Muslim Women Identity: Veil (Hijjab) Male Dominion or Women’s Honor?
Hijjab is the proper, or complete Muslim dressing. Chouki
El Hamel (2002) discusses the issue of Muslims in France putting on this
Islamic headscarf in the article Muslim Diaspora in Western Europe: The
Islamic Headscarf (Hijab), the Media and Muslims’ Integration in France.
The article sees the question of the hijjab and the identity it communicates as not very clear. For instance, even among Muslim Feminists, such as Nawal El Saadawi, it is seen as a symbol of oppression and subjugation. Nawal’s writings, as quoted in Chouki (2002) advocate for the raising of the veil e.g.
The call to liberate the mind or to raise the veil from the mind (…) is an essential for the liberation of the Arab person, man or woman, but especially woman. For she is ruled by two authorities (inside and outside the home), which deprive her of her rights over her own mind and body and from becoming the moving force behind her own deeds. (El Saadawi, 1988, p. 21)
However, Islamist women disagree with this position of the seeing the hijjab as a symbol of male dominion, but see it as a symbol of fight against western culture, more specifically materialism and imperialism. More importantly, the hijjab is a symbol Muslim identity and tradition. The hijab, according to Chouki, should also be looked upon as a class symbol. Discussions showing the hijjab as a symbol of oppression fail to look at it as a dress, but delve more into family structure and individualism.
In addition Chopra J, (2010) in the article Liberation by the veil makes an argument that Contrary to popular belief, the Muslim woman is not being oppressed through covering, she is being liberated from the shackles of being scrutinized by men according to man’s standards of attractiveness. This, according to him, gives the woman an opportunity to be whom she is on the inside, without being seen as a sex object to be lusted after. He goes on to argue that the veil brings dignity and honour to the woman by bringing out an aura of respect, noting that the woman is respected and admired not because of beauty or lack of it, but because of their mind and personality.
Saied R. and Arzu Merali (2006), writing a report for the Islamic Human Rights Commission, found out that:
Respondents saw Hijab to be a form of protection, identity, religious obligation and a reminder to behave in a dignified manner when in public. Other reasons cited were acting as ambassadors of Islam and as a form of Da’wah (proselytism). Sporting Hijab was attributable to modesty and respect according to some respondents. Both female and male respondents clarify that Hijab is not merely a piece of cloth but a concept which applies to both genders and symbolises the concept of modesty.
The report, entitled Hijab, Meaning, Identity, Otherization and Politics: British Muslim Women, found out that the women who wear the hijab out of choice, and associate with it are not under disadvantage; on the contrary, they find an identity with which they identify themselves.
The article sees the question of the hijjab and the identity it communicates as not very clear. For instance, even among Muslim Feminists, such as Nawal El Saadawi, it is seen as a symbol of oppression and subjugation. Nawal’s writings, as quoted in Chouki (2002) advocate for the raising of the veil e.g.
The call to liberate the mind or to raise the veil from the mind (…) is an essential for the liberation of the Arab person, man or woman, but especially woman. For she is ruled by two authorities (inside and outside the home), which deprive her of her rights over her own mind and body and from becoming the moving force behind her own deeds. (El Saadawi, 1988, p. 21)
However, Islamist women disagree with this position of the seeing the hijjab as a symbol of male dominion, but see it as a symbol of fight against western culture, more specifically materialism and imperialism. More importantly, the hijjab is a symbol Muslim identity and tradition. The hijab, according to Chouki, should also be looked upon as a class symbol. Discussions showing the hijjab as a symbol of oppression fail to look at it as a dress, but delve more into family structure and individualism.
In addition Chopra J, (2010) in the article Liberation by the veil makes an argument that Contrary to popular belief, the Muslim woman is not being oppressed through covering, she is being liberated from the shackles of being scrutinized by men according to man’s standards of attractiveness. This, according to him, gives the woman an opportunity to be whom she is on the inside, without being seen as a sex object to be lusted after. He goes on to argue that the veil brings dignity and honour to the woman by bringing out an aura of respect, noting that the woman is respected and admired not because of beauty or lack of it, but because of their mind and personality.
Saied R. and Arzu Merali (2006), writing a report for the Islamic Human Rights Commission, found out that:
Respondents saw Hijab to be a form of protection, identity, religious obligation and a reminder to behave in a dignified manner when in public. Other reasons cited were acting as ambassadors of Islam and as a form of Da’wah (proselytism). Sporting Hijab was attributable to modesty and respect according to some respondents. Both female and male respondents clarify that Hijab is not merely a piece of cloth but a concept which applies to both genders and symbolises the concept of modesty.
The report, entitled Hijab, Meaning, Identity, Otherization and Politics: British Muslim Women, found out that the women who wear the hijab out of choice, and associate with it are not under disadvantage; on the contrary, they find an identity with which they identify themselves.
No comments:
Post a Comment
Do not post any un-related message...