"Can You Treat Me Like A Sl*t?"- Self-Objectification, the Need to Perform and the Liberating Role of Hijab

According to Calogero (2013), self-objectification occurs when the objectifying gaze is turned inward; when a person views themselves from the point of view of an observer and chronically engages in self-surveillance. So, instead of viewing one's body as a dynamic process where the function is of greater consequence, they (females in the majority) usually view the body as an object of discrete parts that others aesthetically evaluate (Franzoi, 1995). John Berger once noted in his book 'Ways of Seeing', "Men 'act' and women 'appear.' Men look at women. Women watch themselves being looked at." 

The experience of objectification leads to the internalization of women as objects or collections of body parts. Sexual objectification, or the act of sexualizing oneself when one believes one's value is derived only from one's sexual qualities to the exclusion of other qualities, is most frequently associated with self-objectification. When a woman's body or certain body parts are singled out and divorced from her as a person and she is predominantly seen as a physical object of male sexual desire, this is known as sexual objectification. (Bartky, 1990).

One of the most common examples of being objectified is catcalling. When a female is catcalled they will usually be called out on their physical trait: nice tits, great ass. Since the phrases that individuals typically use to catcall are not measures of knowledge, brilliance, or inherent virtue, but rather of a person's physical appearance that appeals to the catcallers, we may simply conclude that catcalling is a type of objectification. Furthermore, to make females feel objectified, catcallers often deliver their harassment with the persistent suggestion that their comments about someone's body are actually compliments (which they are not) that should be taken and accepted politely. This reduces the value of a woman to her body and makes her feel like an object that can be judged at any time. 

The experiences of being catcalled also aligned with 7 dimensions of objectification by Nussbaum, an American Philosophy which includes instrumentality (treating the person as a tool for another's purposes), denial of autonomy, and inertness (treating the person as lacking in agency or activity). This theory is then proposed to be added by three more properties which are reduction to body, reduction to appearance, and silencing by Langton.

Moreover, self-objectification can be traced back to conventional gender roles that emphasize the disparities in power between men and women. Men are typically viewed as having greater authority and influence than women in a wide range of cultural contexts. Women can have been socialized to feel that their ultimate worth comes from playing specific roles, frequently ones that have to do with how they behave and look to appeal to males. Women who feel that it is their intrinsic duty to appease men would go to other people for approval to feel valued; this can be explained by placing a strong focus on one's physical appearance. Furthermore, the power disparity between men and women may limit women to their physical characteristics. Women may therefore internalize this viewpoint and start to see themselves solely as objects of other people's admiration.

This might not come as a surprise but the media also have its own share in the growing case of female self-objectification. Male gaze, or the act of portraying women and the world from a masculine, heterosexual perspective that presents and represents women as sexual objects for the enjoyment of the heterosexual male viewer, is prevalent in many books and films. 

You'll notice that many models are shown in female magazines in ways that imply deference, childishness, submission, and weakness. The innocent, obedient stances are interpreted as deliberate, as a means of commanding the gaze. The positions and clothes selected for female models frequently evoke the masculine gaze. Fashion photography frequently features poses that highlight a subject's overt sexuality, vulnerability, or surrender, as well as outfits that draw attention to certain body parts. This contributes to a story that supports a masculine-centric interpretation of desire and femininity. Since the ideal viewer is always considered to be male, women are conditioned to view themselves through the lens of an imagined guy. Consequently, female models in advertisements are typically portrayed as using the lens as a stand-in for the eye of a fictional male spectator, claims Messaris. Additionally, he notes that advertisements typically seem to suggest a male viewpoint, even though women are frequently the target audience. Furthermore, advertising for products usually uses female models in ways that conform to conventional ideas of attractiveness and desirability, which serves to further perpetuate the concept that women's bodies are commodities that can be used for commercial gain.

