Unni Wikan, Behind the Veil in Arabia: Women in Oman, Chapters 4-9 (Chicago and London: the University of Chicago Press, 1982)
導讀人：呂欣怡（交通大學人文社會學系）
Chapter 4 “Segregation of the Sexes: Concept and Practice”
1 “Segregation of the sexes is a prominent feature of the Sohari social scene” (p.51)
2 Female: male = Private sphere: public sphere
3 Segregation produces separation in space, and differences in behavior, dress, mobility (p.53)
4 Muslim conception of male and female: different and complementary human beings.
5 Islamic tradition: “The male is considered superior, physically, morally , and intellectually.” (p.55) The female is considered weak and animal-like (p.56) à maybe true is Oman but debatable in other Muslim countries.
6 Women’s presence in public is conceived as a threat to community order and morality (p.56)
7 Women’s virtue: Submission and modesty
8 Who are protected by segregation and veiling? (pp.57-64)
9 Men have controlled the rights of interpretation of the Quran.
10 Why the seclusion of women?
10.1 Protection
10.2 Men’s honor
11 Norm vs. practice
11.1 Nuances and complexities in personal behaviors
11.2 Fundamental respect for individuality (p.65)
12 Question of the dichotomy of conform/deviate
13 Why do women observe segregation?
13.1 Shyness (yistihi as “a basic constituent of women’s conceptual universe and a fundamental explanatory principle in their endeavors”) (pp.69-70)
14 Why do men observe segretation?
14.1 Shame
15 Internalized sanction (p.71-72): women perceived as independent actors on her own.
Chapter 5 “Socialization to the Practice of Segregation”
1 Childrearing and Child-training practices
2 Age 0-2: indulging. Fear of misfortune
3 age 2-6: abrupt weaning. Boys and girls mix freely until age six.
4 Age 7-puberty: more expectations and behavioral disciplining. Boys and girls start to segregate
4.1 Boys: recognized as man-like, join the men for meals, expected to take on more responsibility, etc.
4.2 Girls: enjoy more child’s privileges
5 Marriage: about ten years apart
Chapter 6 The Burqa Facial Mask
1 Unique design of the Sohari burqa
2 Women first wear it on their seventh day of marriage (p,94)
3 When/where to wear and when/where can she take it off.
4 The burqa as “a prime symbol of feminine grace and modesty, and the women’s identification with her husband…projects an image of proper and honorable conduct” (p.96)
5 Burqa as a “beautiful device” (p.98)
6 Comparison of body concept between western women and Omanis (p.99)
7 Meaning of Burqa:
7.1 “female modesty and decency” (p.100)
7.2 symbol of the segregation of the sexes (p.101)
7.3 Spiritual purification (p.101)
8 An age-old debate: Is Veiling a source of pride or oppression?
8.1 Why are westerners so fascinated with the ways Muslim women dress?
8.2 “The veil was a sign of pride, prestige, and upward mobility” (p.105), “symbol of high status” (p. 106)
8.3 “The burqa in Sohar is first and foremost a secluding and beautifying device” (p.106)
9 The burqa in space and time
9.1 Geographical variation of the burqa
9.2 Historical change
Chapter 7 Women’s world
1 Visiting, hospitality, and solitude (p.109)
2 The routine of an ordinary day: about 12 hours in husbands’ absence
3 Importance of being hospital. Importance of food.
4 Formal visits vs. neighborly visits
5 Most frequent conversation topics: sex, illnesses, and prices
6 Neighbors vs. friends. (p.139)
Chapter 8 “Honor and self-realization”
Chapter 9 The “third gender”
1 Xanith are “an integral part of the local social organization” (p. 170)
2 Fluid concept of gender (p.p.172), but only for males
3 Could be conceptualized as transsexual (p. 172)
4 Xanith do women’s work, but are forbidden to wear women’s dress (p.174-5)
5 “Women are legally minors and must be represented by a guardian. Xaniths represent themselves” (p.174)
6 “Sexual act, not the sexual organs which is fundamentally constitutive of gender”
7 What does the existence of Xanith tell us about the Omanis concept of sexuality and the world? (p.179)
導讀人：呂欣怡（交通大學人文社會學系）
Chapter 4 “Segregation of the Sexes: Concept and Practice”
1 “Segregation of the sexes is a prominent feature of the Sohari social scene” (p.51)
