Ruby Hamad's Argument Against The Group 'Faceless'

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.

One of the most controversial topics concerning Muslim women’s rights is the idea of the veil. It is believed by some Muslims that the veil is an Islamic obligation that all Muslim women must adhere to. But nowadays, the veil can have different meanings that are not necessarily religious. In her article “Reinventing the Veil,” Leila Ahmed addresses some of the different meanings that the veil can have. Marjane Satrapi explores one of those meanings in her animated autobiography Persepolis (2008). In Persepolis, Marjane tells the story of her rebellion against the Iranian Islamist regime that takes over Iran, oppresses women, and forces them to wear the veil. What was interesting to me was seeing Marjane wear the veil without being oppressed, although she does not believe in it, and is being forced to wear it. In Persepolis, Marjane Satrapi escapes being a subject to the Iranian Islamist ideology by establishing her individual identity through transforming the veil from a means of oppression into a means of feminist rebellion.

Abayas, shailas, burkas, and chadors: all are forms of veiling in the Middle East, and all are perceived as symbols of oppression and patriarchy by the West. The veil worn by a Middle Eastern woman is striking and beautiful in its simplicity and elegance. The hijab, the most common form of veiling, leaves only the face visible with the neck and hair completely covered. Onlookers are in awe at the mystery and symbolism associated with the many veils created out of fine, exotic silk. But such notions of oppression and patriarchy often associated with veiling are not only inherently biased and ironic – it would be interesting to explore the symbolism behind a mini-skirt or a pair of five-inch heels, no? – but they are also inaccurate. Although veiling has most definitely been used in the Middle East as a “mechanism in the service of patriarchy, a means of regulating and controlling women’s lives” (Hoodfar, 5), it has also been used as a mode for rebellion and self-expression. Marjane Satrapi, an Iranian woman who grew up during the Islamic revolution, resisted the regime and the universalizing nature of the veil in the hope that she could maintain her individual identity whilst communicating her political ideologies. By examining the way in which the veil is represented in Satrapi’s graphic memoir, Persepolis, while also considering the history of veiling in Iran, it will become evident that the veil is not just a political tool used by male chauvinists; it also presents an

This is because they believe that everyone should be treated equal. Specifically they believe that gender does not define a person. A photograph of a women playing soccer in a hijab(Doc#7)demonstrates that there is no difference between a man and women. This reminds me of nows days because now mostly every gender is capable of doing any work the opposite gender is capable of. Furthermore we have also seen many other ways of showing support to women. In one of the document we analyzed it was a photograph of “Afghan men wear burqas to campaign for women's rights”(Doc#2). This is important because the photo demonstrates that if most women have to wear a burqa then why they can not be equal and have everyone wear them. Just because they are men does not mean that they can not wear them. Due to all these oppressions I learned that they were times when we saw the reactions of people (women). One of the documents says “I chose the second one. I decided to speak up”(Doc#6). The big idea of this quote is to explains how many women were tired of the mistreatment and started of thinking of ways to get their words out. In another document a women also mentions “I am woman, woman, a woman a statue of love, and I will” rise!”(Doc#1)This is important, because we need to have people who have the growth mindset to know that they are going to

The banning of the burqa has become an issue in many places, including France. The French Parliament has decided it is time to ban the burqa in public. They believe is a sign of the subjugation and submission of women to males. Some believe it is used to cover up abuse and they also believe it is unfair to the public that citizens cannot see the women’s faces. However it is unfair for these women to be banned from wearing what they choose as just everyone else does.The banning of the burqa should not be allowed because it is discriminatory towards Muslim women and violates their freedom of religion and their freedom to express themselves.

