Critical Approach Theoretical Framework

7

CHAPTER II REVIEW OF RELATED LITERATURE

This chapter consists of critical approach, reviews of socio;cultural background and theoretical framework. The review on socio;cultural background covers the Saudi Arabia tradition and women position in it. The review of theoretical framework gives some explanations on how the theories stated in the first two reviews are being employed to answer the question on problem formulation.

A. Critical Approach

Rohrberger and Woods say that literature is one of the works of art that has aesthetic values. Fiterature is written by human as expressions of particular personalities and from all sorts of motives. Fiteratures are works that are merely potential until they are read and understood by the readers. In their book entitled An Introduction to Poetry, Kennedy and Gioia state that literary criticism is more than a discussion about literature. It is not an abstract or an intellectual problem; it is a natural human response to literature. Fiterary criticism just tries to help readers better understand literary works 629;631. According to Rohrberger and Woods in Reading and Writing about Fiterature, there are several critical approaches that can be used in reading literature; one of them is sociocultural;historical approach 3;15. Sociocultural; historical approach is used to analyze a literary work by referring to the socio; PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 8 cultural condition and historical background when it was created. Events and the circumstances in its society play a part in understanding the whole story of a literary work.

B. Review on SocioCultural Background 1. Tradition in Saudi Arabia

This study used the novel Girls of Riyadh as the main source. The setting of this novel takes place in Riyadh, the capital and largest city of Saudi Arabia. Saudi Arabia is one of the Islamic countries which maintain the traditional Islamic law as the basic law in society. Saudi Arabia has a diverse and multicultural society. The traditions that are existed in societies mainly revolve around the religion of Islam.

a. Tradition in Relationship between Women and Men

Several books note that in the Saudi Arabia society, the interaction between men and women is very carefully controlled. Margaret Nydell in her book, Understanding Arab, mentions that Saudi Arabia men and women should be careful about their appearances and behaviors when they meet. Being together in certain places or in a room with closed door are the situations that have to be avoided. Nydell also says that going out on a date as a couple or traveling together are improper 43. In The Arab World, Gerald Butt says that the traditional Islamic laws are the basic laws in Arab countries; and in Saudi Arabia, a law states that mixing PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 9 between the sexes whether in schools, universities or places of work are prohibited 17;18. According to Jehad Al;Omari, as a whole and throughout the Arab countries, the educational system tends to be segregated, especially for children above 12 years old 104. Fluehr;Fobban in her book Islamic Society in Practice mentions some places or situations where Saudi Arabia males and females can easily mix. For instance, at the university male and female students are not separated. University is one of a few places outside the family where male and female can interact without fear of getting a gossip or intimidation 78. Furthermore, Fluehr;Fobban explains about some places in which male and female can meet easily: Weddings are another arena wherein young women and men can meet socially, converse, even flirt, and in some cultural tradition, dance together. They are under the watchful eyes of their adult relatives, but the relaxed and celebratory atmosphere of the wedding party provides a unique opportunity for unmarried young people to socialize and be in closer contact than society normally permits. Weddings are thus very popular events and are typically large social affairs. Fluehr;Fobban also explains that forbidden interaction between male and female includes all forms of dating before they become an engaged couple and signing marriage contract 78. Jehad Al;Omari states that the reason of segregation of sexes is because Saudi Arabia society concerns about the honor of women and their families. To start with, the segregation of sexes is still a very common phenomenon throughout most Arab countries and societies. The more conservative the society is, the more we are likely to come across various types of segregation. This segregation is based on Islamic principles but is also reinforced by Arab values pertaining to the honor of the family where women are perceived to be that shield of honor. It could be said that the Arab culture is exceptionally protective of their womenfolk. 104 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 10 The preservation of family honor is the highest values in Saudi Arabia society. A family’s honor is determined by woman’s behavior, not by woman’s character, or by what that had happened or had not happened, but only how it looks. Substantively, the reason of this segregation is to protect women in the traditional view and help them to avoid a situation that can bring false impressions or inconsequential gossip. “… misbehavior by women is believed to do more damage to family honor than misbehavior by men…” Nydell 43. Because traditional Islamic laws become the basis of Saudi Arabia’s laws, more or less points of them are taken from Qur’an, or well known as Koran. Islam people Muslim believe that Qur’an is a book of guidance and direction for humanity Qur’an. In the Qur’an, there are found some verses that mentions about gender relations, especially in the marriage life. Anne Sofie Roald in her book, Women in Islam 149, gives some reviews about verses which contain gender relation issues. In Qur’an, there’s a translation from a verse that says, “Men are the protectors and maintainers of women, because God has given the one more strength than the other, and because they support them from their means.” The other verse also contains the most controversial statements about this relation. It states, “And for those women whose disloyalty and ill;conduct you have reason to fear, admonish them [first]; then leave them alone in bed [second]; then hit them [third]. And if thereupon they pay you heed do not seek to harm them. Behold, God is indeed most high, great.” PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 11 According to Roald, referring to those different verses, it can be said that there are two sides of gender relation, they are the relationship of mercy and tenderness; and on the other hand is the relationship which the man has the upper hand.

