Socioeconomic Status and Class within Muslim Populations
Question 1
There are several factors that need to be considered when dealing with different clients. The socioeconomic status of people is an important consideration when discussing their health status and their worldviews. It is also prudent to consider that there have been major changes that have occurred in different racial, religious and ethnic groups in an attempt to break down stereotypes (Flores, 2000). The three major tenets of a person’s socioeconomic status are his/her level of education, occupation and level of income. There are other factors that make these tenets to be variable among different people. Religion, gender and ethnicity are among the most pronounced. Muslims in particular have been largely misunderstood when it comes to their socioeconomic status. There is no class difference or socioeconomic differences between Muslims as a result of their religion. Muslim scholars point out that the Quran guarantees equal access to education and subservience to God for both men and women. Once a Muslim has obliged to worship Allah and obey all His commands, then, he or she is entitled to freedom of expression, equal spiritual duties, equal employment opportunities, equal treatment, matrimonial rights, property rights and equality in politics (Dunn & Kellison, 2010). Experts assert that the most important factor in determining healthy behaviors in a person’s lifestyle is education. This is the sole driver of acquisition of knowledge and beliefs that are pertinent in making informed decisions or understanding other people’s viewpoints. Whereas the Muslim faith prohibits drug use and alcohol, it is commonplace to find Muslims smoking. This is however reduced by educating people about the dangers of smoking to one’s health rather than religion alone. Therefore, Muslims with higher education are bound to be easier to handle than those without and hence are most likely to have a higher socioeconomic status and class than those that do not.
Question 2
Muslim societies have religious, cultural and social codes that all members are expected to adhere to. These codes were created with the sole purpose of determining what behaviors, actions or attitudes are regarded as masculine and feminine. The resultant gender roles then define the members of a given society and can only be altered by economics and education. Practically, these gender roles have had a negative effect on women as their socioeconomic statuses, independence, health, status within family ranks and freedom and rights have been continuously undermined (Wardle et al, 2002). The Quran views both men and women as equal. However, through the years, society has disregarded this teaching. Muslim laws have robbed women of choice in their marriage partners, in matters of divorce and in custody of children after separation. These laws in themselves rob women of their rights to equal socioeconomic status and class with men.
Muslims have largely been conservative and are usually opposed to interference by external cultures (Agrama, 2010). This forms the core of their skepticism towards other races and ethnicities; especially those that do not conform to the ways of Islam. This means that many prefer to remain in secluded areas where they live amongst themselves leading to failure in capitalization of opportunities that may otherwise improve their socioeconomic status and class.
The Quran gives men the role of guardianship over women. This role has been used to further gender bias and has formed the basis for gendered roles. Although Muslims do not openly discuss, the role of sexuality in terms of orientation, the fact that women are married off to suitors they have not picked is a means of ensuring that their society stays heterosexual. This again robs them of opportunities that would arise from mutual unions along people’s sexual orientations which may be the basis for stability and ultimate elevation of socioeconomic statuses.
References
Agrama, H. A. (2010). Ethics, tradition, authority: Toward an anthropology of the fatwa. American Ethnologist, 37(1), pp 2-18
Dunn, S. & Kellison, R.B. (2010). At the Intersection of Scripture and Law: Qur’an 4: 34 and Violence against Women. Journal of Feminist Studies in Religion, 26(2), pp 11-36
Flores, G. (2000). Culture and the patient-physician relationship: achieving cultural competency in health care. J Pediatr. 136,14-23.
Wardle, J. et al (2002). Sex differences in the association of socioeconomic status with obesity. Am J Public Health, 92, 1299-1304.
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