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Hussain Camps in Hart (2008) Dislocated Masculinity 

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Hussain Camps in Hart (2008) Dislocated Masculinity 

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Hussain camps in Jordan inhabit 50,000 Palestinian refugees living in adjoining neighbourhoods. These neighbourhoods uphold the idealised gender roles that are reproduced by the concept of a mukhayyami.

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Mukhayyamni Masculinity in Hart's 2008 Dislocated Masculinities 

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Mukhayyamni Masculinity in Hart's 2008 Dislocated Masculinities 

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Mukhayyamni Masculinity can be best understood as 'the dominant vision of masculinity'. This vision is idealised and considered a way of behaving that young males should aspire to be, young adolescents are taught from an early age by their older brothers and fathers to uphold this construct. It is notable that the idea of Mukhayyamni is socially constructed and within this context, Hart (2008) coherently elaborates on this in his text. He discusses that men's roles consisted of young males expressing the desire to be part of the army due to the social expectations and praise from the communities, other men feel the pressure of this expectation. If a man did not adhere to these socially constructed traits then he was categorised as a 'tart', an offensive term in contrast to Mukhayyamni where one was subject to feminine and unmasculine traits.
- Holly W

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Adolescence and Adulthood, Hart 2008 Dislocated Masculinity

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Adolescence and Adulthood, Hart 2008 Dislocated Masculinity

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Hart discusses the transition from adolescence to adulthood and how perceptions of masculinity change with age. As adolescents, the boys in the camp were encouraged to be tough, dominant, protective of women etc. and this gave them some form of power in their society. Although, when integrating into wider Jordanian society and becoming older, these forms of masculinity were not helpful anymore as they contrasted from wider societies beliefs of masculinity.
Lilah Vamvas

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Marginalisation in Hart (2008) Dislocated Masculinity 

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Marginalisation in Hart (2008) Dislocated Masculinity 

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Marginalisation is a core theme throughout the text. This includes the role of gender norms as a young girl was made to do the laundry for her whole family, women as a whole being marginalised in society but this also blends into roles that boys had to fulfil as a result of this. The community itself is also marginalised to the extent that they are a suburb of a city but are still a refugee camp, they are refugees despite how 'built up' the camp is. There are core societal norms that should be fulfilled and if not it can lead to marginalisation as seen with Remi. Eloise Spillane

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Accommodating protest in Hegemonic relations and gender resistance(Macleod 1992)

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Accommodating protest in Hegemonic relations and gender resistance(Macleod 1992)

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Macleod uses the term 'accommodating protest' to describe the role women play in reacting to gender inequality. Macleod argues that women are always involved in one way or another, whether they are accepting it or resisting it, or both at the same time. This can be seen by the women's choice around whether or not to wear the veil. The women have 'agency' to choose what they want. From a western perspective , we see Islam Women wearing the veil as a sign of gender inequality, but to them the choice gives them freedom, and the 'new veil movement' is a sign of their freedom, and a form of protest.

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Palestine in Hart (2008) - Dislocated Masculinity

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Palestine in Hart (2008) - Dislocated Masculinity

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Nationhood underlies almost all the themes tied together by Hart's ethnography. The boy's in the Hussein camp are fundamentally shaped by the lack of statehood; from perceptions of masculinity to religion, they are forced to adopt forms of hegemonic subculture that allow them to create boundaries of identity. In the search for integration into Jordanian society they find their lack of nationhood contributes to their marginalisation.
Rishi Milward-Bose

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Tant in Hart (2008) dislocated masculinity

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Tant in Hart (2008) dislocated masculinity

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Tant is a term used to describe someone as a "Nancy boy" or very effeminate. They usually take a lot of pride in their appearance with bright clothing, tight jeans and well kept hair. They're linked with being weal, unable to protect and support their family-especially women- from sexual abuse. They're also said to enjoy sexual experiences with other men, having power over their sexual partner. The term is usually used to offend someone, especially adolescent boys.
Isla Bayliss

