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The choices of females are often decided for them. This paper will focus on the young Muslim female and discuss the freedom and oppression attributed to veiling. The hijab is a religious and cultural head covering that post pubescent females choose to adopt to represent their heritage and devotion to Islam through chastity. The hijab has become controversial in Western countries as issues of patriarchy, gender equality, female choice, cultural resistance and racism have become embodied in the veil. The Muslim body has become a symbol, with various cultures forcing differing value and meaning onto the personal choice of being veiled or unveiled. Young Muslim girls are expected to assume an asexual lifestyle that protects and hides them from
men. When researching the Islamic female body it is obvious to see how problematic and controversial it has been in history. The power the female body has has lead to a constant belittling and extinguishing of women potentiality and therefore impact. Through documented interviews of young Muslim girls in Western settings and the Muslim artist Shirin Neshat this paper will explore the ways the veil can empower or enslave. The paper will study women because in places such as Iran, the women usually manifest political change through the way they dress and behave. As the ones under attack they have always been more abrasive, strong and powerful than the men and often the ones to bring about change (Tenaglia 2002). The hijab covers and hides women but is increasingly becoming a platform for Muslim female discussion, identity and even power. Although it began as a symbol of female oppression I want to discuss the ways Islamic women are turning that around and findi
Professor Leila Ahmed, active Islamic feminist, in her article “Reinventing the veil” published in the Financial Times assumes that there is a connection between “advancement” and veiling, which means that unveiled women are advanced and vice versa. In addition, she supports that it led to increasing rate of violence. She questions why women wear veil, that is considered as “symbol of patriarchy and women’s oppression”. However, research changed her position towards wearing veil. Firstly, she states that wearing veil was essential for women, because it could be beneficial and influence to how people treat women, in terms of job, marriage and free movement in public. Secondly, her assumption was explained while interviewing women, who stated
One of Sultana Yusufali’s strongest arguments in “My body is my own business” is her scrutinization of the exploitation of female sexuality. Initially Yusufali writes about the injudicious individuals that assume she is oppressed by her hijab. Thereafter, she describes them as “brave individuals who have mustered the courage to ask me about the way I dress”. Moreover, Yusufali’s word choice is intriguing as she utilizes the word “brave” when laymen hear this word they habitually associate the aforementioned with heroic, valiant and courageous. Consequently, Yusufali ensues to comprise her opinions on the hijab and how it carries a number of negative connotations in western society. Furthermore, Yusufali proceeds to strike on the importance
Fatemeh Fakhraie’s essay “Scarfing it Down,” explains how Muslim women suffer because of what they wear. Fakhraie blogs about Muslim women in her website she explains; “Seeing ourselves portrayed in the media in ways that are one-dimensional and misleading." Several people judge Muslim's by their appearance because they assume they're a bad person. The author of this essay wants the reader to know that Muslim women wearing a hijab are not a threat to the world.
The article “My Body Is My Own Business” by Naheed Mustafa is about an Islamic women’s principle that putting on her usual headscarf, or Hijab, actually empowers her as a female, contrary to the popular principle that the hijab represents male oppressiveness. She ex...
For some women wearing a veil is not something that is forced on them but rather a choice of their own. Martha Nussbaum and Maysan Haydar are both authors that try to explain their reasoning that veiling isn't an oppressive tool used against women. Martha Nussbaum's article “Veiled Threats”, is a political and philosophical take on why banning the burqa is a violation of human rights. On the other hand Maysan Haydar’s article “Don’t Judge a Muslim Girl by Her Covering”, is a more humorous and personal take on why veiling shouldn't be as judged or stereotyped. Though Nussbaum and Haydar have equal goals this essay is being used to understand the main argument, claims and whether or not each article has any weaknesses.
