Many marketing efforts perpetuate the gender stereotypes that are steeped in our culture. Two examples at attempts to maintain these stereotypes through advertising are the Bic Critsal For Her and the Easy Bake Oven. These two conceivably innocuous items triggered a flood of articles, petitions, and videos, denouncing their perceived underlying messages. The first controversy that erupted surrounded the Bic Cristal For Her pen. This pen was created and packaged specifically for women to use. Several groups lashed out at Bic,calling their attempt to target women with “lady pens” sexist and demeaning. Its detractors felt the campaign was degrading and fed into stereotypes by highlighting the thin design and the use of pastel colors. The negative press was overwhelming, although the pens have remained on the market.Consumers also targeted those responsible for marketing the Easy Bake Oven by sending a petition asking its parent company Hasbro to make the ovens in colors other than pink and purple. Thousands of individuals signed the petition asking for alternative oven colors after a teenage girl from New Jersey was angered that her younger brother would have no other option but to use an oven in the colors that are considered stereo typically female. It was argued that the colors supported the stereotypical view that only young girls would want to bake. The signers of the petition felt that young boys who might want to use the toy would be more likely to practice their baking skills if the color of the oven was gender neutral. Consider these two stories and think about your own reactions to the responses to the advertising and merchandising of these items. To prepare: View the assigned resources and reflect on your experience with gender.
Submit a 2-to 4- page paper, in which you: Identify specific messages about gender presented in the mass media. Discuss messages about gender you have received from your family or cultural group. Analyze how these messages have influenced your experience with gender. Explain how you might address issues related to sexism in the mass media and diverse cultural beliefs about gender and gender roles in your social work practice.
Writing on this point is plenteous as research has been led all around on the subject of the hijab with regards to the reasons why ladies ought to and ought not wear the hijab. The exploration directed was made conceivable using reviews, meetings, surveys and perceptions. Katherine Bullock specifically, a Canadian people group extremist, writer and speaker did broad research on the theme of the hijab and distributed her discoveries as a book called Rethinking Muslim Women and the Veil which challenges “Recorded and Modern Stereotypes” . She has likewise distributed articles on Muslim ladies and the media, and Islam and political hypothesis. Motivations behind the exploration The destinations of the examination are to analyze if the overwhelming negative Western observation influences the reasons why the Muslim people group is isolated regarding the matter of hijab. This examination tends to the worry for a discourse that could illuminate westernized social orders about the individual reasons why some female Muslim understudies wear hijab and why others don’t. I need my exploration to be important, applicable to nearby networks and to open my psyche and that of others by being instructed through research and individual meetings about the subject. Degree and restrictions The pool of members is constrained to the Muslim understudies at TSiBA Education. The informational collection is significant, however not agent of the tremendous scope of Muslims in various settings. It will anyway demonstrate an assorted variety of perspectives inside a typical religious philosophy and confidence. Plan of advancement System 2.1 Participation The objective gathering for the exploration is 20 South African Muslim ladies between the ages of 18 and 40. This age assemble is the objective of this investigation since they are the present age of TSiBA understudies and are encountering current South Africa in a period when it appears there is a regularly expanding convergence of Western culture. The age bunch is likewise prone to incorporate hitched ladies who may be slanted to contemplate the hijab as their marriage may have changed the way every take a gander at the hijab. 2.2 Methods of information accumulation Two arrangements of information will be utilized: 1) open-finished email polls with 20 Muslim understudies about the hijab 2) Conduct meetings and perceptions on the applicants if further information is required. The primary information gathering strategy I picked was a basic survey. The exploration draws on subjective information from surveys and meetings with 20 Muslim female understudies of changing ages inside the TSiBA people group. After a wide range of drafts of the poll I went to the Tertiary School in Business Administration (TSiBA) Education to appropriate the last form. My survey incorporated the sentiments of both young ladies who wear the hijab and those that don’t. I didn’t request names in any area of the overview to guarantee the namelessness of all my human subjects. At last I gathered 20 overviews altogether. In the wake of social affair the poll, I dissected the outcomes physically. As my second technique for information gathering, I directed meetings, each having an inexact span of between 30 minutes. I utilized a chronicle gadget on the entirety of my meetings. Writing REVIEW Presentation Catchphrases: Islam, Muslim, hijab, cloak, female, understudies, TSIBA Education, reasons, dominiant negative Western recognition. The discussion in regards to the wearing of religious clothing out in the open, explicitly covers worn by Muslim ladies has expanded in the course of recent years bringing about a great deal of contention among the individuals who concur with the training and the individuals who don’t (iqraonline.net). The French, alongside the west expected that the hijab would pass away into history as westernization and secularization flourished. Be that as it may, in the Muslim world, particularly among the more youthful age, an extraordinary rush of coming back to hijab was spreading through different nations. This present resurgence is a declaration of Islamic restoration (Khaula Nakata, A View Through Hijab, 