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MUKHAYYAMI  MASCULINITY In Hart's (2008) Dislocated Masculinity

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MUKHAYYAMI  MASCULINITY In Hart's (2008) Dislocated Masculinity

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In this article 'mukhayyami masculinity' is an idealised vision of masculinity which involves men being dominant and being able to defend themselves and women. The idea of Mukhayyami is socially constructed and it defines men's roles in society and how they are seen by others.
Honey Fisher

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Islam is the dominant religion in Jordan. Masculinity was presented in relation to religion. It was important to respect religious beliefs and maintain a religious standard for everyone to live by.  This was cultural norm as part of hegemonic masculinity that if not followed would be questioned.
Hannah

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The laundry is a symbol of the patriarchal stereotypes in Hussein Camp that women should be doing the laundry, in the text it was unheard of for the men to hang out the washing. It highlights the idea of masculinity as it was expected that the young daughter of a neighbour would carry out the task for the men rather than Hart himself as a man. Ellie E

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its important to note the ethnographic context of harts text, he works with young men who are Palestinian refugees. they have been displaced because of the isreali occupation of palestine after the war. palestinians have been displaced from their homes and are having to live in camps. the Palestinians also feel that they are stateless (according to the film). it is hard for them to get visas for other countries because they are not recognised as having a national identity

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Hussein Camp in Hart's 2008 Dislocated Masculinities

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Hussein Camp in Hart's 2008 Dislocated Masculinities

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This is camp where Palestinians are made to stay in Jordan due to the Israeli occupation of Palestine. There is the marginalisation of Palestinians within the camp as they are a minority in Jordan. Here, men are expected to show a Mukhayyammni masulinities which reflects their ability to defend their country (Palestine) in the long term if there was to be a war with Israel.
Nomoya

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Week 2 - MacLeod's (1992) Hegemonic relations and gender resistance

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Week 2 - MacLeod's (1992) Hegemonic relations and gender resistance

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Hello everyone,

Here's some info on how to complete the weekly participation task for week 2.

I have found 10 keywords in this week's article  (Hegemonic relations and gender resistance: The new veiling as accommodating protest in Cairo), below. Please pick one of these to write a comment about and post to the Padlet:

1. Hegemonic Power Structures

2. The New Veiling Movement

3. “Accommodating Protest”

4. (Challenging) patriarchal power structures

5. Power and Resistance

6. Islamic Feminism

7. (Women’s) agency

8. Gendered spaces

9. Gender inequality

10. Women’s expression

*NOTE: PLEASE TITLE YOUR NOTE WITH YOUR KEYWORD ALONG WITH THE TITLE OF THE ARTICLE, AND INCLUDE YOUR NAME AT THE BOTTOM OF YOUR YOUR PADLET NOTE*

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Western ideas of the Orient and the depiction of Arab people in media and film etc. as ‘exotic’ e.g. snake charmers and belly dancers - stereotypes depicted by Hollywood.

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Women's Agency : Hegemonic relations and gender resistance: the new veiling as accommodating protest in Cairo

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Women's Agency : Hegemonic relations and gender resistance: the new veiling as accommodating protest in Cairo

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In this article women's agency is described numerous times as ambiguous, this is because the free will and choices a woman can have is relatively specific to the individual and likewise not always presented in an overt way. For ages when women are placed in discussions reflecting on power relations woman are labelled as victims and willingly accept domination. This however is not always the case due to women's agency the likelihood is more so that women will attempt to pursue roles in other fields which oppose the other subordinate groups societies assume woman should be in this means that their agency is activated as they work for their own satisfaction and combat the patriarchy.
Tamare

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Imagination and stereotypes of the 'East' go hand in hand. Through different forms of media we consume a destructive narrative about the Middle East. Stereotypes about greed, natural villains and certain views on women are some of the stereotypes that promote increasing imagination to demonise the Middle East. Since 9/11 this narrative has continued, if not increased, as this event has reinforced the stereotypes.

