Female Veil

In the summer of 2016, around 30 French cities banned the
burkini—swimwear used by Muslim women that covers the
entire body and head—from public beaches. French authorities
supported the banby claiming that the burkini was unhygienic, a
uniform of Islamic extremism, and a symbol of women’s
oppression. Muslim head-coverings, including the burkini, are
religious objects whose materiality points to complex semantic
meanings often mediated in Internet discourses. Through
a qualitative analysis of visual and textual narratives against the
burkini ban circulated by Muslim women, this article looks at the
waydigitalmedia practiceshelp counteract stereotypes andgain
control of visual representations. Muslim women focus on two
main topics: 1) they challenge the idea of Muslims being
‘aggressors’ by describing the burkini as a comfortable
swimsuit not connected with terrorism; 2) they refuse to be
considered ‘victims’ by showing that the burkini holds different
meanings that do not necessarily entail women’s submission.
Muslim women’s digital narratives positively associate the
materiality of the burkini with safety and freedom and focus on
secular values rather than religious meanings.

The discussions about the use of headscarves and veils shape the living conditions of Muslim women in the Middle East and in Europe to this day. To overcome this situation, a thorough and dispassionate documentation of the cultural history of veiling is necessary. This paper will give a short overview of the long history of veiling and it will deal in detail with five different aspects of this phenomenon and with the various connections between Europe and the Middle East: the relationship between death and the veil in the Ancient Near East; the veil in early Christianity; the hair as an erotic symbol in the Ancient Near East; the traditional costume of the Transylvanian Saxons as a European example of the use of veils and the veil of mystery.

Résumé
La présente contribution se propose d’étudier le tout premier roman de l’écrivain franco-libanais Amin Maalouf, Léon l’Africain (1986), tout en tâchant d’y voir comment la femme orientale, en particulier la musulmane, est représentée et comment elle est vue par un écrivain oriental, de religion chrétienne, d’une culture et d’une éducation très marquées par les valeurs occidentales. Une approche descriptive du roman ainsi qu’un recours aux outils de l’imagologie nous ont permis de constater l’objectivité avec laquelle Amin Maalouf a abordé le thème de la femme, notamment dans son lien avec la mémoire de la société, son rôle dans la politique ainsi que ses rapports à la religion à travers la question du voile. Une constante revient dans toutes ces relations : la vengeance.
Mots-clés : Léon l’Africain, Amin Maalouf, Représentation, Orient, Femme
Abstract
The present contribution aims to study the first novel written by the French-Lebanese writer Amin Maalouf, Léon l’Africain (1986), by trying to see how the oriental woman, in particular the Muslim one, is represented and how she is seen by a Christian oriental writer, known for his marked influence by Western culture and education. The use of a descriptive approach as well as the tools of imagology enables us to note the objectivity with which Amin Maalouf approched the theme of the woman; in particular, her link with the memory of society, her role in politics as well as her relationship to religion (the question of veil). The study concludes that the constant aspect in all these relationships is revenge.
Keywords: Léon l’Africain, Amin Maalouf, Representation, Orient, Woman
الملخص
ولى روايات الكاتب الفرنكو
تهدف هذه الورقة إلى دراسة ا - مين معلوف،
لبناني ا ليون الإفريقي ) 1986 ن نرى من
(. حاولنا ا
ة المشرقية
خلالها كيف يتمّثل المرا – ة المسلمة
وبخاصة المرا – وكيف ينظر إليها هذا الكاتب المشرقي المسيحي والمشبّع بثقافة
دوات علم الصّورية مكنتنا من ملاحظة ال
ثرة بالقيّم الغربية. المقاربة الوصفية للرواية واستعانتنا بترسانة ا
وتربية جدّ متا موضوعية التي
لة الحجاب.
ة وخاصة علاقتها مع الذاكرة، دورها السياسي بالإضافة إلى علاقتها مع الدين من خلال مسا
حلّل بها معلوف صورة المرا
الثابت في كل هذه العلاقات هو: الانتقام.
الكلمات المفاتيح: ليون الإفريقي، مين
ا معلوف، تمّثل، الشرق، ة
المرا

From the three verses 1 Cor. 11:6, 15, and 10, we must conclude three things:

1) The authority covering isn’t long hair.
2) The authority covering doesn’t cover her covering which is long hair.
3) The wife ought to place the authority covering on her head, which Paul stated in verse 3 is her husband, and which avoids a contradiction.

