european journal of social sciences issn: 1450-2267 - EuroJournals

european journal of social sciences issn: 1450-2267 - EuroJournals european journal of social sciences issn: 1450-2267 - EuroJournals

eurojournals.com
from eurojournals.com More from this publisher
30.01.2013 Views

European Journal of Social Sciences – Volume 5, Number 3 (2007) The legitimacy of open dialogue and commentary which they encountered and implemented during higher education did not halt at the level of texts and academic discourse. The women, influenced by the fact that they were free to question theories and authoritative concepts, were also able to challenge the legitimacy of male strength of authority as the sole source of knowledge, as it often is in Druze society (Author, 2006b). The years spent studying were described as a period of intense individual change. Their studies altered their ways of thinking and changed their perceptions of the individual’s place in society. The period of study was described as a time that provided the women with opportunities to discover levels and aspects of “inner self” that could not always find expression in the Druze society. Returning Home: What is home? Upon returning to their families and communities, the layers of their unique personalities which they wished to express were not always compatible with traditional expectations in Druze society. The women, whose identities were shaped and consolidated during their period of study, felt at times, that by accepting the gender codes of their society, they were distancing themselves from their inner selves and suppressing their unique personal selves. Research findings of adaptation of students (mainly from the Far East or Latin America) attending overseas universities, focused on their adjustment to the new culture (Hoff, 1979; Bennett, 1986; Cushnir, 1991; Furnam and Bochner, 1986; Paige, 1991; Weaver, 1986, Grove and Torbion, 1986). 4 The effects of cultural transition upon the return to the original society have hardly been examined 5 . Researchers who studied the effects of women’s education in the Arab or Muslim world have not discussed their return to their former lifestyles (Ahmad-Fauzia, 2001; Michaels, 1998; Shaaban, 1998; Whalley, 1998; Abdel kader, 1987; Eickelman, 1994). Since Druze women cannot live alone, after completing their degree, they had to return to their villages and families, to the custody and control of a male relative. Most of them had to choose a job from the limited alternatives offered in the village, their choice further restricted by the prohibition on working with men. Entering university, with its Western norms, liberal attitudes and ways of life was described as a “shock”, but the return to their society was described as “the shock”. Interviewees associated this shock with the changes in identity they had undergone during the period of study, while the norms they were expected to live by had remained unchanged, and seemed, upon return, restrictive and constricting their personal freedom: Coming back is harder,” says Siham, one of the interviewees, “much harder, many times, a thousand times more than leaving. The changes I went through there, (at the university), and then going back home to deal with a society where only a small percentage of the people have changed mentally, it’s difficult, it’s a shock. You feel you’ve changed. Going out of the village and living other experiences, it does something to you. It’s easier for a person to get used to freedom, it’s harder to get used to something suffocating, something hurting you. (…) I can’t fit into the modern world, and I can’t come back to the village and be Siham, the village girl again. (Siham) Iman, another interviewee, expresses her feelings of displacement upon her return to the village. It’s just the beginning. And emotionally – I just can’t get adjusted to this reality, of coming back. I can’t. (…).Going out was like a dream, an aspiration to reach something. I was motivated. It was hard, but it’s a difficulty you work to overcome.)…(Coming back was hard because during those five years, I changed personally. I began seeing myself as responsible, independent, as having character, having something to give. The period of studies helped to build an independent personality, and finally I knew that I was a person 4 These studies found adaptation difficulties, social isolation, lowered self-image, disappointment at unfulfilled expectations, depression and frustration. 5 Kidder, 1991 and Paige, 1991 conducted a study describing the difficulties in adjustment of students returning from the United States to the Far East. 26

