
0:02:12 like canada and britain and so on they
0:02:15 also joined
0:02:16 that group of countries so you could say
0:02:19 in general from the years 18 1918 to
0:02:22 1920
0:02:23 enfranchisement or woman suffrage became
0:02:26 an issue that was on the table and we
0:02:28 can solve that many people have
0:02:30 become
0:02:31 uh well these countries had actually
0:02:33 allowed the woman a woman's vote so
0:02:36 actually what we have to be specific
0:02:37 here that it's still in the uk women
0:02:40 over the age of 18 couldn't vote
0:02:42 couldn't vote this happened later on i
0:02:45 think it was 1929.
0:02:47 uh it was actually women that were over
0:02:49 the age of 30 that could vote in 1918.
0:02:52 so this is very important
0:02:54 it's not just the case though
0:02:56 that first wave feminism had an impact
0:02:58 right
0:02:59 on um
0:03:00 on the vote this is probably a
0:03:02 misconception there are other issues
0:03:04 which relate to discourse which are very
0:03:06 important that this had an impact on of
0:03:09 them is the age of consent actually
0:03:11 which is a huge thing especially from
0:03:13 our perspective because of discussion of
0:03:15 you know the prophet's marriage to aisha
0:03:16 and all these kind of things in the year
0:03:18 1929 the age of consent changed from 12
0:03:22 years old for women in the uk we're
0:03:24 talking about to
0:03:26 16 okay
0:03:28 there was a change in the age of consent
0:03:30 now the question is why did that change
0:03:33 take place
0:03:34 and you've got to look at obviously the
0:03:35 historical timeline this is after world
0:03:36 war one well the one took place between
0:03:38 1914 to 1918
0:03:40 and there were there's the liberal
0:03:41 government came into power and they had
0:03:42 policies
0:03:44 of development they were trying to
0:03:45 develop the country again
0:03:47 infrastructurally and educationally
0:03:49 and
0:03:50 if you look at the reasons why
0:03:52 you know um
0:03:54 the age of consent moved a lot of it was
0:03:55 actually pegged on education
0:03:58 so education became and look at this now
0:04:00 i mean
0:04:01 we consider a child a child until they
0:04:03 finish school
0:04:04 so the age of consent really the notion
0:04:06 of how a child is conceived
0:04:08 it was actually differentiated in this
0:04:10 time period
0:04:11 it was absolutely the norm this is less
0:04:13 than a hundred years ago actually less
0:04:14 than a hundred years ago i trying to
0:04:16 think about that right it was absolutely
0:04:17 a norm for a 12 year old to be i was
0:04:19 actually in the books it was allowed for
0:04:21 a 12 year old to have intercourse and so
0:04:23 on so the thing that really changed this
0:04:26 was the pressure of the feminist
0:04:28 movement
0:04:29 and then obviously because england had
0:04:30 been what it was britain had been what
0:04:32 it was in terms of its colonial uh kind
0:04:35 of positioning
0:04:36 countries like india which if my memory
0:04:39 serves me correctly actually implemented
0:04:40 this law before england of the age of
0:04:43 consent
0:04:44 had already been influenced by that
0:04:46 discourse
0:04:47 so
0:04:48 first wave feminism it's not correct to
0:04:49 think that the only cause that they kind
0:04:51 of had an influence on was
0:04:53 enfranchisement or the woman's vote
0:04:55 there was actually other course this is
0:04:56 one of them
0:04:57 now
0:04:58 first way feminism was actually also
0:05:00 related
0:05:01 to racism and people don't know this and
0:05:04 it's a very important point to know yeah
0:05:06 that the main
0:05:09 kind of founding mothers of first-wave
0:05:10 feminists feminism were racists and they
0:05:14 were racist specifically to black people
0:05:15 you got on your power points here if you
0:05:17 can see in the um
0:05:20 yeah first wave feminism yeah so as you
0:05:22 can see it says um
0:05:24 so
0:05:25 it's mentioned through in here elizabeth
0:05:27 stanton melissa emilicent fawcett and by
0:05:29 the way there's something called the
0:05:30 faucet society here in the uk named
0:05:31 after her this woman
0:05:33 uh she was racist she didn't mention the
0:05:35 lynching the lynching came from a woman
0:05:36 called rebecca latimer felton who was
0:05:38 the first senator of the united states
0:05:41 and by the way senators are more
0:05:42 important than women in the house of
0:05:44 representatives
0:05:45 she was talking about black people being
0:05:47 lynched
0:05:48 so this person that they celebrate in
0:05:50 america they celebrate and i put the
0:05:52 reference there they celebrate her as
0:05:53 the first woman senator she was saying
0:05:55 black people should be how could they
0:05:56 get the vote she was saying these blacks
0:05:58 these fools how can you let these blacks
0:06:00 have their vote and not us this is the
0:06:02 understanding because don't forget black
0:06:03 people had to vote before who before
0:06:05 women did black people in america had to
0:06:07 vote before women did and so this woman
0:06:09 was saying how could these blacks have
0:06:10 the vote you should lynch them
0:06:12 instead of giving them the vote or not
0:06:14 so when women in this country and in
0:06:16 other places they associate themselves
0:06:17 with this and 100 years of i remember
0:06:19 just some time ago 100 years of you know
0:06:21 um enfranchisement and voting and the
0:06:24 first wave and they and you and you'll
0:06:25 be taught this they don't tell you that
0:06:27 these are colonial racial people that
0:06:29 they were talking about lynching blacks
0:06:31 this isn't a historical record it's not
0:06:33 something which uh is a it's an open
0:06:35 secret if you like you know so there's
0:06:37 two or three things we need to
0:06:38 understand yes the influence of this
0:06:39 course but they did so for privileged
0:06:41 purposes they believed in entitlement
0:06:44 they were entitled women they weren't
0:06:45 talking about women in other countries
0:06:47 in the colonies
0:06:49 they weren't talking about in the
0:06:50 developing world they only cared about
0:06:52 themselves to be quite honest with you
0:06:53 and if they didn't care if it was all a
0:06:55 humanitarian and egalitarian ethic then
0:06:57 what about black people that you're
0:06:58 talking about lynching
0:07:00 you see this is a very strong argument
0:07:01 if you think about it and this already
0:07:03 er it shows us the colonial nature
0:07:07 of feminism okay and the racial nature
0:07:10 of feminism it really is a colonial
0:07:12 elitist discourse which can be traced
0:07:14 back
0:07:15 with sources
0:07:17 uh
0:07:18 you'll be surprised that in the 19th
0:07:19 century there was something called wife
0:07:21 selling
0:07:21 these are some things in the uk that it
0:07:23 was difficult for some people to to
0:07:25 divorce their wives
0:07:27 very difficult to divorce that's what
0:07:28 they do they go and sell them in the you
0:07:32 know market they used to sell now this
0:07:34 by the way we don't want to be you know
0:07:35 how people are orientalists towards
0:07:37 muslim narratives and we don't want to
0:07:39 be the same this was not a law for as
0:07:42 far as i know it's not alone in british
0:07:43 statues but it was something that was
0:07:45 practiced up until the 19th century so
0:07:47 you can see why this would aggravate
0:07:49 women they would actually literally if
0:07:50 you look online and see how wife's
0:07:52 selling you know they would literally be
0:07:53 tied up
0:07:54 put like you know this thing on their
0:07:55 face and like literally like animals and
0:07:57 come and sell my wife and this and that
0:07:59 they had all kinds of practices by the
0:08:00 way if a woman wanted to get a divorce
0:08:02 in
0:08:04 you know 18th century
0:08:06 britain
0:08:07 and she had to prove that her husband
0:08:09 was impotent
0:08:11 sexually there was a practice that they
0:08:12 used to go to court and she used to have
0:08:14 intercourse with her husband shows that
0:08:16 she couldn't finish the job
0:08:18 and the court the judge was there to see
0:08:20 so they had all these kinds of
0:08:21 weird practices it's not very weird now
0:08:23 actually this is something that's
0:08:24 revived itself in different ways
0:08:26 in the current time but this is weird
0:08:28 practices of course from a legal
0:08:30 perspective is what i mean but and
0:08:31 that's really the backdrop of the
0:08:33 feminism white came about uh
0:08:35 contextually any questions here
0:08:40 yeah these were the two who you said so
0:08:42 they were they had they were racists