Multiculturalism has always been perceived as one of the integral components of Canadian Culture . Under the Canadian Multiculturalism Act, Canadian citizens are free to exercise their religious and cultural practices . However, niqab ban takes effect in some public aspects of Canada . Supporters of the ban believes that wearing niqab is not a part of the Canadian Culture and should be banned in order to free Muslim Women from oppression . Niqab ban, however, infringes on the religious and cultural freedom instilled in the Canadian Multiculturalism Act and the Canadian Charter of Rights and Freedom and is unlawful . A careful examination on Canadian culture and laws, the origins and arguments of the ban, and its implications is needed in order to further understand the issue.

politicians continue to make baseless links between terrorism and Muslim women's dress” . Through these statements the audience becomes aware of hardships faced and is persuaded to support them, illustrated in “Anyone who is actually concerned about the role and status of Muslim women would do will to listen to Muslim women rather than assume they can speak on their behalf”. Through this statements Ruby Hamad’s article helps to increase the awareness of adversities faced by Muslim women, as creates a positive and supportive view of the Muslim

The character Maryam defends women right to wear the niqab from a liberal perspective and emphasizes Islam as a religion of peace and argues that the niqab is an Islamic woman’s expression of her faith. Maryam is optimistic and believes in a progressive Islam as she attempts to break the barriers of stereotype. Yehudit makes valid points about trying to change traditional, restrictive, and misogynistic practices. She sees room for growth and change for women in leadership roles in their

Women who cover themselves are assumed to be coerced or capitulating to make pressure, despite the fact that wearing an enveloping. Over is mandatory (in public) in only a few settings and that educated Muslim women in the past thirty years have struggled with the opposite problem: They must defy their families and sometimes the law to take on what they value as pious Islamic dress. (pg.17)

1. Abu Lughod argues that the “liberation” from burqas, wanted by American women for Afghan women, is an extension of colonialism and western domination because the western women fail to understand what liberation is for the Afghan women. Western women think that the Afghan women are unhappy with their religion because it physically restricts them. On the contrary, Afghan women like their burqas because they feel it brings them closer to Allah. They also culturally disagree with the openness of American fashion. The idea that western women do not take into account the Afghan woman’s perspective on life, and automatically assume that they are trapped by their way of life, can be compared to America’s way of “helping” nations that they believe

“Majority of the media’s reports, headlines acts of brutality towards women and non-Islāmic people. This gives the general public a negative impression, thus creating hostility towards immigrants of Middle-Eastern origin (Leuven).” This also inspires Imperial feminists to attempt to liberate these veiled women by writing and sharing information about oppressed Islamic women. In the process of doing so, these feminists get an opportunity to vent at their societies, and create a victimized label for women in burkas. “Imperial feminists contribute to the negative Muslim stereotype that contributes to segregation, and provoke epistemic violence through the construction of information, and the development of certain notions and identities (Lisa K.

“Mariam had never before worn a burqa. Rasheed had to help her put it on... The loss of peripheral vision was unnerving, and she did not like the suffocating way the pleated cloth kept pressing against her mouth” (65). The women of Afghanistan are forced to wear long veils that cut off their peripheral

“what is happening to women under Islamic rule is in accordance with Islamic orthodoxy, an

Shari’a law restricts the women several ways when it comes to the social sphere. The Islamic law that lets the state to apply public morality has reduced women’s mobility and their participation in public. The main social aspect that the government restricts for women is the dress code they must follow. This change is shown in the application of the government’s rules when it comes to the practice of wearing veils for all women, including non-Muslims. If women are caught breaking these rules the

It did not occur to me that the women would want to wear them and felt as if they were protected and had a sense of closeness to their religion from them (Croucher, 2008). My ignorance of how Muslim women felt about wearing the head garments contributed to the idea that Muslim men oppress Muslim women. In class, we discussed how being educated about Islam allowed us to think outside the stereotype that Muslim men oppressed their women. Although many of the Muslim women want to wear head garments, there are still some that do not and France’s ban protects these women from being harmed or persecuted by those who disagree (Body-Gendrot, 2007). One of the articles mentioned that some of the women began wearing head garments because when traveling through certain areas of the city, they would be attacked if they were not wearing one (Wyatt, 2003). Women should not be subjected to crime just because they do not cover up a part of their body. Therefore, I was fine with France’s ban because it protected those that could not protect themselves. However, there are more women who want to wear head garments compared to those who do not, and because the majority of the women want to wear them, they are protesting the