b. Tradition of Marriage

Muslims regard marriage as an essential part of life. According to Haifaa A. Jawad in his book The Rights of Women in Islam, marriage in Islam is seen as a strong bond and a commitment to life, society, and to be a respectable human. Refering to the Holy Book Qur’an, Jawad also states, The Qur’an indicates that the real and natural way to gain peace and satisfaction in life is through a husband–wife relationship, just as Adam and Eve did beforehand; it is only through this arrangement that peace in married life can really be achieved and guaranteed. In human society, therefore, the main principle of matrimonial life is that the human race should live in pairs, that is: a man and a woman should marry each other and live together in happy union. 30 Different with Western customs where people marry their spouse with idealistic or romantic expectations, Saudi Arabian believe that marriage is not only seeking companionship and love but equally important, they also want financial security, social status, and children Nydell 76. Some references note that most Saudi Arabian still prefer family;arranged marriage. Although in modern time, young man as well as young woman has freedom in choosing their own prospective wife or husband, they still seek family approval for the person they have chosen. People rarely marry the one they love if their family rejects them. Nydell also said that family will ensure their children PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 12 will marry someone whose family background, character and financial position are well known. 75 According to Fluehr;Fobban, traditionally, independent decisions regarding choice of marriage partner are rare, if it does, their future no longer becomes family’s responsibility 65. She also adds that when people have their own choice, their family will investigate or gather information about the candidate, … the family will inquire and gather relevant information about the background of the family with which they are about to be united. Relevant questions would touch upon economic background and whether they are more or less equivalent in status, appropriate religious commonalities in piety and practice, the familys background and history, and other matters that place the two families on an equal footing in the proposed union. 67 Fluehr;Fobban says that, “The appropriate match of families is known as equality of standard in marriage alKafaa fil zawaj and has been a powerful social tradition that has kept marriage not only within families, but within class and religious community as well” 67;68. For Saudi Arabia women, the one who has responsibility for protecting the selection of their marriage partner is their guardian, that mostly is the father or other close male family members Nydell 67. As cited in Muslim Women in Faw and Society, Ronak Husni and Daniel F Newman show their opinion about the role of not only women’s but also men’s guardian, It is hardly surprising that the idea of forced marriages is firmly embedded in a tradition which not only applies to women but also to young men who are obliged to accept marriages arranged by their fathers, no matter how unsuitable they may be. Often, young men will bow to this decision as they are entirely dependent on their fathers, which is something that their upbringing has taught them. 58 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 13 T here are several steps of marriage in Saudi Arabia tradition, “It is never taken lightly, and elaborate formal negotiations precede its contracting” Fluehr; Fobban 65. Furthermore, Jawad explains his opinion about the steps of marriage in Saudi Arabia. Marriage in Islam requires a contract between two equal partners. The contract, in sum, is a legal written document between two adults, which entails an offer by one partner and an acceptance by the other in the presence of two witnesses. When the marriage is consummated, the couple assumes a new relationship: that is, a husband–wife relationship. 35 Hudda in his article Islamic Marriage Guidebook states that when a man wants to marry a woman, he should come to her family in appropriate manners. He states, “First you must propose her by asking her guardian for a permission to marry her, then you must grant her the Mahr gift, followed by recitation of the ‘Aqd marriage contract” 1. Fluehr;Fobban 70 also explains some steps that couple should pass before they are officially stated as husband and wife. After the marriage proposal from the man’s family has been accepted and the bride has already met her groom, both the man’s and women’s family will arrange the date for ‘aqd. The ‘aqd or contract signing is a legal beginning on the marriage process. After the ‘aqd, the couple enters the engaged period, that is the time when couple is allowed to go out together and get to know each other better. Fobban says that it is usually take about six months or a year before the wedding ceremony is held. In some cases, sometimes the new couple has a big problem that cannot be solved, and then they decide to end their engagement before the cohabitation. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 14 Therefore, a negotiated divorce is exaggerated between two families. On the other hand, if the engagement period is going well, wedding celebration will be held. After the celebration, the couple starts living together. Fluehr;Fobban adds his opinion about wedding celebration that, Weddings celebrate the couple beginning to live together, and they are and have been historically elaborate affairs that constitute the centerpiece of family and community life and folklore. Traditional weddings lasted for three to seven days, including rituals associated with henna dying of the brides hands and feet, symbolic visits of the grooms kin to the brides family and vice versa, feasting, music and dancing, culminating in the final night of entry lailat aldukhla when the groom and entourage come to the brides house and, after much celebration and ritual symbolizing the union of the couple and the two families, the marriage is consummated. The urban version of the marriage celebration proceeding cohabitation is the occasion for the large public gathering of family and friends, often in one of the major hotels equipped for large parties. 70;71 In Saudi Arabia society, marriage between cousins is still common, especially in rural society Al;Omari 119. Some references support this fact; Fluehr;Fobban describes about the reasons why marriage between cousins is allowed: By keeping marriage within the extended family, wealth and property are thereby consolidated within the kin group. ‘Stranger’ marriage, which is considered very risky, is controlled. By contrast, the more traditional marriage is given strong support by extended family members, so that these marriages tend to be more stable and less likely to end in divorce or separation. The families, of course, know each other well and trust in marriage negotiations and a subsequent relation is high, unlike the situation with ‘stranger’ marriage.” 66 This condition is supported by the fact that Saudi Arabia society still maintains their family bond. Family is one of the most important aspects in Saudi Arabia society. Nydell gives opinion that, PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 15 Arab society is built around the extended family system. Individuals feel a strong affiliation with all of their relatives—aunts, uncles, and cousins—not just with their immediate family. The degree to which all blood relationships are encompassed by a family unit varies among families, but most Arabs have over a hundred “fairly close” relatives. 71 Fluehr;Fobban says, “the social condition of the extended family provides not only shelter, food, and physical space for its individual members, but it contains within it a much broader ideology of mutual support and solidarity for the family group” 61. Related to marriage dissolution, Jawad says that there are three ways in dissolving marriage contract. They are first, if one of the spouse is died; second is by the act of the husband or the wife or both of them; the last way is through Judicial process 79. Amongst Muslims, divorce is allowed and carefully regulated by religious laws Nydell 76. Some other references also give the same opinion about legality of divorce in Islam. As cited from his book, Jawad states: Islam allows divorce but only under extraordinary circumstances. In principle, Islam regards marriage as a life;long commitment. However, sometimes there arises situation wherein marriage ceases to fulfill its purpose. Hence, divorce can be invoked by either side or both of them in order to accommodate the realities of an unsuccessful marriage. It must be stressed that divorce can only be exercised as the last resort after all efforts for reconciliation between the spouses are exhausted. Therefore, in Islam divorce is considered as a necessity if the married partners are not happy. 71 According to Husni and Newman, Islam gives the right in making a decision of divorce to the husband; it is believed that the husband’s judgment is wiser than wife’s 71. The dissolution of a marriage contract by the husband called Talaq divorce, and it can be done only from his side without giving any reasons to his wife Jawad 79. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 16 Afkhami 1995 and Yamani 1996 say, “The easy access which Muslim men have to divorce in contrast to the difficulty which Muslim women have in obtaining a divorce has become a matter of interest particularly for Muslim feminists” qtd. in Roald 213. Furthermore, Roald adds that a Muslim woman possibly get a divorce if her husband agrees. Hence, Nydell explains the process of divorce in Islam tradition. … a Muslim man may divorce his wife if he wishes. … The process in traditional Islam is quite simple: he merely recites the formula for divorce “I divorce you” in front of witnesses. A woman has more difficulty in initiating divorce proceedings, but usually she is successful on grounds of childlessness, desertion, or nonsupport. A woman must go through court proceedings in order to divorce her husband. 76