0:08:45 so they were key figures in the in first
0:08:47 wave feministic discourse
0:08:49 um
0:08:50 the other one stanton that i've
0:08:51 mentioned the last one she's the one who
0:08:53 talked about religion black people she
0:08:54 was to the first senator in america she
0:08:56 was the one who said lynch used the term
0:08:58 lynch
0:09:02 racism
0:09:06 no this is not one person one opinion
0:09:07 this was a movement yeah this was this
0:09:09 there's actually papers written on this
0:09:10 this is quite easy to find the papers
0:09:12 written on this it was it was a it was a
0:09:14 discourse that was actually
0:09:15 cross-national like even in the uk you
0:09:18 had the races in america you had
0:09:19 different like
0:09:21 it was surprisingly uh
0:09:23 popular opinion to be racist as a
0:09:25 feminist at that time it was
0:09:26 surprisingly popular opinion i've given
0:09:28 three names but there are others who can
0:09:30 give the first female senator
0:09:33 stanton is the first senator the last
0:09:35 time i mentioned the slide interestingly
0:09:37 there's something called the faucet
0:09:38 society here in the uk it's one of the
0:09:40 major feminist societies named after
0:09:42 this racist woman anyways put that to
0:09:44 the side
0:09:46 so we talked about suffrage we talked
0:09:48 about the countries now
0:09:50 i've i've put i put something
0:09:51 interesting here which is uh some
0:09:53 examples of legal analogical reasoning
0:09:55 so this is
0:09:56 uh
0:09:57 rue versus rue or something it's called
0:09:58 reverse rule and this is something that
0:10:00 i saw that was uh seems to be like a
0:10:02 judgment and this is why
0:10:05 uh marriage of someone under 16 is seen
0:10:08 as abhorrent at this time i find it
0:10:09 quite interesting so according to modern
0:10:11 thought already is telling us what's
0:10:13 going on is considered socially and
0:10:15 morally wrong that persons of an age
0:10:18 at which we now believe so he's he's
0:10:20 already telling us now we're business
0:10:22 when was now 20 years ago literally yeah
0:10:25 or whatever it may have been
0:10:27 we now believe to be immature and
0:10:29 provide for their education so education
0:10:30 is at the center remember so now
0:10:32 adulthood is connected to our education
0:10:34 if you haven't finished your gcses
0:10:36 you're not an adult somehow right
0:10:38 if you that's the idea they don't have
0:10:39 gcc's then but the idea is your
0:10:42 adulthood and your maturity is connected
0:10:43 to your education and once again
0:10:45 education became a big thing because the
0:10:46 liberal government wanted to develop the
0:10:48 country so we have to understand that
0:10:51 that is their standard okay and it's
0:10:53 very difficult to moralize on this basis
0:10:55 because you can see clearly the
0:10:57 historical development in this country
0:10:58 and other countries where it started to
0:11:00 be moralized that actually this was a
0:11:04 this was a decent age for marriage or
0:11:06 intercourse and this was not a decent
0:11:07 age for marriage and intercourse it's
0:11:09 not really a biological or physiological
0:11:11 thing whether you know this is really
0:11:13 pegged
0:11:14 strongly on education
0:11:16 or lack thereof so you're just saying
0:11:18 that these three people
0:11:20 they
0:11:20 contributed to the finding of first
0:11:23 order feminism yes and they were racist
0:11:25 yes yes
0:11:27 yes
0:11:28 that's what we're saying right now yeah
0:11:29 that's exactly right
0:11:31 that's remember first wave feminism
0:11:33 isn't really the influential one if you
0:11:34 want to call it that right
0:11:35 and that's why we're going to segue now
0:11:37 into second wave feminism okay and this
0:11:39 is where it really is interesting it
0:11:41 really really is interesting because
0:11:43 second wave feminism
0:11:45 is
0:11:46 it happened in the 60s okay america and
0:11:49 the uk
0:11:50 the civil rights movement
0:11:52 and this is where women obviously came
0:11:54 out and said we're on equal pay uh
0:11:56 talked about abortion all these things
0:11:58 no problem okay but it's also when
0:12:00 you had this drudgery
0:12:02 you had this um
0:12:05 this almost disdainful if you like you
0:12:07 know tone towards domesticity and so a
0:12:10 woman being in the home
0:12:13 in fact a mother
0:12:14 you know a mother became the subject of
0:12:17 attack
0:12:18 you know all of the major you want three
0:12:20 main names that you need to know about
0:12:22 second with feminism in terms of
0:12:23 academics
0:12:24 number one is simone de beauvoir
0:12:26 the second one is betty friedan
0:12:28 and for the sake of argument why not put
0:12:30 germain grey there as well yeah jim
0:12:32 ingram he's still active by the way
0:12:33 she's still about talking and stuff like
0:12:35 that and talking you know being
0:12:36 controversial you know so these three
0:12:38 women
0:12:39 have published works
0:12:41 the two probably most notable works that
0:12:43 you need to be aware of
0:12:44 is better for dan's
0:12:46 feminine mystique 1963
0:12:49 and simon de beauvoir second sex these
0:12:51 are the two
0:12:52 it's like their quran sunnah sorry to
0:12:54 put it in that that so it's like you
0:12:56 know their main you want to put it you
0:12:58 know their main academic you know uh
0:13:01 works sorry
0:13:02 i believe it is yeah
0:13:04 the names are on the slide yeah if not
0:13:07 yeah
0:13:09 yeah i think it will be on the second
0:13:11 thing so we wrote feminine mystique
0:13:13 and feminine music is where the famous
0:13:15 line
0:13:16 the comfortable concentration the home
0:13:18 is a comfortable concentration camp
0:13:20 what was it um
0:13:29 so it's been translated it's very you
0:13:31 know
0:13:32 that she's she is a
0:13:35 you know prisoner in her house
0:13:36 by the way
0:13:38 she actually retracted this very
0:13:39 interesting in her book called second
0:13:41 stage which she wrote some 10 years
0:13:42 after or something like this she said
0:13:44 this was a big extreme for me to say
0:13:45 that
0:13:46 people don't realize she made a hell of
0:13:48 a lot of retractions
0:13:49 why does she make retractions i'll tell
0:13:51 you why she made retractions
0:13:53 she made retractions because in year
0:13:55 1970
0:13:56 she wrote a book called the second stage
0:13:57 you can you can get this book and she
0:13:59 realized by doing these kind of
0:14:01 sociological investigations that women
0:14:03 were actually having things worse that
0:14:05 things were getting worse for women i'm
0:14:06 going to read something from her book
0:14:07 right now
0:14:09 she said that women are experiencing
0:14:10 more signs of psychological stress than
0:14:12 women in their 20s and 30s had in the
0:14:14 50s and early 60s she admits
0:14:17 listen to what she says and we're more
0:14:19 likely to feel on edge of a nervous
0:14:21 breakdown than young men she said so
0:14:24 this is after what after the civil
0:14:25 rights movement after the implementation
0:14:27 of equal rights act after women are
0:14:28 going to work after all of the the
0:14:30 discussion about feminism after women
0:14:32 were burning bras after after after so
0:14:34 she goes and checks to see if women are
0:14:36 happy now because of what she's done and
0:14:37 she realized that actually women are
0:14:39 sadder they're worse off their welfare
0:14:41 has been affected in the negative
0:14:43 and she says that she admits this in her
0:14:44 book the second stage which by the way
0:14:46 you don't find in curricula you don't
0:14:48 find the syllabi this book second stage
0:14:50 you find feminine mystique even in the
0:14:52 second gcse and a levels they don't
0:14:54 teach any kids about the second stage
0:14:56 it's a book she wrote and in fact it's a
0:14:58 book she wrote after the book feminine
0:15:00 mystique but because it has all these
0:15:01 admissions these dirty admissions that
0:15:03 she puts and she tells us the truth
0:15:05 about you don't wanna we don't wanna we
0:15:07 wanna hide this under the carpet do we
0:15:10 women 35 to 39 1 and 3 she says in the
0:15:14 same book
0:15:15 in the 1970s experienced a nervous
0:15:17 breakdown which was is more than a 10
0:15:19 increase
0:15:20 which is in sociological terms quite
0:15:22 heavy
0:15:23 so she realized
0:15:25 based on her own study this is betty
0:15:26 friday we're talking about that more
0:15:28 women were suffering
0:15:30 after the implementation of all of these
0:15:32 things and after they go into work and