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Said highlights the emphasis of eurocentrism when discussing the East from a Western perspective, orientalism was a way to promote and justify colonial actives. Orientalism was used as a tool to promote an idea of Western superiority so would ignore the cultural diversities in the East by just referring to it as 'oriental' shaping a clear power dynamic.

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Dividing the world between the East and the West politically separates the two regions in a way that doesn't promote positive perceptions of the East and perpetuates negative stereotypes.

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Cultural Hegemony - Gramsci in Said's 'Orientalism'

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Cultural Hegemony - Gramsci in Said's 'Orientalism'

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The 'West' holds a position of dominance over the 'East', especially through how culture is presented to many in Europe throughout history. The idea of the 'Arab man' (taken from the film 'Reel Bad Arabs') and the stereotypes attached, create a cultural dominance over those portrayed. Hollywood ideas, European literature and history present stereotypes that can be used politically to justify wars and the overall dominance over the 'East'.

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The orientalisation of the Middle East was used as a tool to further colonise the countries within it for Britain. The Narrative that Arabs are "uncivilised", "aggressive" or "sex obsessed" perpetuated the drive to colonise the middle east and show them the "civilised western ways". This rhetoric was also used during the war on Afghanistan after 9/11. The USA felt that woman in the middle east needed saving from their "sex aggressive" rulers and need to live their lives like women in the West.

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Said focuses on the concepts of the West and the East, specifically the significance on how the West can influence pre-conceptions of the East. For example stereotypes, and the romanticisation and exoticism of the East. Overall, it is evident that the West has a significant power play in Said's discussed concepts, specifically that of Orientalism.

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Through Said's discussion it is clear that Western ideology has curated this superiority felt by many in which undermines the 'East', specifically Arabian men as well as this sexualisation of women, depicted in the film 'Reel Bad Arabs'. Fear of Arabian men, in some cases, is arguably due to attacks such as 9/11 causing many to view this type of man as violent and lacking in knowledge of how to behave socially. This then causes prejudices to permeate across the 'West' as the effects of attacks, as such, are so catastrophic and have led to long term emotional and physical damage.

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Colonialism and Said’s (1994) Orientalism

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Colonialism and Said’s (1994) Orientalism

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Colonialism is rooted in Orientalism. The West promote the narrative that they brought civilisation and discipline to the ‘vulgar’ and ‘savage’ East. Postcolonialism suggests that without the influence of the West the Orient is seen as incapable of basic humanity and would have remained underdeveloped. This ensures the West remains the all-powerful region as they were during their colonial reign.

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Said discusses the many ways in which the 'West' holds power over the 'East'. The 'West' ensues the 'East' is viewed as the 'other' through their use of cultural hegemony which creates power and they do this by controlling cultural norms through literature, religion, art, film and other media. This creates sterotypes which therefore sustain a certain Western culture which is seen as superior to the culture in the east and the 'West' having power to create a narrative to justify actions taken in Middle eastern countries.

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Hello and welcome to this shared Padlet.
The idea of this shared board is for all students to explore one concept from each week's reading.
Everyone should have a note that they took home from the seminar. Please write up this note into the Padlet with the title '[concept] in Orientalism (Said 1994)'

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Foucault's concept of 'discourse' which can be defined as a particular way of talking about a particular object. Linking this to Said's concept of Orientalism, 'discourse' refers to a specific way of talking and representing the Orient. This representation is made of lots of stereotypes such as laziness, irrationality, uncivilizedness and crudeness to Orientals. These stereotypes are also explored in the essay film 'Reel Bad Arabs' which looks Hollywood representations of Arabs.