2. Women in Saudi Arabia Tradition

a. Women and Society

There are different perceptions about Saudi Arabian women, such as Westerners that used to assume that all Saudi Arabian women are under men’s control. It can be said that it is true as according to the tradition of Islamic law in Saudi Arabia, “women are indeed the thumb of men, many Europeans assume that Arab women must always stay at home—indeed that they are must be veiled if they appear in public, and also accept the status of being one amongst a number of wives” Butt 15. Moreover, these conditions are supported by the Islam perception that men are the head of a family. Some Qur’an verses give authority to the husband to be in charge of the family. Jawad notes some verses which state that men have a higher position than women, “Women shall with justice have rights similar to PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 17 those exercised against them, although men have a degree above women. Allah is Mighty and Wise. Men have authority over women because Allah has made the one becomes superior to another, and because they spend their wealth to maintain them” 37. Quoted in Roald’s book 124, Riffat Hassan says that “The negative attitudes pertaining to women that prevail in Muslim societies are in general rooted in theology. She discusses three theological assumptions: the first states that men are the origin of creation, the second states that women are by definition temptresses, and the third is that women are created as a means for men.” On the other hand, for Saudi Arabia society itself, they regard women as respectable creatures that should be protected. Furthermore, according to the authentic Islamic perspective, … a women is an individual worthy of dignity and respect, an independent human being, a social person, a legal person, a responsible agent, a free citizen, a servant of God, and a talented person, endowed, like a male person, with heart, soul and intellect; and has a fundamental equal right to exercise her abilities in all areas of human activities. Jawad 11 Saudi Arabia society really protects their women. It can be seen that women are not allowed to travel more than a day and night alone unless they are accompanied by a mahram a close male relative. The reason is because Islam recognizes that society can be very dangerous for her Hasan. Another reason is because they want to maintain their family honor. Fluehr;Fobban says, Honor is understood in a complex way as the absence of shame, for honor and shame are bound to one another as complementary, yet contradictory ideas. Ayb shame falls upon a family when a member of the family, especially its more vulnerable female members, conducts herself or himself PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 18 improperly or gives the appearance of improper conduct. Much of this misconduct is construed as being of a sexual nature. A dishonorable man is one who shirks his familial responsibilities, wastes his money on frivolities or drink, or conducts himself in a way that suggests loose morals. A womans honor can be placed into question for much less serious conduct or accusation. A woman who goes out alone frequently at night or wears clothing, adornments, or excessive perfume that draw the attention of men can be gossiped about and accused of being dishonorable. In more conservative societies, a woman who has spent time alone with a man classified as a stranger not a relation can be accused of dishonor. 52