0:15:34 after they she's they've they've taken
0:15:35 up all these attitudes towards domestic
0:15:38 domesticity and the family and the home
0:15:40 and the motherhood and all these things
0:15:42 you see
0:15:46 and she even admits quite interestingly
0:15:47 in the book she goes women have a
0:15:48 profound human impulse to have children
0:15:50 well you weren't saying that before
0:15:52 all the tone has changed now has it when
0:15:54 you see women are suffering and coming
0:15:55 to you and crying and nervous breakdowns
0:15:57 now you're saying well actually women
0:15:59 have a profound
0:16:00 instinct she says or impulse sorry to
0:16:02 have children well you weren't saying
0:16:03 that before
0:16:05 fridan she realizes what she put women
0:16:07 in but is she the only one
0:16:08 you'll be surprised she's not the only
0:16:10 one in 1981 after realizing the
0:16:12 troubling psychological impact of women
0:16:13 fredan states this let me just go with
0:16:15 frank for a second she has we had better
0:16:18 find a change
0:16:19 but change is hard because this is what
0:16:21 she says unbelievable unbelievable what
0:16:23 she says listen to this
0:16:24 she goes
0:16:26 because women have almost a religious
0:16:28 feeling about the woman's movement
0:16:33 she says we've got to change this now
0:16:34 this is 20 years after she goes because
0:16:36 we're now becoming it's like feminism
0:16:38 has become a religion who's saying that
0:16:39 betsy friedan one of the founding
0:16:41 mothers of feminism she she goes i
0:16:42 realize we have to make a change she's
0:16:44 saying this i realize we have to make a
0:16:46 change but what but
0:16:48 it's difficult now because women have a
0:16:49 what a religious feeling towards
0:16:51 feminism can you imagine this
0:16:54 a sacredness a reverence an oh this is
0:16:56 what she continues it keeps us from
0:16:59 asking questions about what really
0:17:00 matters to women now
0:17:02 so
0:17:03 you see it's really negatively impacted
0:17:05 women she realizes that
0:17:07 she wants to change that but she can't
0:17:09 because she's already created a monster
0:17:11 she's already created the frankenstein
0:17:13 of feminism she's already helped
0:17:14 contribute to that and now she's trying
0:17:17 to pull women back actually we're going
0:17:19 too far no it's too far the frankenstein
0:17:21 has already been created and and you
0:17:23 know who's suffering for it women are
0:17:24 suffering more because of it
0:17:27 and what one of the most powerful things
0:17:28 i've ever read
0:17:30 from a feminist is from germain grey
0:17:33 in her book in 1981 the whole woman
0:17:35 remember jermaine grey was one of the
0:17:36 founding mothers of feminism see her see
0:17:38 her online how she's coming with
0:17:40 arrogance and talking and smoking
0:17:41 cigarette and this and that and she's
0:17:43 with confidence talking about how
0:17:44 important it is and attacking
0:17:46 domesticity attacking this and equality
0:17:47 and all that kind of and what
0:17:49 she comes in 1981 she goes i mourn for
0:17:51 my unborn babies
0:17:54 i mourn for my unborn babies she says
0:17:58 this is two of your big names
0:18:00 two already we're gonna come to the
0:18:01 third one which is the worst one but by
0:18:03 the way where should you say i'm mourn
0:18:04 for my unborn babies she said
0:18:06 she goes i still have pregnancy dreams
0:18:10 she's exposing herself waiting with vast
0:18:12 joy something that will never happen
0:18:13 because she's over past the age of
0:18:15 pregnancy
0:18:16 never happened allah akbar it's a
0:18:17 punishment for you because you were
0:18:19 telling all the women it's like you're
0:18:20 telling all the women that motherhood is
0:18:22 xyz and all that now you'll be punished
0:18:24 because you realize that actually you
0:18:25 suppressed your instinct and you hurt
0:18:27 yourself you only hurt you you're
0:18:28 playing with fire you played with fire
0:18:30 and you got burned
0:18:34 who is the ani if you wanna if you want
0:18:36 to put the main
0:18:38 the main woman of feminism in the second
0:18:40 wave is the second sex because it had
0:18:43 been
0:18:44 probably the most robust and thorough
0:18:46 philosophical work that had been done on
0:18:48 feminism and up until the third wave it
0:18:50 was the main way in which
0:18:52 scholars of feminism would argue for
0:18:55 feminism okay this is what she says
0:18:59 we know we know her thought right she
0:19:01 attacks
0:19:02 the institution of motherhood she
0:19:03 attacks
0:19:04 uh domesticity
0:19:06 she she she talks about
0:19:08 you know how it's so oppressive to be a
0:19:10 you know man and biologically even
0:19:13 and these things but she says the
0:19:14 following she goes she was talking about
0:19:15 she had a boyfriend his name was satra
0:19:17 john paul sutra huge philosopher big
0:19:19 name
0:19:20 imagine now she's telling women not to
0:19:22 have what
0:19:23 husbands or this she's telling them not
0:19:24 to have husbands yeah not to be married
0:19:26 not to have kids but listen to what she
0:19:28 says about her own boyfriend listen to
0:19:29 what she said she goes i felt dominated
0:19:31 by someone else intellectually
0:19:34 satra lived up to the man i had dreamt
0:19:36 up until 15. i was simply not in his
0:19:38 class well i have not seen one single
0:19:40 muslim woman to ever say that
0:19:42 with the most complementarian lifestyle
0:19:44 she's an egalitarian she said i've never
0:19:46 heard anything i've dominated by my
0:19:47 husband i was not even in his class
0:19:49 the most traditionalist woman the amish
0:19:52 i've never said this is what so you're
0:19:54 telling women not to have uh kids you're
0:19:56 telling women not to she's like the
0:19:57 devil wallahi she is like shaytan sorry
0:19:59 let me just go into religious disciples
0:20:07 it's like this in the quran it says that
0:20:09 it's like him is like the devil he says
0:20:11 go and do this belief and when he does
0:20:13 it he says i have got nothing to do with
0:20:14 you in her own life what's she doing
0:20:16 she's saying you're my superior i'm not
0:20:17 even in your class but was she's writing
0:20:19 in her books as well
0:20:21 she's writing
0:20:22 don't get married don't have children
0:20:24 don't allow this from the man it's like
0:20:26 this nonsense hypocrite she's a nonsense
0:20:28 hypocrite
0:20:29 if you're a feminist until you get
0:20:30 married well she wasn't even married
0:20:32 we'll come on to it she wishes she was
0:20:34 as she even admits well not this but she
0:20:36 goes i was simply not in his class she
0:20:39 she looked in the mirror
0:20:41 just like you added down she said
0:20:42 something that you said i detest my own
0:20:44 reflection
0:20:49 she goes
0:20:50 if at least my own thought had given
0:20:52 birth to a hill a rocket but nothing had
0:20:55 has taken place i'm astonished to
0:20:57 realize how thoroughly i have been
0:20:59 cheated cheated by who are you talking
0:21:00 about by yourself you cheated
0:21:03 yourself
0:21:04 yeah she's writing her autobiography she
0:21:05 thought it wouldn't read
0:21:07 she
0:21:08 then she also admits i don't know she
0:21:10 thinks it's a diary entry
0:21:12 she writes the following she goes
0:21:13 before her boyfriend satra came from
0:21:16 paris she was she was preparing her new
0:21:17 independent home in paris and waiting
0:21:19 for the return of satra from paris new
0:21:21 furniture is brought the walls are
0:21:23 papered and new clothes are purchased
0:21:26 are you trying to make an effort for him
0:21:27 are you
0:21:29 you're trying to make her effort for her
0:21:30 mayor but you tell the woman to what not
0:21:32 to get married but you wish you were
0:21:33 married you wish you had that commitment
0:21:36 he called her one time he said to her
0:21:38 because you know she came back home she
0:21:39 wasn't she said you're like a mere
0:21:40 housewife
0:21:42 and obviously in their understanding
0:21:43 this is a huge uh embarrassment
0:21:45 she says i was furious with myself to
0:21:47 have disappointed him in this way
0:21:51 and you know he's the one by the way if
0:21:53 you look at her autobiography he
0:21:54 persuaded her
0:21:56 he's the one who persuaded her to write
0:21:57 the second sex so we have a valid
0:21:59 question here was second word feminism
0:22:02 created by satra by a man was he the one
0:22:04 doing all the work was he the one
0:22:05 pushing her to do these things
0:22:07 why because it's in the benefit we're
0:22:09 going to come to realize it's in the
