The veil you know: Individual and societal-level explanations for wearing the hijab in comparative perspective

Al-Kazi, Lubna; González, Alessandra L.

doi:10.1177/0037768618800414

Cited by 6 publications

(2 citation statements)

References 23 publications

(27 reference statements)

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“…Individual and societal preferences were determined on Hijab wearing women of Kuwait and Egypt with strong affinity and belief as outcome behind it. Cultural and religious factors were the other noteworthy highlights for wearing Hijab [20]. Similar results were noted in this study as well.…”

Section: Discussionsupporting

confidence: 91%

Perceptions Reasons and Barriers in Observing Purdah (Hijab) among Female Undergraduate Medical Students

Haroon¹,

Hussain²,

Malik³

et al. 2022

JCBI

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Hijab is practiced by global Muslim women as an obligation of their religion and protection.The objective of this study was to determine the frequency of Hijab with comparison of the awareness, perceptions, practices and identify barriers to hijab wearing among female medical undergraduate students. A descriptive study in four randomly selected Medical Colleges of Peshawar, Pakistan was conducted among 370 female undergraduates with 95% confidence interval and 5% margin of error. All female students were included in the study with consent however sick, absent with no consent were excluded. The validated questionnaire had 18 questions of knowledge, attitude, practices and barriers. The collected data was analyzed through SPSS Version- 21 with descriptive statistics for categorical variables through frequency and percentages. A total of 327 females with response rate of 88.37% completed the questionnaires. The mean age was 20.81 + 2.48 years. Hijab wearing females were 58.8%, 16.5% were without Hijab however 83.5% females were unaware of Hijab timing. The 76.1% females had no problems in observing hijab. The 68.8% hijab wearing females were satisfied, 1.5% felt safe and 3.4% were comfortable with it. Reasons for observing purdah were 63% religious, 23.2% for protection, 2.8% as a part of uniform and 7.6% due to family pressures. Perceptions of hijab were 90.5% religious, 73.7% to society pressure, 5.8% as a part of the dress code and 3.7% as a piece of cloth only. Hijab awareness was 95.1%.This study concluded that hijab is considered a religious duty and obligation with comfort and protection among the female undergraduate students of Peshawar, Pakistan.

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Section: Discussionsupporting

confidence: 91%

Perceptions Reasons and Barriers in Observing Purdah (Hijab) among Female Undergraduate Medical Students

Haroon¹,

Hussain²,

Malik³

et al. 2022

JCBI

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“…Oleh karena itu butuh upaya yang disengaja untuk mengklaim kembali jilbab dan cadar sebagai pernyataan identitas asli (Al-Kazi and González 2018;Mernissi 1991) Kondisi di negara Oman yang memang memiliki akar sejarah penggunaan cadar tentunya berbeda dengan konteks Aceh, di mana penggunaan cadar belum pernah ditemukan dalam catatan sejarah masyarakat Aceh. Belum ditemukan referensi sejarah yang menunjukkan bahwa muslimah Aceh pernah menggunakan cadar dalam kehidupan sehari-hari.…”

Section: A Pendahuluanunclassified

Fenomena Bercadar Perempuan Aceh Kontemporer dalam Analisis Sejarah, Budaya dan Teologi

