в) верхний вал с резиновым покрытием, а нижний вал из металлокерамики (рис. 5, в);
г) оба вала из металлокерамики (рис. 5, г).
Анализ результатов эксперимента показывает, что наиболее эффективным является сочетание пар отжимных валов, когда верхний вал с моншоном, а нижний из проницаемой металлокерамики, затем, когда оба вала из металлокерамики.
Установлено что в начальной стадии отжима (до 50 кН/м) эффективность отжима влаги при сочетании отжимных валов с моншонами выше, чем при сочетании, когда верхний вал с резиновым покрытием, а нижний из металлокерамики.
Установлено, что наибольшее количество влаги при указанных выше сочетаниях отжимных валов, когда давление прижима достигает до 100 кН/м, при скорости подачи 0, 17 м/с.
Таким образом, установлено что, вышеприведенные отжимные валы и их сочетания вполне могут быть использованы для отжима влаги на валковых отжимных машинах.
Список литературы:
1. Аманов Т.Ю. Научные основы процесса отжима и конструкций отжимных машин. дисс: докт. техн. наук., М.: 1993 г. 386 с.
10. Criticism of Islam: Former Muslims’ Views
The purpose of the article is to examine the views of some former Muslim public figures, writers and politicians regarding the position of women in Islam.
Ayaan Hirsi Ali, American (formerly Dutch) social activist, writer and politician. Known for her critical views on Islam, she advocates for the rights of women and atheists.
Ayaan Hirsi wrote about the rights of Muslim women: “They want to live by their faith, as well as possible, but their faith steals their rights from them”
[1].
Working with writer and director Theo van Gogh, Hirsi Ali wrote the screenplay and became the voiceover in “Submission”, a small 2004 film that criticized the treatment of women in Muslim society. The film is a combination of excerpts from the Quran and scenes depicting Muslim women suffering from mistreatment. A nude actress wearing a translucent veil demonstrates texts from the Quran written on her skin. These texts are among those that justify the subordinate position of Muslim women. The film provoked outrage among Dutch Muslims.
She noted that her personal views were formed during the converting from Islam to atheism. Hirsi Ali is critic of Islam, especially the writings of his prophet Muhammad and the cultural position of women in many Islamic states.
Hirsi Ali criticized the attitude towards women in Islamic societies and the punishment required by conservative Islamic scholars for homosexuality and adultery.
In a 2007 interview in the London Evening Standard, she described Islam as “the new fascism”: “Just like Nazism started with Hitler’s vision, the Islamic vision is a caliphate – a society ruled by Sharia law – in which women who have sex before marriage are stoned to death, homosexuals are beaten, and apostates like me are killed. Sharia law is as inimical to liberal democracy as Nazism ... Violence is inherent in Islam – it’s a destructive, nihilistic cult of death. It legitimates murder” [2].
In her books “Infidel: My Life”, “Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations”, “Heretic: Why Islam Needs a Reformation Now”, which caused wide resonance and criticism throughout the world, Ayaan Hirsi Ali critically describes Islam as “a culture full of bigotry and hatred toward women”, “a world where women are compared to candy waiting to be consumed”, “a culture that is brutal, bigoted, fixated on controlling women, and harsh in war”, religion, which “abuses women” and “even contains rules on what types of blows are permissible when a husband beats his wife”, which “denies women their rights as humans”, which “is adhered to violence, misogyny and homophobia”, which has “atrocities against women” and forces women “to cover their shameful bodies” [3].
Perhaps, for Hirsi, the most obvious symbol of the enslavement and suffering of a Muslim woman is her veil. According to her, “The Muslim veil,
the different sorts of masks and beaks and “burkas”, are all gradations of mental slavery. … The veil deliberately marks women as private and restricted property, nonpersons. The veil sets women apart from men and apart from the world; it restrains them, confines them, grooms them for docility. A mind can be cramped just as a body may be, and a Muslim veil blinkers both your vision and your destiny. It is the mark of a kind of apartheid, not the domination of a race but of a sex. … I felt anger that this subjugation is silently tolerated … by so many Western societies where the equality of sexes is legally enshrined” [4].