0:22:10 benefit of a man
0:22:11 it is this is what women don't
0:22:12 understand please some women do of
0:22:14 course but some women don't
0:22:17 feminist women
0:22:18 that feminism second wave benefits the
0:22:20 man
0:22:21 psychologically as we'll find more than
0:22:23 it benefits the woman he doesn't need to
0:22:25 commit
0:22:26 he doesn't need to have kids he doesn't
0:22:27 need all those things he can move him
0:22:28 one woman to another use and abuse
0:22:31 lash and dash he can
0:22:35 this is uh this is the situation
0:22:37 but
0:22:39 let's not uh mention that
0:22:42 what we should mention is some
0:22:43 sociological investigations and the
0:22:44 biggest one that's ever been done that i
0:22:46 know of
0:22:47 is this one that is mentioned it's
0:22:48 mentioned in the poem as well do you
0:22:49 remember what the lines were
0:23:01 this is the name of the study 2000 okay
0:23:03 100 000 participants a longitudinal
0:23:06 study from the years 1970 to the years
0:23:08 1990 in the uk and the us huge study
0:23:12 very difficult to replicate
0:23:14 and this is what the researchers said
0:23:17 that men are happier and women are
0:23:18 sadder
0:23:20 in the time period after the feminist
0:23:21 movement has taken force and after all
0:23:23 the laws have been placed and after the
0:23:25 attitudes have changed and after women
0:23:27 are going to work why are they happy on
0:23:28 the side well because let me tell you
0:23:29 why because
0:23:32 they say legislative reform and so on
0:23:34 has not been successful in either
0:23:36 country in either
0:23:38 uh sorry in other countries in creating
0:23:40 or
0:23:42 raising the well-being among women is
0:23:44 the court is messed up a little bit
0:23:46 on the flights but that's you see
0:23:50 this big thing is saying what in fact
0:23:52 the same study said do you know who was
0:23:53 getting happier
0:23:55 men were getting happier they're getting
0:23:57 what they want
0:23:58 the commitment issues have gone down he
0:24:00 doesn't have to extract his resources
0:24:01 for her he can do he's got more money
0:24:03 now he can just
0:24:04 use her move from woman to woman she's
0:24:07 she's the one she wants security she's
0:24:09 the one psychologically primed for these
0:24:10 things
0:24:11 you want to play this game with a man
0:24:13 and you think you're going to be happier
0:24:15 you don't know what you're doing you've
0:24:16 created 20 years longitudinal study it
0:24:19 tells us that in fact your the the
0:24:22 welfare of women has degenerated
0:24:24 considerably or exponentially as a
0:24:26 result of what
0:24:27 as a result
0:24:28 or after at least these policies have
0:24:31 been implemented
0:24:33 now
0:24:34 why is this the case or what should we
0:24:36 think about
0:24:37 i mean feminists know even the second
0:24:39 word feminist that there are differences
0:24:40 considerable physiological and
0:24:42 psychological and
0:24:43 even biological as we know differences
0:24:45 between men and women
0:24:48 but basically their argument is despite
0:24:50 all of these differences that we should
0:24:52 be treated the same
0:24:54 now the burden of proof is upon the one
0:24:55 who's making the claim why do we need to
0:24:57 be on the back foot
0:24:58 if they if someone asks you why is it
0:25:00 different for whatever ruling it is in
0:25:02 islam or whatever other system even that
0:25:05 differentiates between ruling and men
0:25:06 and women so why is it different why
0:25:08 should it be the same in fact
0:25:10 plato he made a very interesting quote
0:25:12 aristotle quotes him he says treat like
0:25:15 cases as like meaning
0:25:17 identical things should be treated
0:25:18 identically
0:25:20 and different things by extension should
0:25:21 be treated well
0:25:22 differently
0:25:24 now your feminism doesn't accommodate
0:25:26 for the differences between men and
0:25:27 women that's a failure that means it has
0:25:30 less explanatory scope
0:25:32 now why should we cover for their
0:25:33 failure or even accept it as a
0:25:35 presupposition for answering their
0:25:36 questions they're asking why is it that
0:25:38 we'll come to it but why is the
0:25:39 inheritance difference why is polygamy
0:25:41 why is man can marry this and that why
0:25:43 should it be the same in fact
0:25:46 why is there an assumption of legality
0:25:48 of absolute equality this assumption
0:25:51 itself is unsubstantiated and in fact
0:25:53 they need to argue from first principles
0:25:56 they need to argue why it should be true
0:25:57 different things should be treated the
0:25:58 same
0:25:59 they need to argue that not us
0:26:02 and in fact this is one of the key
0:26:04 reasons
0:26:05 and very important here
0:26:07 why riddha happens why apostasy happens
0:26:09 so why shaq
0:26:10 happens
0:26:12 why
0:26:13 happens in a deen or a doubt and we
0:26:15 because we've been in the back foot for
0:26:16 too long have not been able to answer
0:26:18 this properly the way we answer is sorry
0:26:20 are you is the assumption that different
0:26:22 things should be treated the same we
0:26:24 believe
0:26:25 that
0:26:26 identicality and value does not mean
0:26:29 so equality and value does not mean
0:26:30 identica that identicality in rules one
0:26:32 more time
0:26:33 equality of value we do believe men and
0:26:36 women are equal in value yeah spiritual
0:26:38 value they are equal equality of value
0:26:40 is not equivalent to identicality and
0:26:42 roles this is extremely important
0:26:44 sentence to memorize it
0:26:45 if they want
0:26:47 to tell us
0:26:49 that it should be the case they have to
0:26:51 argue for it it's not me that has to
0:26:52 argue for it
0:26:53 but you know what sometimes it's quite
0:26:55 easy and it's quite straightforward if
0:26:57 we point to them the difference is
0:26:58 between men and women because some of
0:26:59 them are actually ignorant of it even
0:27:01 though the feminist founding fathers
0:27:02 were not ignorant of it in in the
0:27:04 chapter biology but the bavaria she goes
0:27:06 women are weaker than men she will lose
0:27:08 to them in the fight she has less
0:27:09 control of herself and paraphrasing but
0:27:11 that's the idea she says in all this
0:27:13 thing but sometimes you have to show
0:27:15 them that that is that is a fact
0:27:17 let's let's giving
0:27:19 let's give some examples of that
0:27:21 so this these are three studies i'm
0:27:23 giving you right
0:27:24 there's
0:27:25 one of sexual differences hormonal
0:27:27 differences and cognitive differences
0:27:28 cognitive the way you think right
0:27:31 so let's start with the sexual
0:27:32 differences
0:27:34 roy baumus uh meister and kathleen
0:27:36 cantonese yeah this is a study of 2001
0:27:38 big study one of the biggest i've seen i
0:27:40 think is one of if not the biggest i'm
0:27:42 going to read the abstract just the
0:27:43 abstract of the study sex difference the
0:27:45 sex difference yeah
0:27:47 it says the following it says the sex
0:27:49 drive refers to the strength of sexual
0:27:50 motivation across many different studies
0:27:53 and measures men have been shown to have
0:27:55 more frequent and more intense sexual
0:27:57 desires than women as reflected in
0:27:59 spontaneous thoughts about sex
0:28:01 frequency and variety of sexual
0:28:03 fantasies desired a desired frequency of
0:28:06 intercourse desired number of partners
0:28:08 masturbation
0:28:09 what are you looking for
0:28:13 you're on tv
0:28:19 various sexual practices willingness to
0:28:21 forego sex or lack thereof
0:28:23 uh limit uh initiating versus refusing
0:28:26 sex making sacrifices for sex and other
0:28:28 such measures listen to what he says and
0:28:30 there's a woman in this as well uh
0:28:31 kathleen cantonese no contrary findings
0:28:34 this is categorical using a huge
0:28:37 quantifier no
0:28:38 negative no contrary findings indicate
0:28:41 stronger sexual motivation among women
0:28:43 were found
0:28:45 hence we conclude that the male sex
0:28:47 drive is stronger than the female sex
0:28:48 drive the gender difference in sex drive
0:28:50 should not be generalized to other
0:28:52 constructs such as sexual orgasm
0:28:53 orgasmic capacity enjoyment of sex and
0:28:55 so on of course they can't check that
0:28:57 but this is what this is the strongest
0:28:58 thing you have you're going to tell us
0:29:00 that there's a why should different
0:29:02 things be treated the same
0:29:06 you see already when we start outlining
0:29:07 the differences we start realizing
0:29:09 should they not the question comes up
