“I want to tell them, I'm just wearing a veil, not carrying a gun!” Muslim women negotiating borders in femonationalist Paris

(Ad)dressing belonging in a contested space: Embodied spatial practices of Palestinian and Israeli women in Jerusalem

“…Some of our observations contradict findings from other contested cities-for example, many Jerusalemite women, Palestinian ones especially, are not free to walk alone, while their brothers or male friends can, nor would they watch sports or have a coffee in male-dominated venues. At the same time, and as opposed to the findings of recent studies about the (restricted) mobility of veiled Muslim women in Western European cities (Finlay & Hopkins, 2019;Hancock & Mobillion, 2019), to some Palestinian Muslim women in Jerusalem, the Israeli space allows more freedom than the Palestinian one. One has to consider that Palestinian women in Jerusalem are a homeland minority (Yiftachel, 1998) with a significant proportion of the population, as opposed to many Muslim women in Western Europe.…”

“…Research on the meaning of clothing with regards to space has been somewhat recognized in geographical research (Deeb & Harb, 2013;Longhurst, 2000Longhurst, , 2004McDowell, 1995;Misgav & Johnston, 2014;Najib & Hopkins, 2019b;Scheld, 2007). A considerable body of literature has focused on Muslim women's veiling practices, drawing some connections between veiling, spatial mobility and everyday feminist geographies (G€ okarıksel & Secor, 2015;Hancock, 2008;Hancock & Mobillion, 2019;Secor, 2002;Siraj, 2011). For example, one of the reasons women are assumed to veil is that it facilitates movement in public spaces (Bullock, 2002;Deeb, 2006).…”

“…Recent research on the socio-spatial effects of Islamophobia in Paris and London highlights the importance of visibility and dress, especially among women who are easily identified as Muslim due to the hijab and consequently are the first ones to be victimized. This has implications on their spatial mobility, as some women choose to avoid areas where they have experienced discrimination, while others modify their dress (Najib & Hopkins, 2019a, 2019b; see also; Hancock & Mobillion, 2019). However, the significance of the female head covering is complex and has changed over time as social and political forces have been coded in different forms of dress with a fluidity of meanings (Ahmed, 2011).…”

“…Clothing can be seen not only as reinforcing gender identity, but also other identities, such as ethnicity, religion, class, and sexual orientation. Women's clothing practices create, divide, and display identities, revealing or concealing them (Goodman, Knotts, & Jackson, 2007;Guy & Banim, 2000;Hancock & Mobillion, 2019). While clothing practices have been explored from cultural and religious lenses, among others, clothing as a practice that is influenced by geopolitics has not been studied widely until recently.…”

The dynamics of public opinion following terror attacks: Evidence for a decrease in equalitarian values from Internet Search Volume Indices

“…The rise of those beliefs is closely linked with increasing debates surrounding the wearing of hijab by Muslim women in French public places . This, along with the idea that Islam and its practices are fundamentally incompatible with laïcité because they are too remote from France's alleged 'Christian cultural roots' and go against gender equality principles (this prevalent use of gender equality principles to express nationalistic sentiments has been labelled 'femonationalism' see Hancock & Mobillion, 2019).…”