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Hegemonic Masculinity in Hart's 2008 Dislocated Masculinities

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Hegemonic Masculinity in Hart's 2008 Dislocated Masculinities

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Mukhayyamni Masculinity within the Hussein camp, has become hegemonic within the Hussein camp, those who portray masculine traits as a child, such as knowledge of Islam and protection of women, are seen as dominant, and those who do not show these traits, are labelled 'tants' and are often ridiculed and bullied. However this hegemonic masculinity only lasts through childhood, and within the Hussein camp. Outside the camp, the 'tants' find themselves more successful in landing jobs, and generally in fitting in society. Also as the boys move into adulthood they will need to move away from this in order to start a family and get married.
Patrick N

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The increasing importance of religiosity in the camp was also evident in the performance of mukhayyamji masculinity. On numerous occasions-I encounterd groves of boys arguring over the correct approach to some question of personal behaviour or beliefs in light of Islamic teaching. Different quotations were cited or allowed to suggesting that the ability to engage forcefully in such debate-armed with a range of appropriate portages from the kocan or hadlth-was an esteemed aspect of masculine performance. Jin Hu

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Nationalism in Hart (2008) Dislocated Masculinity 

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Nationalism in Hart (2008) Dislocated Masculinity 

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National identity is important within the Palestinian refugee camp as they are a marginalised group in Jordan. The importance of their identity and the exclusion of Palestinian people may increase the importance of having a strong hegemonic masculinity as it means a close knit group is formed which can be maintained through the men's protection of their community. Their national identity may also tie to their Islamic religious beliefs which inform the Mukhayyamni masculinity which is expected to observe and have extensive knowledge of the Kuran. Furthermore, the isolation of their community and the strength of their Palestine identity may encourage traits such as protecting the virtue of the women within the camp particularly from outsiders. Eleri Sawicki.

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Generational differences and Piety in Choosing both Faith and Fun (2013)

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Generational differences and Piety in Choosing both Faith and Fun (2013)

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In Beirut there are generational differences in  attitudes towards piety, and the strictness to which they stick to religious law. Deeb and Harb's 2013 text 'Choosing both Faith' and Fun evidences this by discussing how it is the Shi'i' youth who give more consideration to piety, and in what ways certain rules are able to become flexible when it comes to social situations such as weddings. The older generation are often too busy with work and money issues to give too much consideration for large amount of thought into piety.
Patrick N

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Shi'i Youth in Beirut - About Alcohol and Moral Rubrics.

Moral Rubrics are different set of ideas and values that sometimes clash or compete, and often take the form of what one is 'ought' to do. Socail and Religous Rubrics that often clash is the ideas people have around Alcohol. In Lara and Deeb's (2013) ethnographic work with youth gave examples of how youth navigate clashes in moral rubrics. One example being Muslim youth being asked out for a drink with Christain friends. The social and religous moral rubrics differ as it depends on what relationships the youth wish to proritise.

- Dom d'Hane

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Multiple moral rubrics eg social and religious

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Multiple moral rubrics eg social and religious

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Deeb and Harb outline moral rubrics held by Shi'i youth in the cosmopolitan city of Beirut, including the religious and social rubrics that these youths maintain. The youth attempt to maintain their piety and religiosity as a means of following their religious rubrics, however simultaneously following social rubrics and maintaining their social position. Lara and Deeb's (2013) ethnographic study outlines the contradictory circumstances that the youth face in Beirut; whether to attend cafes with peers that serve alcoholic beverages such as beer is generally against Shi'i youth's religious rubric, however acts as a means to socialise. As such, it is clear that multiple moral rubrics determine the actions of youth, and can be flexible, for example in terms of attending cafes that serve lighter alcoholic beverages. This flexibility is limited, however, with Shi'i youth acknowledging that attending bars or pubs that serve stronger spirits is 'haram'.
Luisa Z

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Moral flexibility is a key concept in understanding the difficulty and sacrifice youth are making in navigating both religious and social morals. Deeb and Harb (2013) conducted ethnographic research in Beruit with the Muslim youth, discussing their boundaries and how they navigate the challenges of creating boundaries with music and alcohol in social situations whilst simultaneously maintaining a strong and respectful relationship with God.