In her writings, Hirsi Ali sorrowfully describes a Muslim woman’s status, her difficult fate and sad destiny, helplessness and humility: “A woman … is like a pious slave. She honors her husband’s family and feeds them without question or complaint. She never whines or makes demands of any kind.
She is strong in service, but her head is bowed. If her husband is cruel, if he rapes her and then taunts her about it, if he decides to take another wife, or beats her, she lowers her gaze and hides her tears. And she works hard, faultlessly. She is a devoted, welcoming, well-trained work animal” [5]. “Such is the tragedy of girls and women who by the strictures of their upbringing and culture cannot own up to their body’s desires, even to themselves” [6].
“A Muslim woman must not feel wild, or free, or any of the other emotions and longings … A Muslim girl does not make her own decisions or seek control. She is trained to be docile. If you are a Muslim girl, you disappear, until there is almost no you inside you. In Islam, … especially women, never develop a clear individual will. You submit: that is the literal meaning of the word Islam: submission. The goal is to become quiet inside, so that you never raise your eyes, not even inside your mind” [7]. “The will of little girls is stifled by Islam. By the time they menstruate they are rendered voiceless.
They are reared to become submissive robots who serve in the house as cleaners and cooks. They are required to comply with their father’s choice of a mate, and after the wedding their lives are devoted to the sexual pleasures of their husband and to a life of childbearing” [8]. “Under Shari’a law, … they aren’t be free to study, to work, to drive, to walk around. … They are confined, are forced to marry, and if they have sex outside of marriage they are sentenced to prison and flogged. According to the Quran, their husband is permitted to beat them and decide whether they may work or even leave the house; he may marry other women without seeking their approval, and if he chooses to divorce them, they have no right to resist or to keep custody of their children” [9].
Having emigrated from her native Somalia and received a higher education and work experience in the Netherlands and the USA, Hirsi Ali often compares Western progressive society and Muslim backward society, justifying her apostasy from Islam and critical views on Islamic canons regarding women. So, according to Ali, “All human beings are equal, but all cultures and religions are not. A culture that celebrates femininity and considers women to be the masters of their own lives is better than a culture
that mutilates girls’ genitals and confines them behind walls and veils or flogs or stones them for falling in love. A culture that protects women’s rights by law is better than a culture in which a man can lawfully have four wives at once and women are denied alimony and half their inheritance. A culture that appoints women to its supreme court is better than a culture that declares that the testimony of a woman is worth half that of a man. It is part of Muslim culture to oppress women and part of all tribal cultures to institutionalize patronage, nepotism, and corruption. The culture of the Western Enlightenment is better. … but Islam is built on sexual inequality and on the surrender of individual responsibility and choice. This is not just ugly; it is monstrous” [10]. Therefore, she urges the feminist women of this Western progressive society to fight for the rights of Muslim women: “If feminism means anything at all, women with power should be addressing their energies to help the girls and women who suffer the pain of genital mutilation, who are at risk of being murdered because of their Western lifestyle and ideas, who must ask for permission just to leave the house, who are treated no better than serfs, branded and mutilated, traded without regard to their wishes. If you are a true feminist, these women should be your first priority”
[11].
The individuality of Muslim women is one of the key points of criticism also for Irshad Manji, a Canadian feminist journalist and author of the book
“The Trouble with Islam” [12]. She is worried by the way Islam is being practiced today, that deprives Muslim women of their individuality [13]. Manji believes, that “the Muslim world will only be free when bars fill the streets and women show off their natural, feminine beauty” [14].