0:29:10 doesn't it should there not be
0:29:12 some kind of catering for this
0:29:14 difference okay that's sexual difference
0:29:15 is there any other difference yes of
0:29:16 course
0:29:17 hormonal difference a woman has anything
0:29:20 between one tenth to one twentieth the
0:29:22 amount of testosterone a man has
0:29:25 one tenth to one twentieth
0:29:27 now you're telling me that has no effect
0:29:30 that has a huge effect and as we're
0:29:32 gonna find with the second bit it even
0:29:33 has a cognitive impact not just a
0:29:36 physical one a physical physically yes
0:29:38 it has sexual uh implications but it has
0:29:40 physicals on implications of strength
0:29:42 speed
0:29:43 all of these things all of these
0:29:45 implications
0:29:46 hormones are no joke
0:29:49 you know when a woman has one tenth to
0:29:50 one twentieth anything between one tenth
0:29:53 you can't tell me
0:29:54 that we're gonna have the same laws on
0:29:55 every single thing in the absolute why
0:29:57 should it
0:29:58 moreover now cognitive differences
0:30:01 diane
0:30:02 halpern herself she she came into she
0:30:05 was starting her she started a a
0:30:08 she
0:30:09 her study saying she didn't expect to
0:30:10 find much difference and she said she
0:30:12 revised her understanding she has a
0:30:13 whole book now it's called the sex
0:30:14 differences between men and women
0:30:16 the she says this cognitizable she says
0:30:19 sizable cognitive differences between
0:30:21 men and women cognitive means the way
0:30:22 you think i'm not saying it means that
0:30:24 women are cleverer than women i'm not
0:30:25 saying that but they're sizable
0:30:27 cognitive differences and in fact let me
0:30:30 let me say something interesting
0:30:32 this is um i'm not gonna be able to
0:30:33 pronounce this person's name
0:30:35 namrata apod
0:30:37 yeah 2014 is a conclusion of a study
0:30:40 here and this connects hormones
0:30:42 to cognitive ability
0:30:44 in conclusion the study says male
0:30:46 cognitive functions vis attentional
0:30:49 perceptual executive and working memory
0:30:51 were comparable to those of female
0:30:54 pre-ovulatory
0:30:56 phase cognitive functions and
0:30:58 menstruation has an impact
0:31:00 listen to what he says this might be due
0:31:02 to the analogous action of testosterone
0:31:04 and estrogen
0:31:05 on the brain
0:31:07 thus our study supported the fact that
0:31:09 testosterone and estrogen accentuated
0:31:11 cognitive function in a similar fashion
0:31:14 both men and women or both males and
0:31:16 females preovulatory phase so women in
0:31:19 the pre-ovulatory phase right
0:31:22 can compete with each other equally in
0:31:23 cognitive tasks however listen males
0:31:26 outperform females in a tension state as
0:31:28 was assessed by visual reaction time
0:31:30 during the post ovulatory phase of their
0:31:32 menstrual cycles
0:31:35 hadith says
0:31:36 they are the women are deficient
0:31:39 women are deficient in akal
0:31:42 which means
0:31:43 basically
0:31:46 is is emotional ability that's what he's
0:31:48 talking about comes from the arabic word
0:31:50 which is basically when you put like the
0:31:52 reins on the horse and you move it left
0:31:53 and right so basically the hadith is
0:31:54 saying women are less emotion more
0:31:56 emotional than men now this if i read
0:31:58 this it's the same thing saying that
0:32:00 when the women are ovulating they have
0:32:02 issues with cognition or issue their
0:32:03 cognition is inhibited
0:32:05 what's the problem
0:32:07 so if the hadith didn't say that it
0:32:08 would be unscientific
0:32:10 so you have an issue with the hadith let
0:32:12 me get you some studies i can get you 20
0:32:14 studies show you i just gave you one for
0:32:15 brevity well i'll get you 20. but when
0:32:17 the white man says it in this case it
0:32:19 was the indian actually but when the
0:32:20 white man says it with the lab coat you
0:32:22 accept
0:32:24 but when the muslim says it or in this
0:32:25 case prophet muhammad himself you don't
0:32:27 accept that's because you are indeed a
0:32:29 kafir
0:32:31 not all of them of course some of them
0:32:32 have sheikh but some of them have
0:32:33 covered some of them are
0:32:35 disbelievers
0:32:36 and they pretend to be muslim and they
0:32:38 actually roll let's put it in
0:32:41 street language they roll with feminism
0:32:43 as their religion and they pretend to be
0:32:44 muslims
0:32:46 let's be honest about it
0:32:48 because this is a religion even as per
0:32:50 what this woman said before they used to
0:32:52 have religions which were statues and
0:32:53 stuff like that sonam and the
0:32:56 the golden calf and all these things in
0:32:58 it now they have ideologies and some
0:33:00 people say you know i don't actually
0:33:01 believe this muhammad stuff and you know
0:33:02 this heaven and hell stuff and they had
0:33:04 this you know thing they're thinking i
0:33:05 believe in i believe in equality
0:33:08 it's a religion and
0:33:19 we have these hypocrites in the
0:33:20 community islam islamic community that
0:33:22 they pretend to be muslim but they
0:33:23 believe in this stuff and they believe
0:33:24 it more than islam and they will reject
0:33:26 islam because of it
0:33:28 they reject islam deep down in their
0:33:30 heart they don't believe in it
0:33:31 and some of them are not on that level
0:33:32 yet
0:33:34 some of them these kinds of things
0:33:36 like the hadith that i've just mentioned
0:33:38 it will cause them sheikh in their heart
0:33:39 but it wouldn't take them out of the
0:33:40 religion of islam and that i hope to say
0:33:43 is probably the majority it causes them
0:33:44 severe doubts
0:33:46 but it doesn't but there are some a
0:33:47 sizable chunk who we we cannot say uh
0:33:50 they are like that so we have to be
0:33:51 careful
0:33:52 because this stuff inside of israel
0:33:55 this we're talking about akhida you know
0:33:57 this is
0:33:58 this is number one in the akita thing
0:34:00 you you don't believe what the proof of
0:34:01 hassan said you oppose it directly
0:34:03 because of some other foreign ideology
0:34:05 that means that you are more inclined to
0:34:07 riddle than you are to islam
0:34:11 yes they're taking over but they even
0:34:13 have unfortunately
0:34:15 exactly
0:34:16 exactly logically
0:34:23 it's the same thing but before allah you
0:34:25 know you know the mata and those guys
0:34:26 they had more right to do that because
0:34:29 they were taking principles which they
0:34:30 thought were logic itself like maths
0:34:33 they think it was mantrik these guys
0:34:34 they they're taking the opinions of
0:34:36 white women a lot of them are racist
0:34:38 they want to lead the blacks
0:34:40 they're taking these opinions and
0:34:41 they're putting over the opinion of
0:34:42 muhammad allah because they don't
0:34:44 believe he was actual a prophet
0:34:45 but they pretend to believe in it for
0:34:47 the social benefits
0:34:52 and he talks about they don't
0:34:54 um he talks about allah replace them
0:34:57 with a group of people who love allah
0:34:58 and they do not care about the blame of
0:35:00 the blamers yes because if you think
0:35:01 about allah talking about the psychology
0:35:03 of the mustards they're very insecure
0:35:06 somebody will come and say this and that
0:35:07 that's why they go with this rather than
0:35:09 the quran it's true that's exactly
0:35:10 that's true
0:35:12 but so this is the point we've given
0:35:13 three examples of sizeable difference
0:35:15 between men and women in cognitive
0:35:17 biological psychological terms and there
0:35:19 are so many examples i it will be
0:35:21 unscientific for someone to come and say
0:35:22 you know it's not there's no difference
0:35:23 it'll be and even the feminists don't
0:35:25 say that so that's not even we're not
0:35:26 trying to straw man their argument but
0:35:28 the lay people they will say that
0:35:30 see there's not much cognitive
0:35:31 difference but then when you show them
0:35:33 the studies and oh they're all calling
0:35:34 the differences yeah well you just
0:35:35 changed your mind didn't you all right
0:35:37 so if there are cognitive differences
0:35:38 and there are psychological differences
0:35:39 i'm not saying that there are
0:35:41 one is better than the other
0:35:43 we believe that takamul we believe in
0:35:46 when the prophet muhammad said in the
0:35:47 minister
0:35:49 which can be translated as museo yet
0:35:51 yeah it can be like equal in value but
0:35:54 it also means mota camilet which means
