...are some differences to be highlighted. The hijab is a veil that mainly covers the head, but also covers the chest. This veil is worn mostly by women who have reached the age of puberty. The veil is usually worn in public or in the presence of males that are not a part of the immediate family. The hijab represents a sense of modesty and it is said in Islam that the hijab also separates the world from God, thus, a divine accessory. While the above is a metaphorical separation, the hijab also has a physical separation, which is said to separate women from men in the public realm. Other than the hijab representing modesty, it also represents morality and privacy. To go even further a little, some women who wear the hijab see this accessory as a part of their identity, connected to their culture and religious beliefs. The wearing of the hijab for many women is a sign of respect and devotion to God as well as their religious belief system. The burqa, also called chadri, is a dress that covers the entire body and it is predominantly worn by women. In some Islamic beliefs, the burqa is suitable for women when in public, because it is a garment that covers their entire body. Differently than the hijab, where hands and the face can be exposed, the burqa includes the veiling of the face with a piece of cloth that is pierced with holes for a little transparency for the women to see through. The veil covers the entire face and this rectangular piece that...
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...A veil is an article of clothing or cloth hanging that is intended to cover some part of the head or face, or an object of some significance. It is especially associated with women and sacred objects. One view is that as a religious item, it is intended to show honor to an object or space. The actual sociocultural, psychological, and sociosexual functions of veils have not been studied extensively but most likely include the maintenance of social distance and the communication of social status and cultural identity.[1][2] In Islamic society, various forms of the veil have been adopted from the Arab culture in which Islam arose The first recorded instance of veiling for women is recorded in an Assyrian legal text from the 13th century BC, which restricted its use to noble women and forbade prostitutes and common women from adopting it.[citation needed] The Mycenaean Greek term a-pu-ko-wo-ko meaning "craftsman of horse veil" written in Linear B syllabic script is also attested since ca. 1300 BC.[3][4] In ancient Greek the word for veil was "καλύπτρα" (kaluptra, Ionic Greek "καλύπτρη" - kaluptrē, from the verb "καλύπτω" - kaluptō, "I cover"[5]) and is first attested in the works of Homer.[6][7] Classical Greek and Hellenistic statues sometimes depict Greek women with both their head and face covered by a veil. Caroline Galt and Lloyd Llewellyn-Jones have both argued from such representations and literary references that it was commonplace for women (at least those of higher...
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...Islam and Muslim women who wear their headscarves, veils, hijab etc. In the first part of the text we get a short but very clear and accurate summary of the problems and issues of having to wear a veil or any other Islamic dress that is supposed to cover your face, hair etc. Not to mention the questions being raised by the abolitionists. Rahmanara Chowdhury who is a 29 year old woman tells us her story and experiences with the hijab. Rahmanara's sisters and herself were already from a young age taught about hijab. Unlike her sisters she began to understand the spiritual reason behind the veil much more as she grew up. She was the first one in the family who had made the decision to wear a veil, and yet she was accepted by everyone. She thought she would have problems while interacting with people or doing group work in university, but it quite the opposite happened; she discovered that it was much easier to interact with people while wearing the veil. She would get a couple of stares every now and then, but it never bothered her. Text 1 is a short story about the former British minister and his experience with Islamic dresses. At first he found it very strange to talk "face-to-face" with a person you can't actually see, except their eyes. He felt very uncomfortable at first, but then he started asking women nicely if they could take the covering from their face, because he would feel more relaxed if he could actually see their face. Each time he asks the women if they could uncover...
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...suffering in her country. In the “the Complete Persepolis”, Strapi mentions a lot of kind of freedom such as religion, gender, education or political. In my point of view, she makes a good point that the gender and religion problem which is the big problem in society. At the beginning, in the first chapter “The Veil”, Strapi mentions about gender problem by sharing her story about the veil and school. The girls have to wear the veil at school but she does not know the reason. The veil and school become segregated by gender. She said that “we found ourselves veiled and separate from our friend” (Satrapi, 4). They must be separate in different classes if they do not wear the veils. It is kind of discrimination with students. The students are lack of freedom to do in school. They have to follow the rules that women have to cover their head and men cover arm. It is strict and makes student cannot comfortable in school. It is just a small thing about gender discrimination about outlook. This has a lot of effects to her family that Marjane’s mother gets assaulted for not wearing a veil, and at a demonstration against the veil, Marjane sees women getting beaten up. It is not fair for women especially in the modern family like Marjane’s family. Another problem in gender discrimination is the...