Furthermore, I'm sure you've read at least one Haruki Murakami book if you read a lot of Japanese literature. Murakami frequently examines relationships and sexuality in his writing. The way these subjects are handled, emphasizing the aspirations and experiences of the male characters, is obviously influenced by the male gaze. When a female character's worth is based on her relationship with the male protagonist, this can lead to the objectification of female characters. Furthermore, a sense of objectification or the reduction of women to components of physical traits is fostered by the 2D presentation or surface level character portrayed by the female characters in his novel and the overemphasis on the sexual attributes of those characters, such as the mention of chest size (which adds no depth to the plot). 

What effects does female self-objectification have? The objectification theory was first put forth by Fredrickson and Roberts (1997), who claimed that women who experience self-objectification would regard themselves as objects to be examined and assessed only based on their appearance. This can lead to several negative outcomes, including increased anxiety among women about their physical appearance, decreased opportunities for peak motivational states or flow, decreased awareness of internal body sensations like hunger, sexual arousal, and stomach contractions, increased opportunities for body shame (the feeling that arises from comparing oneself to a cultural standard and failing), and increased anxiety among women about their physical safety (such as fears of being raped). As Fredrickson and Roberts state: "Perhaps the most profound and pervasive of these experiences is the disruption in the flow of consciousness that results as many girls and women internalize the culture's practices of objectification and habitually monitor their bodies' appearance."

Moreover, a high prevalence of self-objectification can aid in the sexualization of a person in several ways, including how they express their sexuality. Individuals may engage in behaviors or adopt patterns linked with heightened sexuality in an attempt to conform to perceived expected roles. This can involve making decisions about what to wear, applying makeup, and projecting a sexually attractive image through body language. People occasionally utilize the sexualization of themselves as a coping strategy in reaction to social pressures or power disparities. To negotiate these relationships, may entail taking on a perceived source of power or control, such as sexual beauty. In relationships where one gender is given greater authority and benefits than the other, people may internalize this imbalance and come to accept abuse as a necessary part of their position.

The character Cassie in the television series Euphoria is a perfect example of self-objectification in action. First and foremost, Cassie struggles with social pressures related to body image and beauty standards. Her worries about meeting these expectations and how society's expectations affect her self-perception are depicted in the show. Furthermore, Cassie frequently looks to other people for approval, especially from her love partners. Her physical appearance is a reflection of her tendency to seek validation by fitting in with society's expectations, and it also reflects her need for acceptance and approval. Cassie's relationships also include power struggles and mistreatment, especially with people like Nate Jacobs. Her acceptance of such behaviors might be a result of her belief that her physical appearance is what makes her valuable, which would feed a vicious cycle of self-objectification.

As a twenty-one-year-old, I recall being subjected to a great deal of self-objectification. In my opinion, addressing this issue will necessitate knowing how to evaluate media in an unbiased manner, comprehending gender roles and patriarchy, receiving a thorough education about sexuality, and realizing the influence of religion in shaping one's identity and sense of self. 

When it comes to media literacy, women—especially young adults—need to develop their ability to assess and analyze media messages. This includes but is not limited to, not objecting to the derogatory representation of women as objects of desire for men and actively promoting healthy body image and the idea that women are valuable individuals who are not solely judged by their outward appearance. Furthermore, it is necessary to advance an interpretive schema that explains the negative consequences of sexual objectification and explains that the cause of sexual objectification is a maladaptive society rather than a personal deficiency (Tylka & Augustus-Horvath, 2011).

As a Muslim, I also believe that a strong understanding of faith could solve the issue of female self-objectification and the male gaze.

First of all, it is stated in the Holy Quran:

‘Say to the believing men that they lower their gaze, and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.’

This ayah clearly demonstrates how Islam dealt with the 'male gaze' 1400 years ago, calling on men to maintain their mental chastity by averting their sight, which subtly safeguards their physical virginity. This not only demonstrates how much Islam values women, but it also demonstrates how Islam addresses the underlying issue of self-objectification by addressing the viewpoint that people of the opposite gender have of women. By shielding them from the male gaze, it upholds women's dignity and frees them from misrepresentations and all forms of sexual objectification.