A glorious crown gift from the glorious gifted wife.

Please view the PDF for the rest.

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Despite popular contemporary interpretations that attempt to disassociate head coverings from Paul’s letter, a proper exegetical examination and historical analysis will reveal that Paul was particularly concerned about women wearing a veil during public worship.  This article will demonstrate that First Corinthians 11:2-16 addressed women neglecting sexual modesty and shaming their family by discarding the appropriate head attire customary in first century Corinth.  The article will present the earliest church interpretations of the passage, both historical and literary contexts, and the poetic features that highlight Paul’s concern for sexual chastity.  In the end, Paul used First Corinthians 11:2-16 to clarify that women must avoid shameful appearances in church.  In order to avoid the same disgrace, modern women should observe current social decorum that promotes sexual propriety. Exegetical studies demonstrate that Paul was concerned about women honoring God and avoiding shameful appearances by maintaining sexual chastity.  Paul used the passage as a reminder for women to help men avoid lust and fornication through their appearance at church.  This best coincides with historical interpretations, the historical and social settings of first century Corinth, and relates to Paul’s larger themes involving sexual immorality and being a hindrance to the gospel.  The passage does not relate to gender roles, establishing a gender hierarchy, or providing guidelines for women’s hairstyles. The passage specifically treated the issue of covering the head with a veil, which directly related to the social implications of sexual immorality that caused a distraction during worship.  The failings of other interpretations stem from a neglect of the passage’s poetic devices.

Derrière le « voile islamique », de multiples visages Voile, harem, chevelure : identité, genre, et colonialisme in Anne Castaing et Élodie Gaden (eds.), Écrire et penser le genre en contextes postcoloniaux, Berne, Peter Lang (Comparatisme et société), 2017 : 233-258.
Si d'un point de vue religieux, le voile n'est aucunement le symbole de l'islam, il l'est récemment devenu, compte tenu de sa visibilité croissante dans l'espace médiatique et de la focalisation sur ce vêtement comme emblème de la domination des femmes. Mais parler du voile au singulier constitue une simplification abusive puisqu'il existe une multiplicité de voiles qui varient selon les cultures, les contextes politiques, et les générations, la diversité des termes employés attestant de cette pluralité. Après avoir établi un état des lieux historique et anthropologique du voile selon les religions, les époques et les sociétés, je m'attacherai plus particulièrement à l'utilisation polysémique de cette notion dans le Coran. L'étude d'une autre notion qui lui est corrélée, celle de ḥarîm, montrera que la perspective d'étudier la question du voile en termes de privé et de public n'est guère pertinente.