Maryam Namazie, an Iranian-born British secularist and activist for women’s rights, commentator and broadcaster criticizes the treatment of women under Islamic law [15]. She strongly condemns the infringement of women’s rights in Muslim societies: “From the very fact that you are a second-class citizen, even your testimony legally is worth half that of a man’s, you get half what a boy does in inheritance if you are a girl. You have to be veiled if you’re a girl or a woman, and there are certain fields of education or work that are closed to you because you’re considered emotional” [16]. According to Namazie, the position of women in Muslim countries, where women have a separate entrance to state institutions, and the places for swimming in the Caspian Sea are separated by a special curtain from men’s eyes, is equivalent to the social inequality of apartheid in South Africa [17].
Maryam Namazie believes that Sharia law is unfair and discriminatory when it comes to women’s rights in familial matters (marriage, divorce, inheritance, custody of children). Stating that “Rights and justice are meant for people, not for religions and cultures”, she initiates “One law for all”
campaigns against such discriminatory decisions under the Sharia law [18].
She condemns Western propaganda, which ignores the crackdown on
human rights and the oppression of women in Islamic countries, justifying it with a part of the culture of Muslims themselves [19].
Namazie divides Muslims into “normal” Muslims, who support the efforts of Muslim human rights defenders like Malala Yousafzai and dangerous Islamists who are capable of seizing power and creating a repressive system in the country [20; 21]. In her opinion: “Islamists and the right conservatives are obsessed with women’s bodies. They want to silence us, to make us go veiled and chained through life” [22].
Maryam Namazie also represents a protest movement Fitnah – Movement for Women’s Liberation. The movement stands for “demanding freedom, equality, and secularism and calling for an end to misogynist cultural, religious, and moral laws and customs, compulsory veiling, sex apartheid, sex trafficking, and violence against women” [23].
The name of the movement was not accidental. According to Namazie, the name “Fitnah” is taken from the Hadith, record of the traditions or sayings of the Prophet Muhammad, where women are depicted as source of harm and misfortune. In general, this word has negative meaning, and women who
“are disobedient, who transgress the norms, who refuse, who resist, who revolt, who won’t submit” are called by this word. Therefore, the word “fitnah”
fits well with the name of the women’s liberation movement [24].
For many non-Muslims and former Muslims, wearing a headscarf symbolizes the oppression of women in Islam. Many public figures and politicians oppose the wearing of a veil by women in public places. As a rule, in many European country’s laws have been passed prohibiting the wearing of the hijab and burqa.
A Danish politician and deputy, founder of the Moderate Muslims, a movement, which later renamed Democratic Muslims, Naser Khader endorses the complete prohibition of the burqa, based on the fact that this element of Muslim women’s clothing is “un-Danish” and “oppression against women” [25].
A Swedish politician of African descent Nyamko Ana Sabuni in an open letter, published on July 17, 2006 in the newspaper Expressen proposed to prohibit the wearing of the hijab for girls under 15 years [26].
Former Muslims, criticizing Islam, turn to their own sad experience. As a rule, they were subject to or became unwitting witnesses to the cruel and unfair treatment of women in society. Their bold and liberal views on women’s freedom and self-determination drew strong criticism and hostility from Islamic conservative circles, and sometimes from their own pious family. Some of them, being able to get an education in Western countries, could compare the lives of their enslaved and branded compatriot women with the lives of free and happy women of the West. Of course, many of their views are too critical and one-sided, for example, female genital mutilation, practiced in many African and Asian countries, is a relic of the cultural past of these countries, but not the tradition of Islam and is condemned by Islam itself. The books and interviews of these public figures and critics of Islam
are often rebuked by the most advanced liberal figures, their views are called neo-Orientalist in relation to their own culture. But considering the situation of women in Muslim society, for the completeness and objectivity of the picture, critics of both Muslims and former Muslims are necessary. Analysis of the ideas and views of former Muslims on the status of Women in Islam is simply necessary from the standpoint of discourse analysis.
References:
1. Ayaan Hirsi Ali. Unfree Under Islam // The Wall Street Journal. – 2005. – August 16 // https://www.wsj.com/news/opinion.
