Abstract
Niqab, the practice of veiling the face, is adopted by a small percentage of Muslim women in Canada, yet it is the most controversial piece of clothing. Such a practice is stereotypically seen as ‘backwards’, unwarranted, and forced. Some will even go as far as declaring the religious practice as “un-Canadian”– demanding a public ban. But for Muslim women, the Niqab means so much more and it can be defined in many ways. This MRP is a narrative analysis of three Niqabi experiences of this Islamic practice. With Islam as the worldview or lens for this research, these three stories serve as ‘counter narratives’, showing Niqab as a symbol of resistance, power and choice. They also serve as education for those seeking to better support and understand Niqab. In the words of one scholar thinking about this moment during COVID-19, of veiling the face, it might be that “We are all Niqabis now.” Key Words: Niqab, face veil, face-veil, Burqa, Hijab, Muslim, Muslim women, Islam, resiliency, resilient, niqab ban, burqa ban, COVID-19, Coronavirus, pandemic, Islamophobia, 9/11
Highlights
These are probably a few of the words that come to mind when some look at a Muslim woman wearing the Niqab
If one steps away from this white gaze and reflects, one would question their own assumptions. Is she really oppressed? Can she be forced? More importantly, who defines oppression and freedom: the outsider, who claims that she is only liberated when she refuses to practice her religious beliefs and thereby, take off her Niqab or the complete insider, the Muslim woman who feels liberated because she has chosen to wear a piece of clothing that faithfully defines her identity?
Zainab expressed similar views as it becomes one's responsibility to represent their faith with the best of manners. She felt that Muslim women who choose to wear the Niqab, should be prepared to be the best version of themselves and show the beauty, peace, kindness, acceptance, and easiness that Islam preaches
Summary
Recruitment this research study was inspired by my own experience, to create strong counter narratives, I had to find other Muslim women who have chosen to wear the Niqab. I would have loved to have a large sample size, with my narrative methodology and MRP restrictions around time and length, I worked with a handful of women 18 years and older who have chosen to wear the Niqab Another essential criterion was that participants must identify as educated and be able to speak and understand English. Intelligent, and inspiring women agreed to participate in my study and raise awareness about Muslim women choosing to wear the Niqab They spoke both about their struggles and achievements while adopting an extremely controversial piece of clothing in the West. I would face regular people just, you know, one of them was like out of curiosity, like ‘why do you wear that’, and the heat or people even coming up and touching my clothes, by my abaya like on my sleeve or even my Niqab and just be like ‘aren’t you hot in that?’ When it’s summer right you’re saying that but everybody was hot, cuz you know, everybody was just hot, but I’m just covering, wearing something extra maybe? But everybody was hot and it wasn’t like I was more hot than everybody else, if that makes any sense? (Sarah, 231-237)
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