HHdayet romanlarının lmmhalcc ddllnden farklı olarak ddndar kadın edebbyatı, 'lardan ber İslamcılığı gündelk yaşama tercüme etmek yolunda beden ter-bbyess yöntemlerrnn etkkll olarak kullandı. Çalışmada mettnlerrnn nceleyeceğğm dndar kadınlar, 'l yılların ünverstelernde hdayet romanları okuyucuları olarak başörtüsü mücadeles vermş, İslamcılık hareket çersnde yer aldığı anlaşılan, bugünse muhafazakâr veya alternattf medya ve STK'lar yoluyla ffkkr üretmlern sürdüren Chan Aktaş, Yıldız Ramazanoğlu, Fatma Karabıyık Barbarosoğlu, Nazfe Şşman, Halme Toros ve Hdayet Şefkatl Tuksal gb ssmlerden oluşur. 'll yıllardan sonra güçlenen İslamcı-muhafazakâr polltt-kalara bağlı olarak orta sınıf ddndar kadınlığın yaratılması, tesettürün, hem orta sınıf seküler ve geleneksel Müslüman kadınlıktan hem de Müslüman erkeklkten ayırt eddlmek üzere ddndar kadınlar tarafından yennden anlamlandırılmasıyla mümkün oldu. DDndar kadın yazınında radd bbr seççme dayanılarak, özgürce tercch eddlddğğ bellrttlen tesettürün 'll yıllardakk karşılığı, kendd bedennne hâkkm, ataerkkl llşkklerden bağımsızlaşmış, kendd kenddnnn temssll hallne gelen " başörtülü kkmllk " ttr. KKmllğğn bütüncül, total yapısı hem kadını kamusalda özneleşttrmekte, hem de kttdar llşkklerrnden bağımsız bbr özneleşme süreccnnn yaşanabbleceğğ sanısı yaratmaktadır. Çalışmada tesettür, " başörtülü kkmllk " " n oluşturulması çn özellkle dğer kadın kategorlern ötekleştrlen ve detaylı br beden terbyesne dayalı br tür özneleşme stratejs olarak okunmaya çalışılacaktır. Tesettür İslamyette tesettürün şlevn anlayablmek çn özellkle cennetten kovuluş hkâyes le Tanrı'ya taatszlk, çıplaklığın blgsne ulaşma ve utanç duyma arasında kurulan llşkkye ddkkat etmek gerekkr. Yeryüzünün lk ççftt olan Adem

This paper uses Queer theory, specifically literature on Bowers v. Hardwick, to analyze debates over legislation proposed in Quebec regarding covered faces. Queer theory sheds light on legal responses to the veil. Parliamentary debates in Quebec reconstitute the polity, notably as secular and united. The paper highlights the contradictory and unstable character of four binaries: legislative text versus social practice, act versus status, majority versus minority, and knowable versus unknowable. As with contradictory propositions about homosexuality, contradiction does not undermine discourse but makes it stronger and more agile.

Este artículo utiliza la teoría Queer, más concretamente la literatura sobre Bowers vs. Hardwick, para analizar los debates sobre la legislación propuesta en Quebec en relación al velo. La teoría Queer arroja luz sobre las respuestas legales al velo. Los debates parlamentarios en Quebec reconstituyen la forma de gobierno, especialmente como secular y unido. El documento pone de relieve el carácter contradictorio e inestable de cuatro binarios: texto legislativo frente a las prácticas sociales; legislación frente a estado; mayoría versus minoría; y conocible frente a incognoscible. Al igual que con las proposiciones contradictorias acerca de la homosexualidad, la contradicción no socava el discurso, sino que lo hace más fuerte y más ágil.

This volume – which stems from an international conference held at the University of Graz on March 2, 2020, just before the outbreak of the
COVID-19 pandemic – represents a small, but specifically targeted contribution to a field of research and discussion that has increasingly come to the fore in the last two decades, regarding the practice of covering or veiling womens’ heads or faces over different times and places. “Dress is never value free”, as anthropologists state, and veiling functions as an assertion/communication of relationship dynamics in terms of gender, social and cultural identity, phases and stages of life (puberty, marriage, death)or of religious beliefs – even reaching to a typical dichotomy of our times, the female condition between tradition and modernity.