European Journal of Social Sciences – Volume 5, Number 3 (2007) in my own right… I realized what they had always instilled in us, and, I would say, we were taught to be dependant upon others, not to be independent or responsible. (Iman) The individualistic aspects of independence, the desire to be responsible for oneself, feelings of distinctiveness and uniqueness of ‘self’ evolved during the period of study. The new feelings expressed by Iman differ from the “relational selving” (Suad Joseph, 1999) or ‘interdependence’ (Markus & Kitayama, 1994) that are more prevalent in Arab and Far Eastern cultures (Kondo, 1990; Segall, Dasen, Berry & Pootinga, 1990, Joseph, 1999). These terms relate to identity traits found to be more prevalent in cultures that expect people to remain in close proximity to their families and to be responsible for and to each other much of their lives. These societies value the family or the community more than the individual, who achieves meaning in the context of family or community (ibid, p. 9). A similar term, connectivity (Joseph, 1999), that connotes neither inequality nor subordination, is, however, often intertwined with local patriarchy to produce ‘patriarchal connectivity’, culturally legitimizing male domination (ibid p.12). Iman, and other interviewers, develop heightened awareness of patriarchal control and connectivity, upon returning to their families and home culture. Nawal, cited below, describes the lack of equality and the negation of women's rights that are maintained by, the "male custodian" that affects aspects of connectivity and the way of life..- She felt this dominance at its full intensity when she returned home with an advanced degree after six years of study while living in dorms, and describes her feelings after years of personal independence. She points out that the main possibility for a woman to improve her status and degree of freedom is by getting married so that she has the advantage of decreasing the number of those who control her. If you are unmarried or divorced, life is really difficult because you are under the dominance of the family. You are not allowed to be your own master, to live your life as you would like to. There is always someone who interferes in your life and tells you what to do, and where to go and what… Someone must always be dominating you and it is everyone. Your father and your brothers, as well. Lets say, the woman even marries (mostly) to flee from the status of being a single woman. If you are married, you only have to deal with your husband. (Nawal) The re-entry shock was so painful that some interviewees expressed its intensity by regretting that they had ever studied: I think things would be easier for me if I hadn’t gone out and studied, but because I’ve seen the other side, it changed something inside me. I can’t be the 18 year old that left this village to go to Haifa and study. ..With all the dilemmas I have now… sometimes, I wish I’d never studied, I wish I’d never gone out, I wish I hadn’t seen these things… and I come back here, I want to be like the other women, but it doesn’t work, I can’t succeed.(Amal) The simultaneous existence between different societies and cultures characterizes the postmodern individual. ‘Hybridization’ is a concept described by Sarup (1996) as a situation of multiple identities and existences in two or more cultures. This existence, although expressed mainly in postmodern theories of the individual (Gergen, 1991; Zurcher, 1977), was already described at the beginning of the century by Park (1928) and Stonquist (1935); the former, coined the concept of the ‘marginal man’ to describe an individual who is torn between two cultures and pushed to the periphery of each. (Stonquist, 1935 and Park, 1928, in Berry, 1991). In this narrative, the sense of alienation and of existence between two cultures or “two worlds” was expressed, not during immigration to a new and different culture, but upon return to their original culture, after a relatively short sojourn at university. The period of studies, which exposed them to different knowledge and cultural values, demanded new ways of inner organization and coping. Overt Identity, Covert Identity, Masks and Veils Life between and inside ‘two worlds’ has affected the women’s identity. After returning to the village, the interviewees' narratives reveal an identity portrayed by the reflections of the two cultures they have 27

European Journal <strong>of</strong> Social Sciences – Volume 5, Number 3 (2007)<br />