2 Female: male = Private sphere: public sphere
3 Segregation produces separation in space, and differences in behavior, dress, mobility (p.53)
4 Muslim conception of male and female: different and complementary human beings.
5 Islamic tradition: “The male is considered superior, physically, morally , and intellectually.” (p.55) The female is considered weak and animal-like (p.56) à maybe true is Oman but debatable in other Muslim countries.
6 Women’s presence in public is conceived as a threat to community order and morality (p.56)
7 Women’s virtue: Submission and modesty
8 Who are protected by segregation and veiling? (pp.57-64)
9 Men have controlled the rights of interpretation of the Quran.
10 Why the seclusion of women?
10.1 Protection
10.2 Men’s honor
11 Norm vs. practice
11.1 Nuances and complexities in personal behaviors
11.2 Fundamental respect for individuality (p.65)
12 Question of the dichotomy of conform/deviate
13 Why do women observe segregation?
13.1 Shyness (yistihi as “a basic constituent of women’s conceptual universe and a fundamental explanatory principle in their endeavors”) (pp.69-70)
14 Why do men observe segretation?
14.1 Shame
15 Internalized sanction (p.71-72): women perceived as independent actors on her own.
Chapter 5 “Socialization to the Practice of Segregation”
1 Childrearing and Child-training practices
2 Age 0-2: indulging. Fear of misfortune
3 age 2-6: abrupt weaning. Boys and girls mix freely until age six.
4 Age 7-puberty: more expectations and behavioral disciplining. Boys and girls start to segregate
4.1 Boys: recognized as man-like, join the men for meals, expected to take on more responsibility, etc.
4.2 Girls: enjoy more child’s privileges
5 Marriage: about ten years apart
Chapter 6 The Burqa Facial Mask
1 Unique design of the Sohari burqa
2 Women first wear it on their seventh day of marriage (p,94)
3 When/where to wear and when/where can she take it off.
4 The burqa as “a prime symbol of feminine grace and modesty, and the women’s identification with her husband…projects an image of proper and honorable conduct” (p.96)
5 Burqa as a “beautiful device” (p.98)
6 Comparison of body concept between western women and Omanis (p.99)
7 Meaning of Burqa:
7.1 “female modesty and decency” (p.100)
7.2 symbol of the segregation of the sexes (p.101)
7.3 Spiritual purification (p.101)
8 An age-old debate: Is Veiling a source of pride or oppression?
8.1 Why are westerners so fascinated with the ways Muslim women dress?
8.2 “The veil was a sign of pride, prestige, and upward mobility” (p.105), “symbol of high status” (p. 106)
8.3 “The burqa in Sohar is first and foremost a secluding and beautifying device” (p.106)
9 The burqa in space and time
9.1 Geographical variation of the burqa
9.2 Historical change
Chapter 7 Women’s world
1 Visiting, hospitality, and solitude (p.109)
2 The routine of an ordinary day: about 12 hours in husbands’ absence
3 Importance of being hospital. Importance of food.
4 Formal visits vs. neighborly visits
5 Most frequent conversation topics: sex, illnesses, and prices
6 Neighbors vs. friends. (p.139)
Chapter 8 “Honor and self-realization”
Chapter 9 The “third gender”
1 Xanith are “an integral part of the local social organization” (p. 170)
2 Fluid concept of gender (p.p.172), but only for males
3 Could be conceptualized as transsexual (p. 172)
4 Xanith do women’s work, but are forbidden to wear women’s dress (p.174-5)
5 “Women are legally minors and must be represented by a guardian. Xaniths represent themselves” (p.174)
6 “Sexual act, not the sexual organs which is fundamentally constitutive of gender”
7 What does the existence of Xanith tell us about the Omanis concept of sexuality and the world? (p.179)
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