Hakim

2023

JSAI

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The phenomenon of wearing a face veil (bercadar) in Aceh, which has now become a model for Muslim women's attire, is believed to have originated not from local eccentricities but from local traditions. The practice of wearing a face veil represents a newly formed cultural expression in the contemporary religious context of Acehnese Muslim women. This article explores various aspects related to the use of the veil among Muslim women in Aceh today, including the historical emergence of the veil within the socio-cultural context of Acehnese society, the cultural and objective conditions of Acehnese society that allow for the emergence of the veil, and the theological motives underlying the contemporary usage of the veil by Acehnese women. This study is based on observations and interviews. Observations were conducted on the increasing number of women wearing the veil in society, particularly among students at various universities and educational institutions in Aceh. The study indicates that although the veil does not have historical roots in Acehnese fashion, it is still accepted as a new Islamic culture. The use of the veil in Aceh has become a cultural necessity as Aceh opens itself up to a globalized world system, which inevitably leads to intercultural connections. The theological significance of wearing the veil among Acehnese Muslim women also indicates an increased awareness of improving their relationship with the Divine Creator. Therefore, the phenomenon of wearing a face veil as a contemporary fashion style among Acehnese Muslim women to express their religious identity is not bound by local history and even remains open to embracing cultures and expressions of beliefs from outside, as long as those cultures do not contradict Islamic values. Abstrak Bercadar yang kini menjadi sebuah model berpakaian muslimah Aceh diyakini bukan berasal dari tradisi lokal keacehan. Fenomena bercadar merupakan sebuah bentukan budaya baru dalam ekspresi keagamaan muslimah Aceh kontemporer. Artikel membahas beberapa sisi terkait penggunaan cadar di kalangan muslimah Aceh hari ini yang meliputi; sejarah kemunculan cadar dalam konteks sosial budaya masyarakat Aceh, budaya dan kondisi objektif masyarakat Aceh yang memberi ruang kemunculan cadar, dan motif teologi dalam konteks penggunaan cadar perempuan Aceh kontemporer. Kajian ini didasarkan pada observasi dan wawancara. Observasi dilakukan atas fenomena pemakai cadar yang semakin bertambah dalam masyarakat, terutama dari kalangan mahasiswa di beberapa universitas dan lembaga pendidikan lainnya di Aceh. Kajian ini menunjukkan bahwa meskipun cadar tidak memiliki akar sejarah dalam model berbusana di Aceh namun tetap diterima sebagai sebuah budaya baru yang islami. Penggunaan cadar di Aceh menjadi keniscayaan budaya ketika Aceh membuka diri dalam sebuah sistem dunia yang global, yang memungkinkan terjadi keterhubungan antar budaya yang tidak mungkin terelakkan. Penggunaan cadar di kalangan muslimah Aceh ini secara teologis juga menunjukkan peningkatan kesadaran memperbaiki hubungan yang lebih baik dengan khalik. Dengan demikian fenomena bercadar sebagai gaya berpakaian muslimah Aceh kontemporer dalam mengekspresikan identitas keagamaannya tidak terikat oleh sejarah lokal dan bahkan membuka diri untuk menerima budaya dan ekspresi keyakinan yang berasal dari luar selama budaya itu tidak bertentangan dengan nilai-nilai Islam.

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Anti-oppressive Practice in Social Work with Women Wearing Hijab

Afrouz

Crisp

2022

Muslims in Global Societies Series

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Religious beliefs are central to the identity of many people, often signalled by their physical appearance, for example, clothing, hair or jewellery. If prevented from such a form of self-expression, some take action against what they consider a contravention of their human rights. The predominance of this discourse can obscure the possibility that there are others who are forced to signal a religious viewpoint which they may not subscribe to. This chapter explores the wearing of hijab by Afghan women who have lived in Australia less than 10 years. While some choose to wear hijab, there were others who spoke of being forced to wear hijab as a form of domestic violence. Furthermore, whereas for some, not wearing hijab represents a freedom to dress in accordance with their understandings of Australia as a secular society, a few felt that wearing clothes which marked them as Islamic increased the likelihood of attracting xenophobia and discrimination. Hence, for many women, decisions around hijab represented compromise between the demands of their family, the Afghan community and the wider Australian society, rather than a free choice. Consequently, if social workers assume women’s religious beliefs and identity are congruent with their appearance they may inadvertently be contributing to women’s oppression. As such, this chapter explores notions of anti-oppressive practice when working with Muslim women living in non-Muslim majority countries, particularly in respect of dress codes which are associated with Islam.

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The veil you know: Individual and societal-level explanations for wearing the hijab in comparative perspective

Cited by 6 publications

References 23 publications

Perceptions Reasons and Barriers in Observing Purdah (Hijab) among Female Undergraduate Medical Students

Perceptions Reasons and Barriers in Observing Purdah (Hijab) among Female Undergraduate Medical Students

Fenomena Bercadar Perempuan Aceh Kontemporer dalam Analisis Sejarah, Budaya dan Teologi

Anti-oppressive Practice in Social Work with Women Wearing Hijab

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