2. Interviewed by David Cohen, published on 2 February 2007 //
https://lawcf.org/.
3. Retrieved from the books “Infidel: My Life”, “Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations”, “Heretic:
Why Islam Needs a Reformation Now”.
4. Quoted from the book “Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations” // https://ru.citaty.net/avtory/
aiiaan-khirsi-ali/.
5. Quoted from the book “Infidel: My Life” // https://ru.citaty.net/avtory/
aiiaan-khirsi-ali/.
6. Quoted from the book “Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations” // https://ru.citaty.net/avtory/
aiiaan-khirsi-ali/.
7. Quoted from the book “Infidel: My Life” // https://ru.citaty.net/avtory/
aiiaan-khirsi-ali/.
8. Quoted from the book “Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations” // https://ru.citaty.net/avtory/
aiiaan-khirsi-ali/.
9. Ibid.
10. Ibid.
11. Ibid.
12. Krauss C. The Saturday Profile. An Unlikely Promoter of an Islamic Reformation // New York Times. – 2003. – October 4 //
https://www.nytimes.com/2003/10/04/world/the-saturday-profile-an-unlikely- promoter-of-an-islamic-reformation.html.
13. O’Mahony T.P. Role of women central to necessary reforms within Islam // Irish Examiner. – 2017. – February 1 // https://www.irishexami ner.com/viewpoints/analysis/role-of-women-central-to-necessary-reforms- within-islam-441608.html.
14. Quoted from the book “Allah, Liberty, and Love: A Path to Reconciliation” // https://www.goodreads.com/author/quotes/62338.Irs had_Manji
15. Profile: Maryam Namazie // London: The Guardian. – 2009. – February 5 // https://www.theguardian.com/profile/maryam-namazie.
16. Sturgess K. Episode One Hundred and Sixty – On Fitnah – Interview with Maryam Nazime // Token Skeptic (Podcast). – 2013. – April 29 // http://tokenskeptic.org/2013/04/29/episode-one-hundred-and-sixty-on- fitnah-interview-with-maryam-namazie/.
17. Ibid.
18. Namazie M. What isn’t wrong with Sharia law? // London: The Guardian. – 2010. – July 5 // https://www.theguardian.com/law/2010/jul/05/
sharia-law-religious-courts.
19. Cohen N. One woman’s war // London: The Observer. – 2005. – 16 October // https://www.theguardian.com/world/2005/oct/16/gender.obser vercolumnists.
20. Namazie M. Islamic Inquisition // World Atheist Convention 2011 Dublin // YouTube. – 2011. – June 5 // https://www.youtube.com/
watch?v=1sivAkHdV4Q.
21. Andrews S. TTA Podcast 98: Islam and Women // The Thinking Atheist. – 2013. – March 5 // https://www.thethinkingatheist.com/podcast.
22. Naakte feministen zenden schokgolf door Midden-Oosten (in Dutch) // Trouw. – 2013. – February 22 // https://www.trouw.nl/tr/nl/4496/
Buitenland/article/detail/3398386/2013/02/22/Naakte-feministen-zenden- schokgolf-door-Midden-Oosten.dhtmll .
23. About Fitnah // Fitnah. – 2005. – April 30 // http://www.fitnah.org/
eng/about/.
24. Sturgess K. Episode One Hundred and Sixty – On Fitnah – Interview with Maryam Nazime // Token Skeptic (Podcast). – 2013. – April 29 // http://tokenskeptic.org/2013/04/29/episode-one-hundred-and-sixty-on- fitnah-interview-with-maryam-namazie/
25. Danish Conservatives Call for Burqa Ban // Spiegel Online. – 2009.
– August 18 // http://www.spiegel.de/international/europe/not-islamic- danish-conservatives-call-for-burqa-ban-a-643490.html
26. Savage J. Youth and diversity sets new government apart // The Local. – 2006. – October 6 // https://web.archive.org/web/20070223074925/;
http://www.thelocal.se/article.php?ID=5138&date=20061006.