0:35:56 that they are
0:35:57 complementing men men and women are like
0:35:59 mirror images of one another they they
0:36:01 complement one another
0:36:04 so we believe in complementarity over
0:36:05 egality we believe that there are some
0:36:07 things that we don't have we're letting
0:36:10 the quran
0:36:17 do not wish what everyone has men
0:36:19 shouldn't wish what women have and women
0:36:20 should know there are things that women
0:36:22 exceed and
0:36:23 well beyond uh go over and above what
0:36:27 men can do and vice versa we shouldn't
0:36:29 want what the other one has as simple as
0:36:30 that there are some things that men have
0:36:31 that women don't have and vice versa
0:36:34 and when we use the breastfeeding
0:36:36 example or the giving birth example they
0:36:38 say well that's trivial why are you even
0:36:39 using that it's almost offensive why is
0:36:41 it offensive that's huge
0:36:44 men are more dispensable than women in
0:36:46 many ways because you can freeze sperms
0:36:48 but you can't you can't freeze you can't
0:36:50 freeze wounds
0:36:52 you need a womb
0:36:53 you know if you want the continuation of
0:36:54 the human species you need women
0:36:56 okay and you need them to be alive so in
0:36:59 many ways men are more dispensable we're
0:37:01 not saying that we're not it's not a
0:37:02 polemic against women but this is a
0:37:03 polemic against second wave feminism
0:37:06 okay so we talked about the differences
0:37:08 now
0:37:09 in the backlash literature you'll find
0:37:10 for example the myth of male power it's
0:37:12 a very good book i've recommended it
0:37:14 before and i recommend it obviously he's
0:37:15 coming from more like a liberal maybe
0:37:16 egalitarian background but he still
0:37:18 makes very very good points and he makes
0:37:20 the point he defines power in a
0:37:22 different way because the question of
0:37:23 what's a patriarchy because that's
0:37:24 another big thing with second word
0:37:25 feminism they say well there's a there's
0:37:27 an oppressive class and there's
0:37:28 oppressed
0:37:29 the men are the oppressors and then you
0:37:30 have the oppressor he says why'd you say
0:37:32 that he said because there's a
0:37:32 distribution of power which is uneven
0:37:35 he says how did you define power
0:37:36 and so farrell says that
0:37:38 he defines power of someone's ability to
0:37:40 take control over their own life he says
0:37:41 when men are being forced to go into war
0:37:44 like in drafting the armies and stuff he
0:37:46 says is that power
0:37:47 or is that lack thereof it is lack of
0:37:50 power because you don't you're being
0:37:51 forced to do something you don't want to
0:37:52 do women have never almost in all of
0:37:55 history have been forced on mass to go
0:37:57 into war and fight and die for the
0:37:58 country but that's happened
0:38:00 civilizationally across all history and
0:38:02 almost all civilizations since the
0:38:04 beginning of time and civilization four
0:38:06 or five thousand years ago
0:38:08 okay so that that's that's the
0:38:10 difference suicide rates are different
0:38:11 between men and women there's there's a
0:38:13 difference there there's differences in
0:38:14 dangerous jobs how many women
0:38:17 apply for dangerous jobs
0:38:18 like for example you see quotas being
0:38:20 discussed especially in second wave
0:38:22 discourse or we should have quotas we
0:38:23 should have equal representation in
0:38:25 parliament i've never seen quotas being
0:38:26 discussed outside of the trash
0:38:29 onyx or whatever it's called we need to
0:38:30 have equality here
0:38:32 well how come you don't want equality in
0:38:34 the army how come you don't want
0:38:35 equality and coal mining
0:38:37 how come i've never seen one single
0:38:39 article maybe there is i'm not saying
0:38:41 but these people like for by and large
0:38:44 they don't ask for that they don't ask
0:38:45 for across the board equality they ask
0:38:47 for equality where it benefits them yeah
0:38:50 and it's the same privilege entitled
0:38:51 attitude as we saw with those racists in
0:38:53 the first wave
0:38:54 it's not they don't care about equality
0:38:56 and human humanity and stuff like that
0:38:58 don't have that belief they just want to
0:38:59 privilege themselves and they're using
0:39:01 ideological arguments to do so but you
0:39:03 know what
0:39:04 those particular individuals they're
0:39:06 throwing a boomerang and it's already
0:39:07 hitting them in the face
0:39:08 and it will continue hitting them
0:39:09 perpetually in the face because they
0:39:11 realize they have gone against the fetra
0:39:13 the natural predisposition they're the
0:39:15 psychological the physiological deci the
0:39:17 difference between men and women they
0:39:18 don't they don't want to realize their
0:39:20 own instincts
0:39:21 they're going to end up just like the
0:39:22 founding mothers of feminism in a
0:39:24 regretful state pitiful uh regretful
0:39:27 state where they're making retractions
0:39:28 and wish our i mourn for this and i wish
0:39:31 i could have and
0:39:32 why don't you just realize from the very
0:39:34 beginning that actually there are
0:39:35 differences and that you should take
0:39:37 care of those differences
0:39:38 that's what you should really really
0:39:40 realize from the beginning so yeah these
0:39:43 are these are some things now there's
0:39:44 some we're going to talk about next week
0:39:46 third with feminism and some new
0:39:47 concepts started to become popularized
0:39:49 so kimberly crenshaw came and she talked
0:39:51 about intersectionality in 1987 in her
0:39:53 article it was a journal article and she
0:39:55 says and they started to
0:39:58 speak about actually it's not like just
0:40:00 man and woman so we talked about
0:40:02 patriarchy but you'll be surprised to
0:40:04 find that third way feminists actually
0:40:06 attack
0:40:08 second word feminists a lot on this
0:40:09 point i'll give you an example that i
0:40:11 thought of myself and i'll read out what
0:40:12 judith butler said but before that for
0:40:15 example if
0:40:16 you imagine a situation in america yeah
0:40:19 you had slavery the transatlantic slave
0:40:20 trade and all this kind of thing yeah
0:40:22 you have a white man and a white woman
0:40:23 they have slaves black slaves yeah
0:40:25 now you couldn't argue that for example
0:40:27 if a white man a white woman or even a
0:40:29 white woman has a black slave that that
0:40:30 black man
0:40:32 man is taking advantage of what the
0:40:34 white woman or that he's in the power he
0:40:35 has a power superiority over her you
0:40:37 can't argue that
0:40:38 why because there are different layers
0:40:40 of
0:40:41 power um
0:40:43 kind of uh struggle here
0:40:45 and the same thing can be said of the
0:40:47 entire if you like western hemisphere
0:40:49 comparative to the colonized world how
0:40:51 could you compare the colonized tribes
0:40:53 in sub-saharan africa or middle east or
0:40:56 asia with those who are benefiting from
0:40:59 that project in this case men and women
0:41:02 in the west
0:41:03 so this binary
0:41:05 this dichotomous
0:41:07 this uh dualistic this what edward side
0:41:10 refers to as didactic representation you
0:41:13 know you have the hero and the the
0:41:14 anti-order the villain
0:41:16 you know the the woman who's is being
0:41:19 oppressed and the man who's oppressing
0:41:20 her perpetually all through history it's
0:41:22 actually an untenable thesis because
0:41:24 when you start looking at all of this to
0:41:25 use the feminist understanding
0:41:27 intersectional
0:41:28 different layers of identity well you're
0:41:31 not just a woman are you you're a
0:41:32 disabled woman you're a black woman
0:41:34 you're a black man you're a white man
0:41:36 you're asian you're whatever you have
0:41:38 this much money
0:41:39 when you when you start doing a
0:41:41 multi-factor analysis you realize that
0:41:42 you can't just say it well men have been
0:41:44 impressing women all through the
0:41:45 countries the societies and civilization
0:41:47 you can't say that it depends on what
0:41:48 man you're talking about depends on what
0:41:50 woman you're talking about depends on
0:41:51 what power relations you're talking
0:41:52 about and in fact it depends on how you
0:41:53 define power as we've just seen there's
0:41:55 so many definitions of power don't ever
0:41:58 just in argument accept their definition
0:41:59 how do you define power
0:42:01 robert dahl
0:42:02 said that it's the ability for person a