1994, pg 2). Hijab is seen everywhere throughout the world, particularly in spots with a high grouping of rehearsing Muslims. The hijab has been the focal point of regularly savage media discusses and has come to symbolize the conflict of societies bolstered by connections between Islamic “radicalism” and 21st century fear mongering. While in a few Islamic states, for example, Saudi Arabia, Afghanistan and Iran, the full covering, known as the burqa, has been necessary. A threatening reaction against Muslim culture has seen such conventional apparel restricted, alongside the considerably more typical hijab, in light of a legitimate concern for secularism. In this unique circumstance, Muslim ladies are depicted by the Western media either as hidden unfortunate casualties needing freedom on account of an absence of free decision in outside grounds, or a danger toward the Western social orders in which they live as a result of their decision to receive the hijab which is a customary Islamic dress. Muslim ladies are reliably depicted as mistreated and hidden, a psychological militant danger or intriguing, sexualised creatures. This is in accordance with Said’s hypothesis of Orientalism (Said, 1978), which contends that the Muslim world and its occupants are viewed as in reverse, savage and outcasts to Western culture. This depiction of Muslims is outstanding in the media as far as the inclusion of Muslim ladies. Most portrayals of Muslim ladies include them wearing customary Islamic dress, for example, the hijab, and their job in the media is commonly restricted to editorial on issues, for example, the cover. Western Influences Overwhelming negative Western observation The Western media and women’s activists frequently depict the hijab as an image of persecution and servitude of ladies. (http://www.al-islam.org). Numerous women’s activists, both Western and Islamic contend that the hijab is an image of sexual orientation abuse and that the Islamic veiling of ladies is an abusive practice. Fadel Amara, an Islamic women’s activist and a Muslim female individual from French government says “The burqa is a jail, a straightjacket. It isn’t religious. It is the symbol of an authoritarian Political venture for sexual imbalance.” (King,”Islam, Women and Terrorism,” 299.) Women’s activists contend that open nearness and perceivability is critical to Western ladies. It speaks to their battle for financial autonomy, sexual office and political interest. In the West, big name is the pinnacle of social authenticity. The hijab is a test to the perspective of freed perceivability and opportunity of self-articulation liberated by “the male look”.( www.theage.com) Following an era of battle for opportunity of articulation that included disposing of the bra, some Western nations have called for restricting the hijab in schools. They have created, no doubt, a fairly restricted perspective of what open perceivability may intend to various ladies. France’s 2004 law, referred to prominently as the ‘law on the headscarf’, uncovers the trouble of regarding clashing thoughts between differing networks, particularly when one network, for this situation the Muslims of France, is a minority. As indicated by this law, female understudies are restricted from wearing the hijab and also all other transparently religious images in state funded schools. France bans ladies from wearing the hijab in state funded schools on the grounds that numerous women’s activists and legislators contend that veiling ladies fills in as a persecuting power, a power that hushes ladies. Alia Al-Saji states in her article “The Racialization of Muslim Veils: A Philosophical Analysis” numerous women’s activists see the headscarf “As an image of Islamic sexual orientation abuse that â€¦should be prohibited from government funded schools, a space where sex correspondence is assumed (or wanted).” Supporters of the law trust it battles sex persecution and offers balance to ladies in the educational system. Katherine Bullock reveals insight into the distinctions in judgment over hijab by having recognized topics from her exploration on the ladies and Islam field. She isolates these subjects into the depictions of the individuals who are for and the individuals who are against the hijab. As indicated by Katherine Bullock, commentators of the cover depend on common liberal presumptions about society and human instinct and in this manner the cloak should be and portrayed as an image of abuse since it: Conceals (covers up), in the feeling of covering, gentility Is obviously connected to the essentialized male and female contrast (which is interpreted as meaning that commonly, male is prevalent, female is second rate); Is connected to a specific perspective of lady’s place (oppressed in the home); Is connected to a severe (man centric) idea of profound quality and female virtue (due to Islam’s Accentuation on virtuousness, marriage, and judgment of pre-and additional conjugal sexual relations); Can be forced; and Is connected to a bundle of mistreatments ladies in Islam confront, for example, detachment, polygamy, simple male separation, unequal legacy rights. 3.2.2 Media frames of mind to revealing Islam and hijab While the media can’t be considered exclusively in charge of the development of national character nor rebuked for societal dispositions towards minority societies and religions, they assume a noteworthy job by giving “the focal point through which the truth is seen” (Bullock and Jafri, 2000). While the Western media considers itself to be a majority rule foundation, usually considered responsible for legitimizing and spreading bigotry and predisposition against religious networks, for example, Muslims (Bullock and Jafri, 2000). The media depicts Muslims as “precarious, unpleasant, sexual and dishonest”, as consistently rough, as oppressors of ladies, and as individuals from a worldwide trick (Bullock and Jafri, 2000). Macmaster and Lewis recognize the move in the European media’s depiction of hidden ladies from intriguing to a peril to society (Macmaster and Lewis, 1998, p. 121). They bring up the juxtaposition of portrayals of Muslim ladies as simultaneously persecuted and undermining, while Kolhatkar features the delineation of Muslim ladies as “ill defined blue-clad types of Afghan ladies” (Kolhatkar, 2002, p. 34). The ide>