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...Part II In this section, I will examine veiling practices among Muslim women from an emic perspective. As Crapo (2013) describes it, “An emic description or analysis—that is, an insider’s or native’s meaningful account—may be written for outsiders but portrays a culture and its meanings as the insider understands it” (p.27). In her book chapter entitled The Veil in Their Minds and on Our Heads: Veiling Practices and Muslim Women, Hoodfar (1997) examines misconceptions and stereotypes surrounding this practice. From an emic perspective, Muslim women face unwarranted scrutiny over their choices from people who often have no understanding of the many reasons why women wear the veil. The reasons for wearing the veil may differ from individual to individual and from culture to culture (Hoodfar, 1997). In any culture, it is typical for motivations to vary in this way. For example, in America, wearing revealing clothing may signify confidence in one’s body for some and insecurity for others. There is rarely a one-size-fits-all explanation for any behavior. Despite this, Hoodfar (1997) notes that Muslim women living in North America and Europe often face harsh criticism over their choice to wear the veil, even though many people do not fully understand the practice, and admit to this when engaging Muslim women in conversation about the practice. Muslim women feel harassed and attacked about their choices no matter what they say, and are sometimes afraid of...
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...remove them? Their Koran (bible) states in a few verses one verse 33:59, addressed to the prophet Muhammad and his family: “O Prophet! Tell thy wives and daughters and the believing women that they should cast their outer garment over their persons (whom abroad): That is most convenient, that they should be known (as such) a not molested.” Verse 24:31 states, “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms.” But writes sociologist Ashraf Zahedi, of University of California, Berkeley Beatrice Bain Research Group, “These citations emphasize on modesty and covering neck and bosom. There is no reference to covering the female hair or to the head veil.” Women believe in Allah so much they stick with the belief of the veiling as part of their normal everyday lifestyle. They want people out in society to see them for their mind and personalities not for their beauty. “The veil has become a clichéd symbol for the west perceives as Muslim oppression, tyranny and zealotry all of which have little to do with the real reason why Muslim women veil” says Jennifer Heath, editor of the 2008 book “The Veil.” The Islamic veil can refer to a...
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...Aflevering 1 Summary of the text “The many faces behind the veil” The text “The many faces behind the wheel” are written by Arifa Akbar and Jerome Taylor. The text concerns about a Muslim woman who wears a veil/hijab. They wear it to break free of society. Rahmanara Chowdhury age 29, is one of these women who wear the veil. Rahmanara lives with a family with seven daugthers. All of Rahmanara’s sisters wear the hijab, but none of them were forced to wear it. Rahmarana didn't wear the hijab until her teenage years. But when she did, her father accepts it, in a very special way. “He just stood there watching me, but he never said anything, he just accepted it there and then.”1 Rahmanara feels comfortable while wearing the hijab, she feels like nobody can stop her. Rahmanara and her sisters respect each other’s choice about wearing the hijab. Rahmanara’s opinion about people, who doesn’t wear the hijab is liberal. She does this for her God and not for people. An outline: In the following text I have to give an outline of the various attitudes to wearing the veil in three texts. The first text “I want to unveil my views on an important issue” brings out that Jack Straw interviews a Muslim lady who wears a Niqab. She covers all of her face in clothes, except the eyes. Jack isn’t comfortable with interviewing these women, because he can’t talk to her “face to face”. But Jack does respects muslims choices on wearing Niqabs and other headwearings. Since they don’t break any...
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...overall practice. Although many people trace veiling back to the Islamic world, its practice is known to have begun long before Islam. According to Paul, an early Christian writer, veiling was common to all women who chose to pray/prophesize in churches(Tariq 2013, 498). Veiling was argued to have started as a sign of privilege and modesty during early Greco-Roman civilizations, and it served as a way of concealing the erotic parts of the female body. Whenever it comes to the topic of burqas, most would readily agree that it is an item of oppression that reinforces patriarchal control. This opinion revolves around the notion that, women are usually forced by men to wear the garment in certain parts of the world such as Iran, Afghanistan, and Saudi Arabia, and usually due to fear of being beaten, imprisoned, or killed, many of these women submit to wearing it(Auchter 2012, 380). Where some are convinced that the burqa is an “automatic representation of a woman’s submission to a man,” others maintain it has several other meanings( Heider 2012, 94). I strongly believe the burqa should be a personal choice for all women, regardless of where they live and not an...