The legitimacy <strong>of</strong> open dialogue and commentary which they encountered and implemented<br />

during higher education did not halt at the level <strong>of</strong> texts and academic discourse. The women,<br />

influenced by the fact that they were free to question theories and authoritative concepts, were also able<br />

to challenge the legitimacy <strong>of</strong> male strength <strong>of</strong> authority as the sole source <strong>of</strong> knowledge, as it <strong>of</strong>ten is<br />

in Druze society (Author, 2006b). The years spent studying were described as a period <strong>of</strong> intense<br />

individual change. Their studies altered their ways <strong>of</strong> thinking and changed their perceptions <strong>of</strong> the<br />

individual’s place in society. The period <strong>of</strong> study was described as a time that provided the women<br />

with opportunities to discover levels and aspects <strong>of</strong> “inner self” that could not always find expression<br />

in the Druze society.<br />

Returning Home: What is home?<br />

Upon returning to their families and communities, the layers <strong>of</strong> their unique personalities which they<br />

wished to express were not always compatible with traditional expectations in Druze society. The<br />

women, whose identities were shaped and consolidated during their period <strong>of</strong> study, felt at times, that<br />

by accepting the gender codes <strong>of</strong> their society, they were distancing themselves from their inner selves<br />

and suppressing their unique personal selves.<br />

Research findings <strong>of</strong> adaptation <strong>of</strong> students (mainly from the Far East or Latin America)<br />

attending overseas universities, focused on their adjustment to the new culture (H<strong>of</strong>f, 1979; Bennett,<br />

1986; Cushnir, 1991; Furnam and Bochner, 1986; Paige, 1991; Weaver, 1986, Grove and Torbion,<br />

1986). 4 The effects <strong>of</strong> cultural transition upon the return to the original society have hardly been<br />

examined 5 . Researchers who studied the effects <strong>of</strong> women’s education in the Arab or Muslim world<br />

have not discussed their return to their former lifestyles (Ahmad-Fauzia, 2001; Michaels, 1998;<br />

Shaaban, 1998; Whalley, 1998; Abdel kader, 1987; Eickelman, 1994).<br />

Since Druze women cannot live alone, after completing their degree, they had to return to their<br />

villages and families, to the custody and control <strong>of</strong> a male relative. Most <strong>of</strong> them had to choose a job<br />

from the limited alternatives <strong>of</strong>fered in the village, their choice further restricted by the prohibition on<br />

working with men.<br />

Entering university, with its Western norms, liberal attitudes and ways <strong>of</strong> life was described as<br />

a “shock”, but the return to their society was described as “the shock”. Interviewees associated this<br />

shock with the changes in identity they had undergone during the period <strong>of</strong> study, while the norms they<br />

were expected to live by had remained unchanged, and seemed, upon return, restrictive and<br />

constricting their personal freedom:<br />

Coming back is harder,” says Siham, one <strong>of</strong> the interviewees, “much harder, many times,<br />

a thousand times more than leaving. The changes I went through there, (at the university),<br />

and then going back home to deal with a society where only a small percentage <strong>of</strong> the<br />

people have changed mentally, it’s difficult, it’s a shock. You feel you’ve changed.<br />

Going out <strong>of</strong> the village and living other experiences, it does something to you. It’s easier<br />

for a person to get used to freedom, it’s harder to get used to something suffocating,<br />

something hurting you. (…) I can’t fit into the modern world, and I can’t come back to<br />

the village and be Siham, the village girl again. (Siham)<br />

Iman, another interviewee, expresses her feelings <strong>of</strong> displacement upon her return to the<br />

village.<br />

It’s just the beginning. And emotionally – I just can’t get adjusted to this reality, <strong>of</strong><br />

coming back. I can’t. (…).Going out was like a dream, an aspiration to reach something. I<br />

was motivated. It was hard, but it’s a difficulty you work to overcome.)…(Coming back<br />

was hard because during those five years, I changed personally. I began seeing myself as<br />

responsible, independent, as having character, having something to give. The period <strong>of</strong><br />

studies helped to build an independent personality, and finally I knew that I was a person<br />

4 These studies found adaptation difficulties, <strong>social</strong> isolation, lowered self-image, disappointment at unfulfilled expectations, depression and frustration.<br />

5 Kidder, 1991 and Paige, 1991 conducted a study describing the difficulties in adjustment <strong>of</strong> students returning from the United States to the Far East.<br />

26

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!