Hijab Thesis Statement

This is something depicted in contemporary society and an example is the image of the “Hijab” and what it means for Muslim women. The North American media as exemplified in lecture and tutorial often depicts wearing Hijab as a kind of prison of Muslim women and as a image of the strife and sexism that

Some Muslim women believe that although the principles of modesty are clearly outlined in the Qu’ran, they perceive the wearing of the headscarf as a cultural interpretation of these scriptures. These women sometimes believe that the values espoused by the wearing of the headscarf can be achieved in other ways. Some women believe that while the hijab allowed women in the past to engage in public society without garnering attention, the headscarf in contemporary Western society brings more attention to women and is thus contradictory to its original purpose. Others believe that the hijab and other external practices have become inappropriately central to the practice of Islam, and instead choose to focus on their internal and spiritual relationship with God.While some women might choose not to wear the hijab, most Muslim women agree that it is a woman’s choice whether or not she wears the hijab. Many Muslim and Arab women who have chosen not to wear the hijab are often staunch advocates of a woman’s right to choose to

“Do Muslim Women Really Need Saving?” by Lila Abu-Lughod, challenges universal human rights framework, cultural differences, stability of gender and its inequalities, and the role of Islam. The article main concern is to determine if Muslim women need to be saved from the oppression that binds them to wear the burqa. The article portrays the issues of ethnocentric approach of trying to understand another foreign culture, by focusing on the symbolism of veiling. Veiling which an article that covers a woman completely from head to toe, or a covering for the head and shoulders.

If the author wanted to learn more about Muslim women, she should have sought them out and spent time with them — those who wear hijabs as well as those who don’t. Then, instead of speaking on behalf of Muslim women’s “unheard voice” by talking about her own hijab experiment (“My hijab silenced, but simultaneously, my hijab brought unforgettable words”), she should have asked them to share their own experiences as Muslim women. Then they would have a voice.

In Iran, where wearing the hijab is mandatory, women have been photographed waving their white hijabs as a sign of protest of their unequal treatment (Mohammed, 2018). Even as a woman in Canada, writer Yasmin Mohammed (2018) felt oppressed by her family forcing her to wear the hijab and niqab. However, some people like Zunera Ishaq (2015) take exception to the assumption made that because she wears the niqab it signifies that she is oppressed. Ishaq (2015) states that it is “precisely because I won’t listen to how other people want me to live my life that I wear the niqab” (par. 3). Thus, to Ishaq wearing of the niqab in Canada is not a symbol of oppression, but a symbol of her freedom to express her identity and religion in a way that she chooses.

Having lived my whole life by the teachings of the Islamic faith, I understand the appreciations and values associated with the Hijab. However, also living in Canada, a pro-western society, I also see how some might see it as an oppression set upon Muslim women; objectively isolating them from the rest of society. I believe that the Hijab means much more than just a piece of cloth covering a woman’s hair. It represents their identity and their pride. It is considered to be the flag of their way of life, their religion. Unfortunately, people of other cultures see it as a horrific tradition of the past that degrades a woman’s rights and freedoms.

French media coverage of the headscarf controversy perpetuates considerable misunderstanding of Islam and thus the politics of secularism extend to media framing of the tension between religious minorities and the non-religious in a society where secular is hegemonic. In 1989, in a small town outside of Paris, three girls were expelled for wearing Hijabs. The girls were in no way disruptive, or incapable academically, however, the event became significant to the reframing of the headscarf as a ;veil; or misrepresentation as a chador through and by the media. Furthermore, public intellectuals in the media promoted concerns regarding “Iran-type” mobilisation in France. A similar incident occurred in 1994, 69 girls were expelled for wearing what

Despite all the values that the hijab is representing in different countries of the world, the only value that is demanded is the egalitarianism and justice value, whether a woman is wearing the veil or not, they are “calling for equal access to divorce, child custody, and inheritance; equal opportunities for education and employment; and abolition of

One of the most common human characteristics is the impulse to make sense of things by asking: why are things the way they are? Whether it’s from judgement or just plain curiosity, it’s in human nature to ask why one is wearing this or doing that. The essay "My Body is My Own Business" is written by Naheed Mustafa, a Canadian Muslim woman, who discusses the stereotypes and judgements that Muslim women in the western world are subject to because of the hijab. Mustafa talks about how it is unnecessary for women to follow the beauty standards that have been predetermined for them and also how true equality could only be achieved without women displaying themselves to the public.

Muslim women have been prohibited from wearing their headcoverings in a number of contexts. They have been harassed, fired from jobs, denied access to public places, and otherwise discriminated against because they wear hijab. Because of their visibility, Muslim women who wear hijab face particular exposure to discrimination and have increasingly been targets for harassment in the aftermath of September 11. While it is difficult to obtain accurate statistics about discriminatory incidents, reported instances of discrimination appear to be on the rise.

The compulsory hijab not only has affected the Iranian dominant Twelver Shia Muslim community, but also has been exercised for religious minorities and non-Muslim tourists. This has led to the formation of a new social and national identity. It is worth noting that there are different forms of hijab, and this variety can be observed in different countries and cultures, which is severely tied with culture and social identity.

Though I concede that the American Hijab may have oppressive aspects, I still insist that religious and personal freedom should not concede to societal pressures to conform due to cultural stereotypes. If American Muslim women let America take away their choice to wear the hijab for the sake of societal comfort and personal agenda, this would be submitting to an act of terrorism,the use of violence and intimidation in the pursuit of political aims. America stands by its impermeable rule, We do not negotiate with terrorists, and I don’t believe that citizens should have to negotiate and compromise their identity. The fundamental beliefs of this nation are the right to life, liberty, and the pursuit of happiness. This does not mean that all

Among other studies done on young Muslim women who hijab, one women said “"I lived in a co-ed dorm and it was really the first time I had to deal with unwanted attention from guys. I guess that was the first time I really understood why it was necessary to wear a scarf, because as soon as I did, all the idiots left me alone” (Ali, 2005). Another woman’s view was “because I began to realize that what people think is nowhere compared to Allah, and so, how could I blatantly disobey an order because of 'standing out?” (Ali, 2005). It would also surprise many that in some of these women’s cases, their choice to hijab was not only not forced, but also not even supported by family members. Some of these women’s parents had hard times coping with their daughters taking up this wardrobe.

The wearing of a hijab or also known as a veil has lately become a problematic issue in numerous locations around the world, in particularly the Western part of the world. Hijab or veil is a headscarf that is regularly worn by Muslim women. Muslim women will wear a veil as a sign of favor to their faith. On the opposite side, others will wear it because they have no other choice from the pressure of their family members and religion. Individuals will even argue that the wearing of a hijab is a spiritual liberation. Other individuals will have a difference in opinion by saying that by wearing a hijab is an unjust to women, they believe that the wearing of a hijab is part of a Muslim system that brings women under command and control.

The hijab used as a symbol of the Muslim culture is just one characteristic of how it can be perceived; the hijab is also a sign of life, safety and personal identity (Tabassum, 2006, p. 37). Tabassum (2006) interviews an individual by the name of Raheelah who identifies the hijab as not just a piece of clothing that covers a Muslim women’s face, but also as a portrayal of themselves as a person (p. 37).