Most of the propositions and researches that dealt with fashions in the Middle East, specifically this region from the world, from a historical perspective have not been sufficient, and were ...characterized by many aspects of immature thinking, in addition, they have been varied in quality. This can be attributed to many factors including: the focus in the field of researches and Middle East studies is on languages, arts, history, and political thinking of the region. Other factors are the information asymmetry, the differences in sources and references, in addition to differences in the scientific value of these sources added to the difficulty of gathering them at the same time especially that these sources are scattered in many places whether in the literary and non-literary texts written with many Middle Eastern languages. Starting from this standpoint, this study seeks to address the topic of hijab and burqa from the Islamic perspective from a historical analytical viewpoint and their influence in the Islamic fashion system and their development over successive historical periods within certain geographical frameworks, as they are part of the Islamic dress code, let alone being influenced by social, religious, aesthetic, economic and political levels according to the reflection standards on the spirit of the society over the years, based on a group of Islamic documents, manuscripts drawings and paintings, in addition to some important documents about Arab clothes and fashions in the manuscripts, paintings and ornamental pictures, as well as the illustrations in the Arab books that date back to the period between 5thc. and 20th c. From this standpoint, this study seeks to address the topic of the “AL- Burqaa” and the veil in the Islamic perspective, from a historical and analytical point of view, and its impact on the Islamic system and its development through successive historical periods in certain geographical frameworks, as part of the Islamic clothing system, as well as its influence on social, or religious levels , Or aesthetic, economic and political, according to the criteria of reflection on the spirit of society over the years. Depending on a set of documents, manuscripts, drawings, and Islamic paintings, as well as some important data on Arab clothing and fashion in manuscripts, paintings, and decorative pictures, and illustrations found in Arabic books dating back to the period between the fifth century and the twentieth century AD. Among urban and rural residents, or in different societies and social groups, whether Arabs or Muslims.
Clothing helps people to publicly manifest the irreligious or cultural identity. In the Islamic world, Burqa is considered agarment of modesty both in the religious and cultural contexts. This ...corpus-assisted discourse study aims to find out the behavior of the press and the actual Burqa users by analyzing the corpora of Pakistani and British newspapers through the SketchEnginesoftwareand field surveys in the form of audio interviews and questionnaires with the help of the Grounded Theory and Thematic Analysis.This study looks at different forms of collected data to drag out the image of the Burqa created by the press and used by its actual users to show their distaste for thecultural-cum-Islamic Burqa such as the Shuttlecock. The current study takes into account both qualitative and quantitative research paradigms to triangulate the findings retrieved from the analysis of the newspapers discourse; which is mainly based on retrieving the keywords in context, their collocates and concordances and the field surveys; which will be analyzed with the help of coding process.A conceptual framework has been designed for the current study using the principles of the Grounded Theory and Thematic Analysis to categorize the important themes. The analysis of the current study will also reveal the future of Burqa or Purdah garments in the Pashtun culture. This contrastive analysis sheds light on thereasons why females in the Pashtun community are divided on the use of the Burqa and explains why some Pashtun women prefer to continue wearing it
Over the past decade, several European states have moved to ban or restrict the wearing of Islamic face veils. Supporters of these bans maintain that they are necessary to ensure national security ...and cultural assimilation. Opponents, on the other hand, argue that prohibitions on the veil unjustly restrict the religious liberty of Muslim women. Interestingly, though, despite the controversy surrounding restrictions and bans on the veil and conflicting expectations on the effects of these limitations, little research has attempted to rigorously analyze their effect on radicalization. We seek to address this gap through a statistical analysis of the effects of these laws on Islamist terrorism in the states of Europe. We find that states that enforce veil bans are indeed statistically much more likely to experience more and more lethal Islamist terrorist attacks than countries where such laws do not exist.
The lexicon of immigrant writers in Italy is full of words derived from their mother tongues. Among the semantic fields most involved is undoubtedly that of fashion. We find many clothes, dresses, ...fabrics typical of the areas of emigration to Italy: Arab world, states of sub-Saharan Africa, Middle East and Asia. Some of these are attested in Italian for a long time now (burnus, fez, sari); others are very recent, in correlation with migration and the presence of immigrant communities in Italy. The term ‘migratismo’ has been proposed for this class of words. Some ‘migratismi’ have already spread in Italian and recorded in vocabularies (for example the veils of Islamic women: burqa, hijab, niqab). Their circulation has produced derived and compound words (burkini, antiburqa). Others are well detectable in the italian literature of migration, where the authors explain the meaning with a gloss or in a note. Searches in archives and databases allow to understand the real circulation of these words.
Abstract
In 2014 and 2017, the European Court of Human Rights, respectively, upheld France’s and Belgium’s general bans on wearing face-covering veils in public. Whereas both the acceptance of ...ensuring the minimum conditions for ‘living together’ as a legitimate aim and the recognition of a wide margin of appreciation appear to demonstrate a pluralistic approach taken by the Court, this article examines the Court’s understanding and application of the principle of pluralism in its reasoning and, in this way, explores why and how the Court’s pluralistic view has led to an anti-pluralistic outcome. It purports to show that it was precisely a majoritarian conception of pluralism that has led the Court to make decisions to the disadvantage of minorities. Moreover, it illustrates how the European multilevel system of human rights protection should be developed in support of the realisation of pluralism.
