Hijab – Islam & the Western

There is absolutely no uniform approach to terminology for Islamic dress.
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HIJAB is an Arabic term, originally referring to a curtain or even partition, which later came to make reference to Islamic dress in general, but is now commonly metonymically reduced to the headscarf.

In the recent years, Islamic dress continues to be emerged as abiding sites of the contention in the relationship between Muslim communities and the State. Specifically, the wearing of Islamic headscarves by women in public places has raised questions about secularism, women’s rights and national identity. It has always been noticed by the Western feminist as oppressive and as a symbol of a Muslim female’s subservience to men. As a result, it often comes as a surprise to Western feminists that the veil has become increasingly common in the Muslim world and is often worn proudly by college girls as being a symbol of an Islamic identity, clearing them symbolically from neo-colonial Traditional western cultural imperialism and domination. Intended for well over two decades, Muslim women have been positioned in the Australian popular mass media in opposition to the values of generous democracy and the feminist agenda. Muslim women, as if the act of “unveiling” will somehow bestow the particular “equality” and “freedoms” that Western women enjoy. While ‘HIJAB debates’ occur in various guises in Italy, the Netherlands, Germany, the UK and somewhere else, questions of gender, race plus religion have a particular pertinence nationwide, where a combination of recent events has generated unprecedented public and scholarly attention on sexual violence, ‘Masculinist protection’, and ideas of the country. It was against this historical backdrop the fact that Australian popular media developed any in the HIJAB-the traditional veil used by some Muslim women. The first Gulf War in 1991 designated the beginning of the veiled symbolism within the Australian popular media.

Recently FIFA said in a letter to the Iranian Football Federation that the Iranian ladies team is not allowed to participate in the games in Singapore while wearing HIJAB, or head scarves.
FIFA states on its website that “the player’s equipment must not carry any political, religious, or personal statements, ” and that “all items of clothing or equipment other than the basic must be inspected by the referee and identified not to be dangerous. ”

In 2007, an 11-year-old girl had not been allowed to play in soccer game in Canada because she had been wearing the HIJAB. The Quebec, canada , Soccer Association said the prohibit on the HIJAB is to protect kids from being accidentally strangled. The secretary-general of Iran’s National Olympic Committee has called on Muslim countries to protest the world soccer body’s ban on head scarves for women during the Youth Olympic Video games this summer.

On March 14, 2004, the French legislative council voted the particular ban on “religious symbols” in public areas schools. This uncommon law, which mainly targets Muslim young girls, was widely supported in France. After four years of the enactment of the law, one can hardly measure its consequences among the French Muslims. People still observe the case without true understanding. The French Muslims failed to build an unanimous strategy toward the problems of hijab. They failed to create their voices heard through the mass media. The normal outcome was that their management of the crisis proved to be ineffective. Today, after four years of the enactment of the anti-hijab law, the situation seems to be the same.

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