0:42:04 to get person b to do something that
0:42:05 person b would otherwise not do
0:42:07 background sambaris has some other
0:42:09 understanding foucault believe power was
0:42:11 like a fog that it was everywhere
0:42:14 there's no there's no consensus on what
0:42:15 power is in the first place
0:42:17 and power informs the under the theories
0:42:19 of justice and oppression so for they
0:42:21 have a lot to prove quite frankly they
0:42:23 have to
0:42:24 they have to use a very uh classical
0:42:26 definition of power and then they have
0:42:28 to define that power as oppressive and
0:42:31 for them as we've said they were
0:42:32 starting off by saying that just by a
0:42:34 man being in charge of a woman in any
0:42:35 capacity that's impressive
0:42:37 warren farrow makes a very good point he
0:42:39 says a woman in responsibility in a
0:42:41 corporate environment where for example
0:42:43 she's like a manager yeah she mentions
0:42:45 this in his book the myth of my power
0:42:46 and she's like let's say for example a
0:42:47 woman that's working in the corporate
0:42:48 environment and she's looking after five
0:42:50 people
0:42:51 the manager comes and says look you've
0:42:52 got five more people that you have to
0:42:53 look after now yeah so there's ten
0:42:55 people you have to look after she's
0:42:56 going to see that as an expansion of
0:42:57 what
0:42:58 power because it's responsibility
0:43:01 but when she she would never see the
0:43:02 same thing about having more children
0:43:04 even though it's also an expansion of
0:43:05 responsibility
0:43:06 why because they've denigrated
0:43:08 the domestic environment but it's like
0:43:10 for like in fact the influence that
0:43:12 she's going to have on the kids is going
0:43:13 to be more than the influence that she's
0:43:14 going to have on the employees
0:43:15 much more in fact
0:43:17 but one is regarded as because it's
0:43:18 within a capitalistic framework and the
0:43:21 remember liberal feminists
0:43:23 second
0:43:24 wave liberal capitalistic feminists is
0:43:26 what the culture is although obviously
0:43:28 there are marxist feminists and so on
0:43:30 there's different uh synthesis if you
0:43:33 like but the idea here is this
0:43:35 don't accept their definitions
0:43:37 and you're not on the back foot in fact
0:43:39 they're on the back foot
0:43:40 and this is a very important point
0:43:41 judith butler talks about a patriarchy
0:43:43 and she says something she i'm going to
0:43:44 read it out the political assumption
0:43:46 that there there must be a universal
0:43:47 basis for feminism one which must be
0:43:49 found in identity assumed to exist
0:43:51 cross-culturally often accompanies the
0:43:52 notion that the oppression of women
0:43:54 has some singular form discernible in
0:43:56 the universal or hegemonic structure of
0:43:58 patriarchy or masculine masculine
0:44:00 domination
0:44:02 the notion of patriarchy has wickedly
0:44:03 been criticized in recent years for its
0:44:06 failure to account for the workings of
0:44:07 gender oppression in concrete cultural
0:44:09 contexts in which it exists that form of
0:44:12 feminist theorizing has come into
0:44:13 criticisms for its efforts to colonize
0:44:16 and appropriate non-western cultures to
0:44:17 support highly western notions of
0:44:19 oppression this is who this is judith
0:44:21 butler the third wave feminist she's
0:44:23 attacking the patriarchy she's saying is
0:44:25 coming to question or she at least she's
0:44:26 outlining the problems with it yeah they
0:44:29 tend to construct a third world or even
0:44:31 an orient in which gender oppression is
0:44:32 subtly explained as symptomatic of an
0:44:35 essential non-western barbarism
0:44:39 now i just want to end with uh
0:44:41 basically this is
0:44:43 bring it back to islam we've done 45
0:44:45 minutes so hopefully this will be the
0:44:47 last thing i say and then we can have a
0:44:49 discussion and then uh
0:44:51 we'll we're going to pray
0:44:52 actually we're praying they'll have a
0:44:53 discussion but
0:44:56 some key verses we talked about
0:44:58 uh is all that we need to know about is
0:45:00 obviously
0:45:02 chapter
0:45:04 and this is under attack probably the
0:45:06 most under attack verse in the quran
0:45:09 because why because it does imply that
0:45:11 there's some kind of hierarchization
0:45:13 between men and women especially
0:45:14 managerially within the domestic
0:45:15 environment it doesn't imply that it's
0:45:17 very difficult to not get that from the
0:45:19 verse if you try and pretend this
0:45:21 equality you'll lose the argument
0:45:22 you 434 does imply
0:45:25 domestic hierarchies doesn't mean that
0:45:26 men are more valuable to women but
0:45:27 doesn't mean that men are have a
0:45:29 managerial role within the domestic
0:45:30 environment in familial settings which
0:45:32 is
0:45:33 uh
0:45:34 has more responsibility than women and
0:45:36 what allah says
0:45:39 in chapter 2 verse 228
0:45:42 that for men there's a degree of
0:45:44 responsibility over them at tabari
0:45:45 mentions this is a
0:45:46 uh this is a daraja of masuliya of
0:45:49 responsibility so men have more
0:45:50 responsibility domestically they have
0:45:52 protective role and as such they also
0:45:54 have a hierarchy which means that they
0:45:56 so long as they're not
0:45:58 going against the rights of the woman
0:45:59 and it's a this is a big so long ass
0:46:01 right and they're not going against
0:46:05 which is you're not allowed to believe
0:46:06 in the creation in the or obey the
0:46:09 creation and the disobedience to the
0:46:10 creator and they're not telling us to do
0:46:11 something that will harm her these are
0:46:12 the three conditions if these three
0:46:14 conditions are met then he he is the one
0:46:17 who is calling the shots quite frankly
0:46:18 let's put it this way yeah in the house
0:46:20 so if that's the case then
0:46:22 how can you explain that if you're a
0:46:23 feminist muslim
0:46:25 you'd have to do what amina did which is
0:46:27 kufa
0:46:28 she said i read 434 and i had what she
0:46:30 says as a conscientious gap
0:46:32 she even wrote no and oh what do you
0:46:34 mean no
0:46:35 she said no yanni what you're saying
0:46:38 no no islam why you're calling yourself
0:46:40 a muslim take a jab off leave don't
0:46:41 pretend to be muslim if you say no to a
0:46:43 verse of the quran no conscientious gap
0:46:45 leave it don't pretend to be a muslim
0:46:48 don't pray this is my point so here the
0:46:51 thing is
0:46:52 this is the danger and this kind of
0:46:54 thought is is widespread in in western
0:46:56 circles we have to hit it head-on and
0:46:58 the way to here is not to apologize and
0:47:01 accept their assumptions we don't accept
0:47:02 their assumptions we don't accept that
0:47:04 there should be equality because they
0:47:06 only have a problem with that verse
0:47:07 because of the assumption of equality we
0:47:09 say why do you assume equality prove it
0:47:11 from first principles the the beginner
0:47:14 or the burden of proof
0:47:16 as the hadith says it's actually a
0:47:17 logical principle the burden of proof is
0:47:19 upon the one that makes it claimed
0:47:22 the burden of proof upon the one that's
0:47:23 making the claim you're making the claim
0:47:24 that despite the physiological
0:47:25 differences and the psychological
0:47:27 differences and the biological
0:47:28 difference between men and women that
0:47:29 despite all that there should be
0:47:30 equality that different things should be
0:47:32 treated the same you prove it
0:47:34 i'm going to sit back here in my chair
0:47:36 you prove it i don't need to prove it
0:47:38 then you have lost the argument i'm not
0:47:39 going to be here why should i be the one
0:47:41 doing all the work for you and trying to
0:47:42 prove these things
0:47:44 why sh why should there be 434 why
0:47:46 shouldn't there be this because it shows
0:47:48 a hierarchization give them sorry does
0:47:50 show hierarchies a domestic familial
0:47:52 characterization yes what now
0:47:54 oh but that's what shows your religion
0:47:56 is oppression why you've already assumed
0:47:57 that there should be quality between men
0:47:58 and women all cases can you prove that
0:48:01 they'll watch them squam after that
0:48:02 watch them or somebody they'll squirm in
0:48:04 front of your faces because they have
0:48:05 nothing they have nothing they have no
0:48:06 way of proving it from first principles
0:48:08 so you have to don't ever sacrifice we
0:48:10 have to never sacrifice our uh