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...for something other than itself. This statement makes you want to understand and make sense of those signs. Observing Yuna in figure01 who wears the hijab along western trends as a form of self-expression and her Islamic identity. Yuna’s iconic and idexcical sign is the head-scarf (hijab) as it is a performative agent through which the sense of common sociality is being achieved by practicing a dress code that is a visible identity maker, and that sends a message to outsiders. The syntagmatic signs according to Rose (2001) are those that gain their meaning from the signs that surround them in a still image. Yuna’s style and choice of ‘high street fashion’ and catwalk on trend make-up goes against the media’s stereotypical view on Muslim women. Hilal Plaza (2013) explains that most people who are unfamiliar with Islam are heavily influenced by the mass media,...
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...Mary Elrod Rockett English 101- Tuesday/ Thursday 26 July 2015 Behind The Black Veil According to Merriam Webster Dictionary, a veil is worn to cover or hide something else. In this case, Parson Hooper wears a veil to cover his “secret sin.” Being a minister, he is exposed to many sinful situations that are difficult to avoid and he covers his self- conflict with a black veil. Throughout this eye- opening parable, “The Minister’s Black Veil,” by Nathaniel Hawthorne, there are both, positive and negative effects of Mr. Hooper’s black veil. Hawthorn reveals whether or not Mr. Hooper’s black veil is worth wearing by the time he dies at the end of the story. The first time Mr. Hooper wears his black veil, people immediately feel frightened and wonder why their minister “has gone mad” (Hawthorne 9). Mr. Hooper does not mean to scare everyone, he is simply covering his face from the world, in which he says, “If I hide my face for sorrow, there is cause enough and if I cover it for secret sin, what mortal might not do the same?” (Hawthorne 35). Everyone speaks only of bad things about him, “I would not be alone with him for the world. I wonder he is not afraid to alone with himself” (Hawthorne 16). Even his fiancé questions their relationship. No one wants a husband whose face is always covered by a depressing veil. He refuses to remove it and explain to her why he is wearing this veil. Mr. Hooper loves Elizabeth dearly and does not want her to leave him, “Have patience...
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...what failing. As men the power we should be aware of is feminine power over us. Any man who loves a woman is under her power; in most cases he is not aware of it. In this art work which was done by Picasso, I see the power of women over men. As men we think we stronger than women. We can do lot things that women cannot do. In fact, they have the power to make us do what they want us to do. Demoiselle is oil on canvas painting done by Picasso. In this art work, I see Picasso painting five ladies. The painting is for young ladies. Picasso painted the ladies in cubic form which was the modern way to pain at that time. By looking at the painting, you see that all the figures inside have almost the same face but different size of the body. In my opinion, the women body is what put pressure on the man. Most of strippers in clubs have a nice, beautiful body; men are attracted to the body more that the soul. If the woman has a nice body, she more likely to have the man does what she wants in order for him to have a piece of the cake. In the painting, Picasso had drawn the women body parts in different ways. This indicates the different parts of the body that man likes in general. Some man likes the legs, others like the boobs. At the end, the women body is what allowing her to control man. One element that attracted me the most is why Picasso painted all the figures with eyes looking straight at the person who’s looking at the painting. These shows how confident the woman...
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...Women will always find themselves chasing an elusive identity and dream unless they embrace who God made them to be according to the Bible. Women must come to accept their femininity. God has made them different purposefully. Physically, they are different, being generally weaker and crafted to bear and nurse children, and they have different emotional needs as well. Peter exhorts husbands to treat their wives in an understanding way because they are different, being women, and men need to understand this (1 Peter 3:7). Women must come to define womanhood based not on the culture or even what well-meaning Christians might assert but on the Word of God. The Bible says that a woman does well if she bears children (Psalm 128), and it doesn’t condemn a woman as inferior if she remains unmarried, does not have children, or cannot have children (Matthew 19:12). The Bible says that women should be workers at home (Titus 2:5), but it also allows for them to do profitable business ventures (Proverbs 31:16). The Biblical ideal is for men to provide for their families and for women to stay at home to raise the children. Unfortunately, this will not always work out perfectly, and both men and women need to be willing to adapt and be flexible and understanding. If it is possible for a mother to be with her children and raise them, then there is no Biblical reason to excuse her from not doing so. Though a stay at home mother might feel at times like she is...