Ever pass by Muslim woman in a hijab at the mall or park and think how oppressive and restraining her culture must be? Maysan Haydar, a New York social worker who practices the Muslim tradition of veiling, believes otherwise. In her article, “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering,” Haydar highlights on her experiences as a Muslim living in an American culture, where showing more skin is the “norm.” Haydar speaks specifically to a crowd who unconsciously makes assumptions about certain Muslim practices, in hopes of sharing the truth behind them. Haydar suggests that, contrary to popular belief, not all Muslim women cover themselves strictly as an “oppressive” religious practice, but that some women, like herself, find
Muslims, Sikhs, and many other religious affiliations have often been targeted for hate crimes, racial slurs, and misfortunate events. We are all different in our own ways some are good and some are bad yet one event changes everything for everyone affiliated with the group. The book The Politics of the Veil by Joan Scott a renowned pioneer in gender studies gives a detailed and analytical book of about the French views towards the Muslim females in France during 2004. The author talks about why the French governments official embargo of wearing conspicuous signs is mainly towards the headscarves for Muslim girls under the age of eighteen in public schools. The main themes of book are gender inequality, sexism, and cultural inequality historical schools used in the book are history of below, woman’s history, cultural history, and political history. In this essay, I will talk about why Joan Scotts argument on why the French government’s ban on wearing conspicuous signs was
The veil became a permanent custom in every woman 's everyday life and we see how some are highly bothered or disagree with this change even though men also had restrictions theirs were not as harsh as a woman 's due to the fact that a womans hair would “attract men” when equal can be said about a man 's bare arms. Some women opposed the law by a couple of strands of hair and more skin than the modern woman did in iraq based off what their clothing consisted of “...Two sorts of men...The progressive man: Shaved,with or without mustache, shirt tucked in.” (Satrapi 75). If a woman did not follow these rules she received a large amount of disrespect from mostly women themselves who in the beginning disagreed with the veil itself. woman can 't change their society so they change themselves for the sake of their lives. Woman have have to learn to take these disadvantages and inequality and be quiet about them to not only protect themselves but also their families from any harm of those who disagree with woman who rebel against the “trend” that has been set in
Women in the Islamic religion have been oppressed by the men in their own culture since the foundation of the religion by the prophet Muhammad in 610 A.D. To this day, female circumcision, the mistreatment of women and the inability for girls to attend school is still occurring in Muslim homes in both the Middle East and in European countries. This oppression and unjust inequalities are furthered by countries in Western Europe imposing a Burk Ban. In the time of Muhammad, women had little or no rights, as even the basic right of life was stripped from many young girls as they were buried alive in harsh times of economic troubles or food scarcity.1 Muhammad believed that under the eyes of God or Allah, men and women were equal beings, as Muhammad himself is reported to have said “You have rights over your women…and your women have rights over you,” showing his beliefs on women and men. He is considered by some to be a misogynistic polygamist, despite the disputing facts. Muhammad remarried after the death of his first wife, as their marriage had lasted twenty-five years. He later married thirteen wives but treated them with respect. Muhammad did household chores and helped with housework such as preparing food, sewing clothes and repairing shoes. He is also said to have had accustomed his wives to dialogue; he listened to their advice, and the wives debated and even argued with him. The concept of the virginity of a girl is a highly regarded point within the religion of Islam, as sometimes it is considered the “Virgins’ Cage” The men of Islam have oppressed the women of Islam for centuries, causing discrimination and oppression to this day. This unfortunate oppression and discrimination continues in European nations suc...
There are many different views towards Muslim choice of clothing especially wearing the veil. “I wear it believing it is necessary, but someone else can be wearing it believing that she is doing something extra” said Hamna Ahmed. One of the many reasons a Muslim can be wearing the veil are their own personal decisions too. Hamna has been wearing it for seven years now, despite her mother and three of her four sisters staying uncovered. Socially this causes an issue with the meaning of the veil and conflict with other groups. With many different consumptions of religion, what it means, what is considered to be practicing and what is not can lead to negative misunderstandings. Ultimately the decisions are up to the individuals although; there is likely to be misinterpretation between the meaningfulness of religion to family and society. On an even bigger scale of things this could also impact society and it...
Muslim Women in America and Hijab: A Study of Empowerment, Feminist, Identity, and Body Image.
Most of these things it is possible to see through the analysis of the situation that exists in practice and analysis of several court cases. In France, for years women with Hijab encounter problems, both in education and in ...
299). The study consisted of having in-depth personal interviews to share their experiences of being a Muslim American woman (Anderson Droogsma, 2007, p. 300). Veiling to these women was a way of freedom while also having a Muslim identity (Anderson Droogsma, 2007, p. 301). It was also a source of behavior control, to not be sexually objectified, a way of commanding respect from others and even a source of checking their own behavior (Anderson Droogsma, 2007, p. 301). One of the women interviewed said, veiling to her was a way to feel connected to other Muslim woman who veil (Anderson Droogsma, 2007, p. 302). Veiling can be a way to feel connected to your religion and God as well as being connected to those who practice the same faith, it can be considered an act of membership. Many of the women interviewed noted they have been removed from planes, been treated unfairly, and have had strangers shout at them all for just being Muslim and being more visibly recognized from veiling (Anderson Droogsma, 2007, p. 303). This is an example of how media can affect the general population. When the media only shows radicals and compares all Muslims to being terrorist or dangerous they are actually putting Muslim people at risk of being assaulted in public. Muslim woman in particular are more at risk for being assaulted as they are more identifiable. So while veiling can be a source of empowerment and freedom for women it is a double-edged sword because it also puts them at further risk of being
One of the struggle and resistance that I have witnessed through my life is fighting over the Hijab (veil) by Iranian women, government, and supporters/opponents of wearing veil for 100 years. In Iran’s modern history, there are three instances where the hijab gained political meaning. The first being Reza Shah’s forced unveiling; the second before the 1979 Revolution and the last during the creation of the Islamic Republic.
To circumvent confusion, definitions and pictures of various Islamic veils (hijab, chador, niqab, and burqa) were included with the questionnaire. The items listed were meant to discover feelings of discomfort and distrust toward veils, as well as the inclination to ban it from public areas. A 5-point Likert scale was used to score the items (1 = strongly disagree; 5 = strongly agree). The listed items: (1) “Generally, it upsets me to see the Muslim veil in certain places”; (2) “I find the fact that Muslim women wear a veil as acceptable”; (3) “It upsets me more to see a Muslim veil in public places such as schools, hospitals, or on the street”; (4) “Muslim women have the right to wear their veil anywhere they want”; (5) “When I see a Muslim veil I get nervous and/or anxious”; (6) “Muslim veils should be prohibited in certain places”.