Visiting Oman, one firstly encounters wide roads and exaggerated decorations of house façades—situated behind high walls. These broad roads and decorated dwellings are unlike traditional Omani ...architecture which can be identified as very sensitive to scale and climate. Omani architecture can also be visualized from the narrow streets and low height buildings across many well-preserved villages; built using humble mud or stone structures. Another encounter one might have is the traditional ‘Omani burqa.’ It is worn by some Omani women, originally designed for protection from dust and sand, which mimics the features of a falcon. Lately, the ‘Omani burqa’ has developed into a true fashion-item and is used as a ‘face mask’ with different colors and shapes. Fashionable burqas are often decorated with shimmering crystals or diamonds which differs from the traditional design. What is visible behind the ‘burqa’, the ‘eye’, and the ‘burqa’ itself, become quite embellished, subsiding the importance of the other parts of the face. The façade design of a modern Omani house and its walls are like the modern ‘burqa’ and the ‘eye’. Even though the house is separated from the street by high walls, the importance of visual access from the street to façade can be perceived from the highly decorated house façades, and decorated walls at the same time. This study—using visual analysis of house façades in Salalah, Oman—attempts to identify the architectural elements used in architectural design. These elements are repeated all over Oman, to accentuate visibility from the street to the façade. Eventually, the study concludes that the importance of the visuality from the street to the façade, in a changing ‘closed’ society, is the leading factor for the embellishment of the wall and the façades, rendering the overall design behind the wall insignificant.
The full veil continues to monopolize the spirits in France. Few are those to take into account women who wear it as subjects by freeing themselves from stereotypes. Public discourse on the contrary ...has largely unsubjected them. Our study offers a dive into the heart of the subjectivity of these women in order to understand how some of these subjects could become anti-subjects. Under the pretext of liberating them, legislative measures and popular reactions have led some to become radicalized.
Why has the face veil become the centre of political debates about Islam in urban contexts? What kinds of experiences and ideas have animated its framing as a practice in need of regulation? Focusing ...on Spain, we argue that space and emotion are the key categories for explaining the micro-politics of face veil conflicts and that constitute face veiling as an object of contention "on the ground". We suggest the notion of regimes of public space and highlight three central components: (1) understandings of ideal public space; (2) regimes of urban visibility; (3) emotional regimes. Taken together, these dimensions filter forms of inclusion and exclusion that emerge from regulatory practices and feed into graduated forms of urban citizenship and frame people's sensibilities. The article also illustrates how the spatial analysis complicates the secular-religious dichotomy.
Burqa or in Arabic An-Niqab is used to cover the entire face of a woman, except the two eyes. The burqa is not obligatory according to Syafi’i madzhab, which is followed by the majority of Indonesian ...Muslims. In this study, researchers used a survey to develop an understanding of veiled female students’ attitudes about themselves, their experience wearing a burqa, interactions with peers, and their perception of how other members of their academic community perceive them. The survey used Likert-type items. The sample in this study was 100 students from three general universities in South Kalimantan: Antasari State Islamic University, Rasyidiyah Khalidiyah Islamic College, and College of Quranic Sciences. The key findings include that 58.2% indicated a willingness to form associations with any women; 17.7% said they were happy associating only with the veiled community. A total of 13.9% said that sometimes they were told to take off their burqa when they were in the classroom. While most said they were never bullied on campus (67.1%), 19% said they were often bullied. Most (78.5%) said that they were given freedom even though there was a suggestion to open their faces when education and learning were taking place. KCI Citation Count: 0
Drawing on a multimodal approach to Critical Discourse Analysis (CDA), this research critically examines the 2017 "burqa stunt" of Australian far-right populist politician, Pauline Hanson. Adapting ...Scalmer's (2002) conceptualisation of the "political gimmick", this paper makes the following arguments: Firstly, that Hanson's "burqa stunt" must be understood as an articulation of Islamophobia and political performance. It was the interplay of Hanson's radical right and populist ideologies that informed the stunt. As such, this paper bridges the ideational and performative approaches to populism. Secondly, the stunt was the product of the mediatisation of politics and the logics that govern contemporary media in Australia. The aim of Hanson's stunt was clear: to generate controversy and media attention. In this, the "burqa stunt" was incredibly successful and was extensively covered both nationally and internationally. The stunt was the most overt expression of the anti-Muslim racism that has defined Hanson's contemporary political resurgence. This paper furthers our growing understanding of how far-right populist actors strategically employ performance strategies designed to generate controversy and media attention. It also highlights how racist far-right actors are able to articulate Islamophobia in novel ways that exploit the logics of the contemporary media environment.
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