0:48:13 yet in the religion of islam for their
0:48:14 pleasure
0:48:15 oh this doesn't mean this oh that means
0:48:18 yeah we're not going to do that yeah
0:48:21 and there is such a thing as ta
0:48:22 which means obedience to man to the
0:48:25 husband there is such a thing
0:48:28 it's in the quran it's not even
0:48:31 it's in that 434 itself
0:48:34 if they obey you
0:48:36 try and find me something like for like
0:48:37 for a man
0:48:39 where he has to obey the woman no
0:48:41 only if she's a political leader yeah or
0:48:43 his mother
0:48:46 so that's one thing another thing that
0:48:48 however having said that there are some
0:48:49 misconceptions okay there are so we
0:48:51 talked about this stuff all this stuff
0:48:53 there there are some things that are
0:48:54 true they just don't agree with they
0:48:55 don't agree with polygamy they don't
0:48:56 agree with men can marry jews and
0:48:57 christians and women can't they don't
0:48:58 agree with the tara or the obedience
0:49:00 they don't agree with kawama they don't
0:49:01 agree with domesticity they're not good
0:49:03 at that stuff but they'd but
0:49:06 there are some things that just get
0:49:07 wrong for example they talk about honor
0:49:08 killings and they genuinely believe that
0:49:10 this is an islam there's nothing such as
0:49:11 on a killings in islam they talk about
0:49:13 fgm and mutilating this and that the way
0:49:15 they understand it is wrong it's
0:49:16 incorrect in fact they're the ones who
0:49:18 are perpetrating fgm
0:49:20 according to the world health
0:49:20 organization
0:49:22 fgm is if you have labia plasti they
0:49:24 have libya you know libya palestinians
0:49:26 when they tightened of china sorry to
0:49:27 say yeah so that they could because
0:49:29 they've had so much intercourse gone
0:49:30 hair gone there
0:49:31 so they tighten up for the man's
0:49:33 pleasure ironically enough there where
0:49:34 is that happening it's happening in the
0:49:35 uk it's happening in the u.s look at the
0:49:37 articles that what's that called it's
0:49:38 called the fgm according to hwh why but
0:49:40 it's cosmetic
0:49:42 it's cosmetic that you're not going to
0:49:43 call it fgm but still according to the
0:49:45 who interpretation it is fgm and and the
0:49:48 most fgm of that nature is happening
0:49:50 here in the west
0:49:52 piercings vaginal piercings this goes
0:49:54 under the bloody wh o world tough
0:49:56 organizations uh thing of how many do
0:49:59 you tell me go to egypt go to pakistan
0:50:01 go to indonesia and ask a thousand women
0:50:03 how many of you have
0:50:05 piercing in your vagina
0:50:07 and then go here and ask
0:50:10 no problem the the wh o uh definition
0:50:13 doesn't say consent or lack thereof if
0:50:15 you is consensually
0:50:17 mutilating yourself
0:50:19 that's according to you you're
0:50:20 consensually mutilating yourself we're
0:50:21 not talking about your children and all
0:50:23 this stuff we're talking about you are
0:50:24 yes it's a good point though that is
0:50:26 what they'll say we're saying that you
0:50:27 still defy is still defined as
0:50:29 mutilation according to your definitions
0:50:32 and another problem is inheritance
0:50:34 so inheritance they they say that men
0:50:36 get more than women that's not correct
0:50:38 in fact if we if we break it down
0:50:41 uh there are four cases in which females
0:50:43 get fifty percent of what male gets
0:50:46 yeah but the brother gets more than the
0:50:48 thing the sister the sister but there
0:50:50 are 11 cases where a female gets the
0:50:51 same as a male
0:51:03 if there's a boy
0:51:05 there's 11 such cases where the female
0:51:08 gets the same as the male and the there
0:51:09 are six cases where the where the it
0:51:11 should be the female gets more than the
0:51:13 male
0:51:14 yeah if
0:51:16 yeah yeah
0:51:18 yeah
0:51:20 there's there's one case where a woman
0:51:22 gets
0:51:23 14 um she gets more than 14 uh male
0:51:26 family members
0:51:28 more than the grandson the father yeah
0:51:32 yeah yeah absolutely absolutely
0:51:34 so it's a misconception yeah these these
0:51:36 things are misconceptions so we do need
0:51:37 to delineate the misconceptions from
0:51:39 what they but we don't lie we don't say
0:51:41 like you know hijab is not compulsory or
0:51:44 uh polygamy is not in islam or whatever
0:51:46 these things are there because of the
0:51:49 lack of
0:51:50 equality absolute equality we believe
0:51:52 the general equality i mean us and the
0:51:54 feminists both believe in a general
0:51:55 equality but we have different
0:51:56 exceptions because the prophet said in
0:51:57 them
0:51:58 they are equal but there are exceptions
0:52:00 our exceptions are different to this
0:52:02 some of them don't even have exceptions
0:52:03 negotiate the woman who wrote the
0:52:04 feminist manifesto she said the only
0:52:05 exception she should be breastfeeding
0:52:07 so she would rule out things like
0:52:08 maternity leave and so some of them make
0:52:10 the case for exceptions and some of them
0:52:12 don't some of them make the case that
0:52:13 women should be given a head up so they
0:52:15 can catch up with men and some of them
0:52:17 don't make those cases so we have to be
0:52:18 nuanced and see who's making the
0:52:19 argument but bear that all in mind so
0:52:21 obviously
0:52:22 in summary
0:52:23 we believe that
0:52:26 allah knows is he not does he not know
0:52:28 what he created and he is also
0:52:30 he knows what i allah he knows what he
0:52:32 created he created the man he created
0:52:33 the woman he created the biologies of
0:52:34 those people he created the psychology
0:52:36 and so on and he knows what
0:52:39 uh to give each
0:52:40 and that's it we believe the prophet
0:52:42 muhammad is a final prophet he's an
0:52:43 actual prophet i speak on behalf of god
0:52:45 on earth and that anything that he says
0:52:47 is
0:52:47 revelation it's not something which
0:52:49 human construct or social construct
0:52:51 and that will uh that is how we that's
0:52:54 how we actually argue it says why do you
0:52:56 believe in what you believe in we
0:52:57 believe in it because we believe we can
0:52:58 prove god's existence from first
0:53:00 principles we can prove that from the
0:53:02 prophet is the prophet and then whatever
0:53:04 so therefore everything he says is from
0:53:05 god and because of that we say that
0:53:07 every all the the injunctions are true
0:53:10 that's how we prove it we're not
0:53:11 satisfied with but i think we should be
0:53:15 more harsh with these people because a
0:53:16 lot of them they want us to change the
0:53:18 religion from inside
0:53:20 there
0:53:21 we do have uh you know sectarian issues
0:53:23 uh credible security issues this should
0:53:24 take priority because this means that it
0:53:27 know
0:53:27 we're still talking about allah
0:53:31 or these fine things they won't take you
0:53:33 to these things are not like this
0:53:35 these things are not like this these are
0:53:37 important critical discussions but
0:53:38 they're nothing like this this is
0:53:40 someone i say no to the prophet allah
0:53:42 saying no to allah
0:53:44 and we're squabbling over some issues
0:53:47 this woman is saying no to quran
0:53:50 and then she's got followers and we're
0:53:52 talking about issues uh which does that
0:53:55 wheel and no one's saying that prophet
0:53:56 muhammad is not as a liar they're
0:53:58 basically saying he's a liar what do you
0:53:59 want what more do you want they don't
0:54:01 need to say in uh in that clear term but
0:54:04 they are implying it
0:54:05 once trying to understand
0:54:08 and
0:54:23 just like you know
0:54:24 uh
0:54:25 the summary he left the people and they
0:54:27 they were taking the golden cough and
0:54:28 praying to it and he came on the story
0:54:32 you know what's interesting
0:54:34 sorry
0:54:35 that what's going to say is the reason
0:54:37 why they made a golden calf is because
0:54:39 in those days it was um like inferior to
0:54:42 complex they had one let's do the one
0:54:44 very good point well it's a good point
0:54:46 yes
0:54:47 exactly the same thing yeah and you know
0:54:49 it's funny they even had some rationale
0:54:50 for it because the cough was making
0:54:52 noises because their windows going
0:54:53 through it they have some rationale but
0:54:54 it's monte battle it's false
0:54:58 and on that now inshallah we're going to
0:55:00 pray
0:55:02 and we're going to be doing this in
0:55:03 arabic as well we're going to have a
0:55:04 discussion and somehow come out okay