b. Women and Marriage Life

In a family, the roles of mother and father are quite different. Nydell says that “The mother is seen as a source of emotional support and steadfast loving; kindness. She is patient, forgiving, and prone to indulge and spoil her children, especially her sons. The father, while seen as a source of love, may display affection less overtly; he is also the source of authority and punishment” 74. According to Husni and Newman, women’s roles are becoming a mother and a wife. They say that, Woman is the mother of all mankind; she carries the child inside her and in her arms. It is from her that he gets the character that will manifest itself later on in life. She suckles the child at her breast, nourishing him with her blood and soul. She is a faithful companion and a wife who fills a gap, and takes away her husband’s loneliness. She sacrifices her health and comfort to satisfy her husband’s needs, helps him overcome obstacles and showers him with love to ease all hardships and sorrows. She infuses him with life and rejuvenates him. She makes up half the human race and half the nation, fully contributing to all aspects of human activity. 29 Hasan in his article also quote the Prophet’s word related to women’s roles, that is said, “He the Prophet also said: ‘Shall I not inform you about the best treasure a man can have? It is a virtuous woman who pleases him when he looks at her, who obeys him when he commands her, and who guards herself when he is PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 19 absent from her.’” Related to women’s role, Jawad also quotes a note from the council. It is said, The Council has to say: ‘The outstanding virtue of a true Muslim wife is her total faithfulness to her husband. Her mind, her heart, her gaze and her body are only for her husband … But what if the husband happens to be unfaithful? Well, ‘The woman of intelligence and understanding should face this delicate situation with great patience … she should endeavor to win over his heart with love and tender tones … if the husband rebuffs her, she should not give up hope. Feave the matter for a while and resume the advice respectfully, humbly and intelligently at another time when he is in a better mood’. 38 Although there are many demands a woman should do, she also has a right to be well treated by her husband. Jawad 36 gives opinions that husband should treat his wife gently, kindly and affectionately. The husband also needs to show that he loves her, appreciates her good qualities, and gives her impressions that he needs her and depends on her to attain happiness in life. On the contrary, there are some verses in Qur’an that concerned on the husband’s treatments to their wives. Syed in her book The Position of Women in Islam in Progressive View quotes a verse 4:34 which becomes the most controversial verse related to the husband’s treatments, it is said: Arrejalu qawwaamuna alaan nisaai bimaa fazzalal laahu baazahum alaa bazin wa bimaa aanfaquu min amwalihim. Fassaalihaatu qaanitaatun haafizaatullilgaibay bimaa hafizallah. Wallaatii takhaa funna nushuu zahunna faeezuuhunna wahjuruuhunna fil mazaajii wazribuu hunna faain ataa nakum falaa tabguu alayhinna sabilaan. Innallaha kaana aliyyan kabiraa. Men are the protectors and maintainers of women, because God has given the one more strength than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in the husband’s absence what God would have them guard. As to those women on whose part you fear disloyalty and ill;conduct, admonish PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 20 them first; next, refuse to share their beds, and last beat them lightly; but if they return to obedience, seek not against them means of annoyance: for God is Most High, Great above you all. From the verse above, we can see that women’s position in Saudi Arabia society is lower than men, but they still have quite big power and freedom especially after marriage. Butt says that Saudi Arabian women are free to get their education, and they may wear the latest fashion style, or can go alone to women parties 16. Although it happens rarely, Saudi Arabian women have freedom to choose their prospective husband without their guardian’s coercion Jawad 35. In addition, Nydell adds her opinions about women’s power, Inside the family, women have a good deal of power. They usually have the decisive voice in matters relating to household expenditures, the upbringing and education of children, and sometimes the arrangement of marriages. The older a woman becomes, the more status and power she accrues. Men owe great respect to their mothers all their lives, and must make every effort to obey their mother’s wishes, including her whims. All older women in the family are treated with deference, but the mother of sons gains even more status 48. Jawad also adds his opinion about the power of mother in family according to what The Prophet said in the following Hadiths: ‘Do not leave your mother unless she gives you permission or death takes her, because that is the greatest deed for your reward’ 13. Al;Shesa quotes the conversation of the Prophet and his wife about women’s position, it is said that, Aishah, the wife of the Prophet questioned him: “Whose right is the greatest on a woman?” He replied spontaneously, ”A woman’s husband.” The Messenger was asked: “Whose right is the greatest on a man?” He replied, “His mother’s.” PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 21

C. Theoretical Framework

In this study, I try to analyze the roles of family and women on Saudi Arabia tradition of marriage that are seen in Rajaa Alsanea’s The Girls of Riyadh. There are some theories and reviews that are used to analyze this novel; they are the critical approach and reviews on the socio;cultural background of Saudi Arabia tradition of marriage which is related to family’s and women’s roles. In order to answer the problem, I decided to apply the socio;cultural approach so I get a better understanding about the relationship between society and its culture. Since the socio;cultural approach can be used to analyze literary works by referring to the socio;cultural condition, therefore I believe that this approach is the most suitable and helpful in analyzing this novel. The reviews on the socio;cultural background help me to get a deeper understanding of the conditions and circumstances which happen in the society. Moreover, the contents of this novel are closely related to the general tradition in Saudi Arabia society. Therefore, by knowing common background about Saudi Arabia culture and society condition, I get wider insights that are useful in analyzing the roles of family and women on Saudi Arabia tradition of marriage that are seen in Rajaa Alsanea’s Girls of Riyadh. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 22

CHAPTER III METHODOLOGY

This chapter deals with the methodology that is used in this study. There are three major parts to be discussed in this chapter. The first part is the objective of this study that describes the novel along with its physical description and also mentioning briefly what kind of novel it is in general. The second part is the approach of this study which presents the approach employed in this analysis. The last part is the method of this study which talks about the steps taken in analyzing the novel.

A. Objective of the Study

In this thesis, I chose a novel entitled Girls of Riyadh as the research subject. Girls of Riyadh is a novel written by Rajaa Alsanea as her first debut. Originally, it was released in 2005 in Saudi Arabia, due to its controversial content; the novel was banned in that country. Although it had been banned; the black;market copies of the novel became a best;seller book across the Middle East. In June 2007, the English version of this novel was available. The translator was Marilyn Booth and the novel was published by Penguin Books. Now, it is available at many bookstores in Saudi Arabia. The novel is in the form of e;mail, consists of 281 pages and is divided into 50 chapters. Briefly, Girls of Riyadh talks about a story of four young women in Riyadh. The major characters of this novel are Gamrah, Sadeem, Michelle, and PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI