Formats, fabrics, and fashions: muslim headscarves revisited

Ünal, R. Arzu; Moors, Annelies

doi:10.2752/175183412x13415044208835

Cited by 14 publications

(6 citation statements)

References 20 publications

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“…Within her translocal livelihood of divergent cultural locationsMoscow's urban modernity, local traditions in Dushanbe and a 'pure' Arab Islamfor Habiba, 'rebellious behaviour' has emerged as an effective strategy to pursue her own dreams against the expectations of her parents and relatives. By rejecting the hijab as 'ugly' (bezeb) and 'antiquated' (qadima), Habiba counters notions of female Muslim beauty and modernity that shape both Europe's and Central Asia's urban public (McBrien 2009;Ünal and Moors 2012). Furthermore, when Habiba qualifies Tajikistan as 'backward' (qafomonda) and 'uncivilized' (bemadaniyat), and depicts her relatives as 'boring' because 'they only go on about weddings and meals', she positions her original home as a 'cultural' and 'un-modern' adversary to Moscow's modern und free urban life.…”

Section: Habiba: From Dushanbe To Moscow To Cairo -'Being a Good Muslmentioning

confidence: 99%

The Institutionalization of Mobility: Well-being and Social Hierarchies in Central Asian Translocal Livelihoods

Schroeder

Stephan-Emmrich

2014

Mobilities

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In the wider scientific debate, post-Soviet Central Asia has been primarily known for the question in what ways this region currently experiences a 'New Great Game' of geostrategy and resource-competition. In contrast to that, ethnographic research on the various cross-border mobilities, networks and identifications of non-elite actors from countries such as Kyrgyzstan or Tajikistan has set off only recently. Proposing a conceptual approach based on 'translocality' and 'livelihood', this article presents in-depth case studies which explore how Central Asians engage in 'business-making', 'evolve' their Muslim piety, transgress rural-urban boundaries and experience ethnic marginalization in between 'home' and cities in Russia, China or Egypt. We show how mobility is institutionalized, i.e. how within these 'translocal livelihoods' geographic relocations do not only combine with social mobility, but that assessments on personal well-being and the orientation on cultural norms also draw on somebody's particular position within social hierarchies of gender and generation.

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Section: Habiba: From Dushanbe To Moscow To Cairo -'Being a Good Muslmentioning

confidence: 99%

The Institutionalization of Mobility: Well-being and Social Hierarchies in Central Asian Translocal Livelihoods

Schroeder

Stephan-Emmrich

2014

Mobilities

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“…According to David Morgan ( 2016 ), material practices are not secondary aspects, but they are the very core of religion. Examples of religious materiality include the Muslim female veil, which does not only indicate religious belonging, but symbolizes complex negotiations in terms of ethnic identity and status (Ünal and Moors 2012 ). Besides, Valentina Napolitano ( 2019 ) analyzes the act of Pope Francis to show a wooden cross on the Italian island of Lampedusa, where several migrants arrived in dinghy boats from North Africa.…”

Section: Digital Religion and Materialitymentioning

confidence: 99%

Religion and the internet: digital religion, (hyper)mediated spaces, and materiality

Evolvi

2021

Z Religion Ges Polit

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This article offers theoretical reflections on the study of religion and the Internet by critically discussing the notion of “digital religion” (Campbell 2012). In particular, it stresses the importance of integrating material and spatial approaches to the study of digital religion. In doing so, it proposes the theory of “hypermediated religious spaces” to describe processes of religious mediation between online and offline environments by taking into account materiality and space. The article discusses theoretical perspectives by means of case studies: first, the importance of materiality within Internet practices is illustrated through the example of Neo-Pagan online rituals; second, the notion of space, and “third space” in particular, in relation to Internet practices is analyzed through the case of the hashtag #Nous-Sommes-Unis, circulated by French Muslims; third, the theory of hypermediated spaces is exemplified by the analysis of a live-streamed mass in the Italian city of Manerbio during the Covid-19 lockdown. The article aims at kindling scholarly reflections on terminologies and theories for the global and interdisciplinary study of digital religion.

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“…This approach argues that objects and people co-constitute each other; clothing is not simply passively controlled by wearers, but it impacts their lives as well. He and others have explored such processes, whether through the free end of a sari tripping the wearer (Banerjee & Miller 2003), veils helping women cultivate their religious virtues (Mahmood 2005), or new types of silk fabric making it difficult for headscarves to be styled as they formerly had been (Ünal & Moors 2012).…”

Section: The Materiality Of Dress and How Women Activate Itmentioning

confidence: 99%

The Materiality and Social Agency of theMalaḥfa(Mauritanian Veil)

Wiley¹

2019

Afr. stud. rev.

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Abstract:This article examines the malaḥfa, a veil that has long been popular in Mauritania, using the scholarship of materiality to analyze how it and the wearer co-constitute each other. This approach demonstrates how the malaḥfa’s particular form and fabric provide women with certain constraints and possibilities; women activate these qualities to exercise agency, be it in redefining their positions in the social hierarchy, exercising control in their relationships, or asserting authority over others. Focusing on the malaḥfa’s materiality illustrates how such garments can be central to women’s agency and power, and demonstrates how women shape the broader social hierarchy.

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Formats, fabrics, and fashions: muslim headscarves revisited

Cited by 14 publications

References 20 publications

The Institutionalization of Mobility: Well-being and Social Hierarchies in Central Asian Translocal Livelihoods

The Institutionalization of Mobility: Well-being and Social Hierarchies in Central Asian Translocal Livelihoods

Religion and the internet: digital religion, (hyper)mediated spaces, and materiality

The Materiality and Social Agency of theMalaḥfa(Mauritanian Veil)

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