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In Vivienne Walt’s article, the profession receives an elevated focus. By contrasting the breadwinning methods of brother and sister, both as prostitutes differentiated only by their gender elaborates the societal conception of the woman in the Muslim world. The brother has marked the woman because she works as a prostitute. He is baying for her life. In total juxtaposition, the author notes that the brother was a ‘host’ yet no one was bothered. Through eyed stereotyping, Walt explores specific cultural issue. The ultimate conception is of a society in which the survival means are limited to the societal values and boundaries struck clearly within the scope of gender. Her sentiments are somewhat similar to those highlighted by Johan Hari in his article published in The Independent, titled “Irshad Manji: Islam’s Marked Woman”.
Irshad Manji: Islam’s Marked Woman
The struggle of the woman to find a strong economic footing and fend for herself and probably her dependants or holding on to a profession regarded as a no-go zone for women seem to argue out the case for markedness in Johan Hari’s and Walt’s articles. The classification as a target for attack by terrorist groups show the difficulties and uncertainties of a woman who wants yearns to surpass the set points for the female gender in the Muslim society. Regardless of her iconic standing as a pillar in excellence, the position seems to bring more dangerous feats than expected, notably from different quarters but with devastating effects if not adequately dealt with. Mary Morrisy argues her case for marked women by studying the discoursal elements portrayed in the novels. The anthology is entitled Lazy eye and portrays the woman as a marked gender in several realms. She inspects the behavior leading to humiliation and the attempted struggle to rise from the demeanor.
Although the notion of markedness might be easy to sell to the universe, the approach might prove most challenging. This is the same dilemma the authors face in these articles. Overall though, it is imperative that one inspects the cultural setting binding the woman. The lack of depth in Tannen’s article might be well projected, but that cannot be claimed of its accuracy in its depiction of a liberal society. The same conviction is lacking though in the other articles which seem to blame the political class or their religious affiliations for the predicament of the woman. Walt explicitly explores the situation facing women. This is objective and gives a universal view on the expectations of the society on the female gender. Ultimately, the authors succeed in expounding the concept of the woman being marked.
To conclude, it is vital to note that the notion of the marked woman can be properly explored depending on diverse approaches. The prerequisite is the provision of adequate data which will undoubtedly authenticate the inclination adopted. No matter the fragility of the argument, it is possible to steer the hypothesis to success depending on the angle, and play along the positives or negatives (or otherwise) of the marked woman. Though Tannen uses personal opinions, everyone reading the article is compelled to believe her words. The same can be said of the religious articles which tactfully bring the reader on board by exploring the reality on the ground and appealing for sanity and humaneness in judgment. Therefore, the authors focus completely dictates the reader’s conception of “marked women.”
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