Moreover, I think the directive to cover up, cover-up, or wear a hijab serves as a safeguard against objectification and self-objectifying. In addition to identifying Muslim identity, Drrogsma (2007) claims that the veil serves as a behavior check, a means of preventing sexual objectification, a means of granting more respect, and a means of granting freedom. Most significantly, donning a hijab shields women from prying eyes and de-emphasizes appearances. Additionally, wearing Islamic clothing shields them from unfavorable comparisons to unrealistic Western physical ideals. In a sample of 118 Muslim women in the US, Tolaymat and Moradi (2011) discovered a negative correlation between claims of sexual objectification and various types of veiling. Furthermore, a different study reveals that there may be a negative correlation between a strong religious conviction and feelings of body dissatisfaction and self-objectification, according to the path analyses of a prior study comparing Muslim and non-Muslim women (Mussap, 2009). In conclusion, having a strong Iman, or religion, shields you not only from being objectified but also from self-objectifying and from basing your value solely on physical appeal.

But having spent over five years at a religious school, I can still clearly recall the excuse my teachers made to support the hijab: "You need to wear hijab and cover properly because men have scanners for eyes; it is for your own good." This justification has, thus far, seemed to me to be as harmful to Muslim women's perceptions of males as predators and their attitudes towards donning the hijab. In addition, the justification is prone to several biases in reasoning and is readily refuted.

Wearing hijab solely as a protective measure against men not only generalizes men as a group of people who only view women as objects but also shows that hijab is oppressive, which is the opposite of what Islam celebrates.

I think the primary motivation for donning a hijab is to constantly follow Allah's instructions. The hijab is a symbol of a woman's acceptance of Allah's teachings, free from human interference, and it promotes spiritual humility. Having said that, the hijab is merely one aspect of Islamic modesty; it is more than just a piece of clothing worn over your hair. Islamic modesty extends much beyond a woman's attire; it encompasses our actions, our words, our interactions with others, and our interactions with people of the opposite gender. Additionally, we ought to see modest clothing and the wearing of a hijab as liberating acts. Muslims should celebrate wearing the hijab as something that we publicly embrace, much as Western cultures praise nudity and free tits as liberating acts. anything we take action on out of desire.

It's also important to note how ridiculous it appears when radical feminists advance the political cause of defending Muslim women against those who contend that donning a headscarf is repressive. Rather, their viewpoint was founded on the idea that women ought to be free to choose what they want to wear. Although I accept that wearing the hijab is required in some nations, the focus of this essay is on people who choose to wear it on their own. Returning to the extreme feminists who demand that veiled women take off their headscarves because they believe the headscarf oppresses the wearer, isn't it outrageous that these same feminists did not adopt the same framework that permits women to choose what to wear when it comes to Muslim headscarves? Radical feminists ignore their own power and coercive methods by making a woman choose between her faith and liberalism's acceptance. 

Frequently, our perception of our clothing choices is actually not one at all. The choices we make are determined by the fashion industry, capitalism, institutions, and patriarchy. Katherine Bullock claims that donning a hijab is a symbol of liberation because it releases women—especially in a consumer capitalist society—from the oppression of the slender "ideal" woman and the myth of beauty. Therefore, by donning a headscarf and dressing modestly, a Muslim woman not only resists being treated like a commodity by a system that profits from her body, but she also challenges a patriarchal and sexist system that is generally seen as the embodiment of freedom. In actuality, false freedom has dehumanized women by treating them like inanimate objects that are subject to the whims of males. Additionally, studies indicate that a veil is not a passive article of clothing for a large number of wearers. Instead, it frequently represents a significant and essential aspect of a woman's identity and her decision.

Wearing a hijab and dressing modestly is not always easy. You may feel self-conscious about being a good Muslim since your hijab may not accurately reflect your unique Muslim characteristics, or you may struggle to resist the need to flaunt your beauty to the outside world. However, we must change the way we think about veils and the hijab. Many of us grew up wearing the hijab since it was required in schools and our mothers did. I think it's important for each of us to understand the significance of the hijab and how it fits into our lives as Muslims.

In conclusion, media and societal norms have a big influence on how women objectify and sexualize themselves. But as Muslims, we must reexamine how the hijab shields us from the patriarchal obligations placed on women. 

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