This article critically interprets the French debate over the wearing of conspicuous religious symbols in public schools and on the integration of Muslims in French society by revisiting the debate on the Jewish Question that engaged Karl Marx and Bruno Bauer in the early 1840s. By locating the limits of Muslim integration in religion and by identifying the embrace of secularism as a necessary step towards achieving emancipation, it is argued that the French case resembles Bauer’s position and epitomizes the emergence of a Muslim Question. Beneath the discourses of the Jewish and the Muslim Question that suggest that emancipation amounts to the dismissal of religion, there lies a common philosophical and political assumption: a combination of “republican rigorism” and “culturalist differentialism”. The former establishes emancipation as a goal that ‘individuals’ should achieve, while requiring them to be emancipated from the outset; the latter specifies, along the fault lines of culture, who these ‘individuals’ are. In this context, the line of critique Marx deployed to refute Bauer’s secularist anti-Jewish stance is used to address two antinomies at the heart of the current Muslim Question: that of emancipation as an end without means, and that of emancipation as an end pursued by means of its negation, namely enforcement.

This study intended to explore the attitude differences in university students wearing veil vs. those not wearing it and their cause of inspiration for veiling/not veiling in universities. Interviews were conducted in three universities of the Punjab, Pakistan, from sixty students, twenty from each university, ten wearing veil and ten not wearing veil. Data revealed very interesting patterns of attitude, of which most striking was strong attitude of veiled ones against the unveiled. Unveiled students were very careful in their comments but certainly were not in favor of adopting it. It was found out that personal preferences, religious obligation, family pressure and social value were the main causes of wearing veil. It was suggested that the phenomena of veiling needs to be understood more deeply in different educational contexts to know its implications for teaching and learning.

This study intended to explore the attitude differences in university students wearing veil vs. those not wearing it and their cause of inspiration for veiling/not veiling in universities. Interviews were conducted in three universities of the Punjab, Pakistan, from sixty students, twenty from each university, ten wearing veil and ten not wearing veil. Data revealed very interesting patterns of attitude, of which most striking was strong attitude of veiled ones against the unveiled. Unveiled students were very careful in their comments but certainly were not in favor of adopting it. It was found out that personal preferences, religious obligation, family pressure and social value were the main causes of wearing veil. It was suggested that the phenomena of veiling needs to be understood more deeply in different educational contexts to know its implications for teaching and learning.

When it comes to the veil, religious, political, aesthetic, and personal values are constantly mixed, and any attempt to disentangle them can too easily be foiled by the bias of the observer. In principle, the veil is (represents, signifies) nothing that can be spelled out in terms of fixed symbolisms, but it will only function in a certain way. In theory, any veil is cool because it plays with limits, status, and privileges. It does not simply attempt to install purity and moral perfection. I compare veiling with some of the principle virtues of African American coolness: moderation and self-control. Coolness is at odds with puritan traditions and invents its own virtue code of moderation because it strives to obtain access to a formerly forbidden space. However, that alone would limit coolness to republican virtues; in order to become cool there must also be provocation. The cool person is usually in a non-power position and challenges those who have power in masked and ironical ways. Therefore, coolness must always contain just the right amount of flexibility and “fluency.” African Americans who wear sunglasses, speak Ebonics, and overemphasize their black identity create transcultural identities through the principle of coolness. Can the veil function as such a tool of cool? Does this piece of cloth maintain the crucial balance between visibility and non-visibility, assimilation and cultural resistance, submission and subversion, control and the inability to control? Or is it not too likely to tip over into either submissive disappearance or mono-cultural, fundamentalist combat?

Author: Laurie C. Hurshman and Christopher R. Smith
Publisher: CBE International

Both sides in the current debate over the role of women in the church appeal to the Bible to support their positions. Those who feel that there should be no restrictions on women’s ministries appeal to examples found throughout the Scriptures of women serving faithfully and effectively as prophets, judges, apostles, teachers, and in countless other roles of leadership and service. Those who believe that some roles must be reserved for men typically appeal, on the other hand, to three passages found in Paul’s writings: 1 Corinthians 11:2-16, 1 Corinthians 14:34-35, and 1 Timothy 2:8-15. Even if one agrees with a restrictive reading of these passages, one must, however, also acknowledge that each presents numerous textual, translational, and interpretive problems. All who turn to the Bible for ethical guidance should therefore be concerned with the solution of these problems so that the Bible’s teaching might be more clearly understood and the entire church benefit.