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...example, women of the 19th century were primarily expected to marry and serve their husbands’ wishes, not receive an education, go out with friends, or find new forms of amusement. Instead, women were required to be at home and loyally obey their husbands. But how long can one go without exploring the inner intricacies of oneself? In her critical essay “Laugh of the Medusa”, Hélène Cixous looks upon the woman who “allows herself to be threatened by the big dick” (347) with contempt and scorn. Still, this intimidation that men have instilled in women is not easily overcome. Colette (1873-1954) and Jean Stubbs (1926- ) expose the risks that come with the discovery of a woman’s true desires in their short stories, “The Secret Woman” and “Cousin Lewis”. When the false woman is revealed, she suffers and is tormented by ridicule or shame even more than when she was in hiding. Cixous wants women to stand out and be who they are by embracing their bodies and being proud of their femininity. Women need to stop being reduced to “the servant of the militant male, his shadow” (338). “Laugh of the Medusa”, is a proclamation to women writers to “write about women and bring women to writing” (334) and to stop hating themselves and hating other women for being women- celebrate each other’s femininity and set free the body! Cixous wants women to make the world fear them though their identity and femininity; not fear the world because they are insignificant servants of the male. Women should not...
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...PROFESSIONS FOR WOMEN by Virginia Woolf “Professions for Women” is an abbreviated version of the speech Virginia Woolf delivered before a branch of the National Society for Women’s Service on January 21, 1931; it was published posthumously in The Death of the Moth and Other Essays. On the day before the speech, she wrote in her diary: “I have this moment, while having my bath, conceived an entire new book—a sequel to a Room of One’s Own—about the sexual life of women: to be called Professions for Women perhaps—Lord how exciting!” More than a year and a half later, on October 11, 1932, Virginia Woolf began to write her new book: “THE PARGITERS: An Essay based upon a paper read to the London/National Society for women’s service.” “The Pargiters” evolved into The Years and was published in 1937. The book that eventually did become the sequel to A Room of One’s Own was Three Guineas (1938), and its first working title was “Professions for Women.” The essay printed here concentrates on that Victorian phantom known as the Angel in the House (borrowed from Coventry Patmore’s poem celebrating domestic bliss)—that selfless, sacrificial woman in the nineteenth century whose sole purpose in life was to soothe, to flatter, and to comfort the male half of the world’s population. “Killing the Angel in the House,” wrote Virginia Woolf, “was part of the occupation of a woman writer.” That has proved to be a prophetic statement, for today, not only in the domain of letters, but in the entire...
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...further from what it seems. Henrik Ibsen, the writer of Hedda Gabler, seems to not be telling us the personal story of the woman Hedda Tesman, but showing us the faults of society for that time period in terms of the roles of women. “The Trapped Woman”, is a term I will use to describe the role of “The Woman” in the late 19th Century. Henrik Ibsen appears to be showing us through Hedda’s life that no matter the apparent strength or background of a woman during the 19th century, they are still trapped in a way which forbids them to be who they truly are. Hedda Tesman, as described early on in the play, due to her background and personality, should in no way be anything but in complete control over her life. As stated by Aunt Julle, “General Gabler’s daughter. What a life she had in the general’s day!” (Ibsen). This statement in the beginning of the play almost immediately foreshadows her unhappy life in her current state. Due to the roles of women for that time period, she is just the representation of all women in her situation at the time. Women in the 19th century had very minimal rights. When a woman becomes married, the rights of woman are immediately given to their spouse, which in Hedda’s case is Jürgen Tesman. One can make the assumption that for women in the 19th century, marriage is actually closely related so slavery, in that the woman is owned by the man, in every way possibly (Buckner). Hedda’s character shows us of a woman seemingly aware of these truths, and...
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