Dress is regarded as marker of identity. Dress in which veil is given importance is common is Middle Eastern clothing style. However, majority of women when talk about dress, they consider fashion, modesty, and convenience with reference to their religion and values as their reasons and logic for veiling. But, it is also a fact that every style related to clothing has its own aesthetic, and is an indication of control, social discipline, and pleasure (Ingham & Lindisfarne-Tapper, 2014).
Dress is used for creation and confirmation or contesting collective and personal identities. This is because of the fact that every technique and style that is associated with dress comprises of its own beauty. Dress is, however, effectual enough to define culture. With the help of dress or clothing, people establish their sense of self and place in the society. There is, however, intimate association between dress and identity. Dress is considered as a major factor for understanding how people show or represent themselves at individual level and as group member (Buckridge, 2004). Dress is an essential symbol that provides information regarding an individual and collective identity of an individual by mentioning the role of various aspects of dress, such as headscarf is considered as an identity of Muslim women (Cronin, 2014). In the same manner, Muslim females give much importance to veil as it is an indication of their collective identity (Bullock, 2002).
Veil is given so much attention because of the fact veil takes central position in the battle of false and truth. It is, however, regarded as a sensitive issue, but it has gained much attention because of proposed legislation and legislation in many European countries such as Germany and France, which has banned the use of veil in the educational institutions as well as in government institutions. For females, who observe veil out of conviction of religion, the truth is indisputable and evident. However, for others who have limited knowledge and understanding regarding veil, it can be somewhat confusing. It is, however, essential to understand different points associated with modesty and veil. In this regard, the first point that should be considered is modesty, the importance of which is also evident from historical records. The historical facts indicate that every society has emphasized on modest covering of females. The second point that should be focused is that modesty is an essential component of many religions of the world, specifically in Christianity, Islam, and Judaism (Gwynne, 2011). Even veil was stressed in laws of several religions that were revealed before Islam. Remaining of these facts can be found even in the altered books of those religions and faiths. The order of veil was finalized and also it was confirmed when final message was delivered to Holy Prophet (Peace be upon him). It is a fact because all revelations are from one source, which is Allah. It can be found that Christian and Jewish females cover their head in same manner as Muslim women cover their head, which is an indication of shared common bonds among three major religions or faith. Veil is given importance because of the fact that it is more than a religious symbol. Veil represents submission of women to her creator, and also her association with faith (Heath, 2008). As a matter of fact veil is much more that a symbol of religion, which can be considered from the fact that it is a test for females, especially for Muslim females. Veil is regarded as religious obligation that a female has to undertake (Nynas, 2016). It is considered that women who observe veil remain protected from selfish desires of showing off her beauty, and competing with other females that are around her. With veil, females do not have to struggle for living up to expectations of society, and also she is not obliged to use her beauty for obtaining acceptance and recognition. The cultural meaning of veil has changed historically. It was regarded as an innocent piece, but now for most of the countries it is not an innocent piece. Since, nineteenth century West considered veil as representation of inferiority of Muslim Culture (Eid, 2007). But, as a matter of fact veil remained a powerful symbol for Muslims as well as for western world. For western world, the meaning of veil has been unchanging and static, but this is not the case with Muslim world. For Muslim world, and for Muslim culture, social importance and functions of veil have differed tremendously, specifically during the period of rapid social change.
Veiling is, however, a lived experience comprising of several meanings and contradictions. In patriarchal societies, it has been a way of regulating and controlling lives of females. But, it is also a fact that women has used veil in order to free themselves from tight bonds of patriarchal societies. Muslim females just like other females are social actors, who reform, employ, and change existing social institutions, and they do it in a creative manner. However, the static image of veiled woman who is oppressed is contrasted sharply with lived experience of veiling of females.
Further, the continuation of misrepresentation regarding veil as well as misconception about veiled women paved the way to several consequences not only for Muslim females, but also for occidental females. Majority of images of oriental Muslim females that are made by man are indication of phenomenon by which western cultures perpetuates and reconstruct image regarding their superiority. Further, persistency of racist and colonial responses to their cultures and societies are indication of fact that Muslim societies and communities should focus on continuous struggle in order to protect their religious and cultural identities. It was a situation that had made it difficult for Muslim women to observe veil. Furthermore, the negative images of Muslim females are presented on continuous basis reminding women living in Europe and North America about negative consequences, and they are also presented as warning in order to stop women from demanding equality with men. Prominently, it is since the 19th century that veil was promoted as a prominent symbol of Muslim cultures and societies, and this promotion was facilitated by colonials, and Muslims had justified vein not only by considering cultural practices, but also justified it in the name of Islam.
Considering Middle East, where veiling in interconnected with Islamic ethics that make it a complex institution. Muslims are of the view that it is necessary for Muslim women to cover their head and body from an adult male who is not his close relative. Further, with the passage of time veiling is given importance as it defines sexuality. So, women by neglecting or observing veil define who is a man and who is not a man. In past veil was considered as important, and still it is regarded as important for Muslim women.
In recent times, religious aspect is sufficient for explaining spread of veil. In past people did not have much knowledge and awareness, but now they are well aware as religious scholars have spread the message in order to make people understand. Women are now well aware, and they observe veil so that they look like women. Religion is strong and influential enough to make them understand that Muslim women should behave in modest manner and modesty can be ensured by observing veil. Religion is, however, effective enough to spread message regarding faith. Veil helps in bringing huge change to Muslims as their faith is very important to them, and faith teaches about observing veil and adopting modest path. Religion is also effective enough to describe spread by giving enough descriptions regarding veil on religious and cultural grounds. These explanations help women in understanding what is right for them, and what is not right for them. Many non Muslims consider veil as a sign of repression, but religion provides justifications that it is religious commitment, and protection of females, and it is not repression. Religious justifications have made women confident enough, and majority of Muslim females adopted scarf on their head as a symbol of pride in their religion and faith, especially during times when Islam was under the attack of non Muslims. Scarf on head is a way for Muslim women to say that they are proud of being females, and they want to be respected. This is particularly strong sentiment and feeling in Muslim countries where people consider that their identity is attacked by Western culture, which is spreading at global level. However, for majority of females who are living in Muslim countries, being authentic indicates wearing head scarf in accordance with Islamic principles. Religion also makes it clear that with veil, women can remain protected from several evils. Women, particularly those who are living in developing countries put scarf on head in order to avoid stares and harassment by males. They also want to remain protected in the crowded places such as in public transportation system, where sometimes males and females have to travel together in order to reach their destination.
Veiling references of Muslim societies inundate an oriental representation (Mabro, 1996). There are different viewpoints and a huge debate of metaphorical figures and discursive tropes on issues of veil. The demand of societies varies and they want veiled woman to be educated, pitied, to be feared and above all to be respected (Ahmed, 1992). Heterogeneity of existing veiling practices is due to change in cultural, historical processes and political ways. Recently Belgian and French laws are established against the practicing of Hijab or veil that shows the political influence of the leaders against the history of Islamic cultures. These laws are creating bad image in the minds of people who are in minority in non-Muslim countries and establishment of peace and justice become poor and it is difficult to find peaceful environment in multi-faith and multi cultural countries due to the implementation of these strict laws. Religious dress, constitutions, holy sayings are need to be practiced and implicit within their existing, and varied, socio-political context.
Cutrufelli (1983) reported that “women’s rights movements” have enlightened the cultural and historical perspectives of gendered differences for some time period and on the other hand issues relating to religious discriminations have remained undiscovered for some decade. The difference exists within and across Muslim societies. The reason behind such differences is due to controversial connection between Islam and the Western nations.
The impact of observing veil as a symbol of cultural identity and socio-political context is a consequence of challenges posed by current Islamic activities, for instance in Turkey in 2008,and In Iran in 1970’s the anti-Shah group, where the recurrence of veil pointed the rejection of Euro-and USA-centric gender ideology. The need of the hour is a dynamic move to a more versatile scrutiny which is an initial step that the veil is a lived, social experience and a source of assimilating identity and even conflict. The general perception about Muslim women is that they are homogenous entity with similar behaviors, affects. The heterogeneity of the subjects it sets out to evaluate is suppressed by such kind of approach. This perception exists whether it is home grown ‘middle class feminism’ or western feminism when collaborating with people of different color or women of ‘cover’, in the media, in public debates, and also in academic world (Howarth, 2009). It leads to the establishment of a Third world difference which is a stable and a-historical force that apparently oppresses most women in these regions (Mohanty, 1988) and as a consequence a rebelling situation prevails that is a form of Western and the other one is cultural. Such differences lead to the development of artificial social divisions.
Social recognition is achieved by social categorization (Sherman, Gawronski & Trope, 2014). It is a tool to identify that whether somebody is a female or a male, it also helps to determine the nationality of people where they belong like African, Asian, or Caucasian origin. Language and accent also instantly reveals which community someone belongs to. There are different situations for majorities and minorities in most of the societies. A distinct individuality empowers the members’ feeling of praiseworthiness in a potentially aggressive social and psychological environment. Cultural differences and foretelling and groundless regularity are an intoxicating and perilous mix, which can spread violence, injustice and, above all provoke an intolerant form of religious conviction. Western traditions are totally violating the religious moral codes and norms. The Journal of Middle East Women’s Studies presented how to market the Muslim Women and it consists of different sequence of practices, images, knowledge and possessions that are only marketed particularly for Muslim Women and it specifically relates to Islamic culture industry. Islamic industry empowering women and their roles are different like some are working as writers, some as designers, editors, models or as consumers and distributors. Blogger is playing one of the famous and fruitful roles in the past years. Different brands and businesses are launched that particularly meet the demands of Muslim women within the online networking system. This is flourishing by leaps and bounds in last decades. A new name is given to Muslim women. She is known as hijabista or modest fashionista (Grant, 2013). A woman who dresses stylishly yet modest following the Islamic norms and traditions and her dresses coincide with the Islamic dress codes is a Hijabista. The hijabista is a woman who modifies her live through and fashion to construct a name for her, promoting the veil culture in a way that seems to be natural, and it is also in accordance with Islamic life style.
More exclusively, the observance of veil within the Muslim world by Muslim Women portrays the reification of typical orientalist stereotypes according to them Hijab is seem to be revolting and harsh. The Muslim women are seen within the Islamic culture that are navigating the online media and market in the market and online media in concurrence with their terms of pious, and producing an Islamic culture that allows religious attachment with consumerism. Muslim women’s are scrutinized in every probable way, both in Western and non-Western culture. Observing veil in a public or in social media like instagram, facebook shows that someone is practicing religion or sometimes it implies that subject is an agent that is branding or place value on taste.
References
Ahmed, L. (1992). Women and Gender in Islam. New Haven, CT: Yale University Press.
Buckridge, S.O. (2004). The Language of Dress: Resistance and Accommodation in Jamaica, 1760-1890. Jamaica: University of the West Indies Press
Bullock, K. (2002). Rethinking Muslim Women and the Veil: Challenging Historical & Modern Stereotypes. International institute of Islamic thought, London
Cronin, S. (2014). Anti-Veiling Campaigns in the Muslim World: Gender, Modernism and the Politics of Dress. New York: Routledge
Cutrufelli, M.R. (1983). Women of Africa: Roots of Oppression. London: Zed Press.
Eid, P. (2007). Being Arab: Ethnic and Religious Identity Building among Second Generation Youth in Montreal. Quebec: McGill-Queen's Press
Grant, J. (2013). Made With. London: LID Publishing Limited
Gwynne, P. (2011). World Religions in Practice: A Comparative Introduction. New Jersey: John Wiley & Sons
Heath, J. (2008). The Veil: Women Writers on Its History, Lore, and Politics. London: University of California Press
Howarth, C. (2002). Identity in whose eyes? The role of representations in identity construction. Journal for the Theory of Social Behaviour, 32, 145-162.
Ingham, B., & Lindisfarne-Tapper, N. (2014). Languages of Dress in the Middle East. New York: Routledge
Mabro, J. (1996). Veiled Half-Truths: Western Travellers’ Perceptions of Middle Eastern Women. London: I.B. Tauris.
Mohanty, C. T. (1988). “Under Western eyes: Feminist scholarship and colonial discourses.” Boundary2 12(3), 333–358.
Nynas, P. (2016). Religion, Gender and Sexuality in Everyday Life. New York: Routledge
Sherman, J.W., Gawronski, B., & Trope, Y. (2014). Dual-Process Theories of the Social Mind. New York: Guilford Publications
