Veiled Women Research Articles

The Cohesiveness of Veiled Women's Da’wah Communication Group

The purpose of this study was to understand the cohesiveness of the da'wah communication of veiled women in the guidance of Islamic teachings. It closely relates the perception of cohesiveness to the sensation component of the collectivity of group members. For example, communication, collectivity, cooperation, common goals, and interdependence of group members. The research method used is descriptive qualitative, case study research type. The subject of the study were 6 female informants, representatives of Hasanuddin University students who wore a veil in their daily life. The collected data were analyzed inductively. The result that the cohesiveness of veiled women's dakwah communication includes aspects of interpersonal communication cohesiveness, commitment cohesiveness, and cohesiveness aspects of achieving common goals. This aspect of cohesiveness focuses his life on life after death. This also makes them have a strong, cooperative, and sincere character together. The cohesiveness of da'wah communication to continually learn with Islam. It veils the research implication of the cohesiveness of women on equality for preaching, da'wah is the purpose of life so it unites them in da'wah efforts.Tujuan penelitian ini adalah untuk memahami kohesifitas komunikasi dakwah kelompok wanita bercadar dalam tuntunan ajaran Islam. Persepsi kohesifias sangat terkait dengan komponen sensasi kolektifitas anggota kelompok. Seperti, komunikasi, kolektifitas, kerjasama, tujuan bersama, dan saling ketergantungan anggota kelompok. Metode penelitian yang digunakan adalah kualitatif deskriptif, tipe penelitian studi kasus (case study). Subjek penelitian wanita bercadar sebanyak 6 informan, representatif mahasiswi Universitas Hasanuddin yang mengenakan cadar dalam keseharian. Selanjutnya, data yang terkumpul dianalisis secara induktif. Hasil penelitian bahwa kohesivitas komunikasi dakwah wanita bercadar meliputi aspek kohesifitas berkomunikasi interpersonal, aspek kohesifitas berkomitmen, dan aspek kohesifitas pencapaian tujuan bersama. Aspek kohesifitas ini memfokuskan kehidupannya untuk kehidupan sesudah mati. Hal ini juga menjadikan mereka memiliki karakter bersama yang kuat, bekerjsama, dan ikhlas. Kohesifitas komunikasi dakwah dalam upaya keinginan belajar bersama Islam secara terus menerus. Impilikasi penelitian kohesifitas wanita bercadar pada kesamaaan untuk berdakwah, dakwah adalah tujuan hidup sehingga mereka disatukan dalam usaha dakwah.

Precarious bodies: The securitization of the "veiled" woman in European human rights.

This article examines how judicial human rights in Europe have adopted the security politics that have swept across Europe in recent years and how, through the European Court of Human Rights' (ECtHR)decision-making over the veil they have contributed to the precarity of the Muslim woman's body. While suffering from stigmatization through securitization of the veil (I am using 'veil' to describe various garments such as the hijab, niqab and burqa. For the purposes of this article, this is a useful shorthand), covered Muslim women's (The concept of Muslim women is a misnomer because it suggests that Muslim women constitute a homogeneous group when they are not. Without denying their heterogeneity, its use here is suggestive of the way it is used by securitizing agents and narratives) attempts at strategic human rights litigation against bans on their clothing, including landmark cases such as SAS v. France, have failed. Institutional human rights in Europe have hijacked national governments' security narratives and thus been complicit in furthering the bodily vulnerability of covered Muslim women by sanctioning the public stripping of their clothing. This transgresses human rights' fundamental, normative, commitment to preventing bodily wounding. It exposes the conditionality and limitation of judicial human rights and endorses an idealized version of the exposed woman as free and equal. Moreover, by abandoning its role as neutral arbiter or audience, the ECtHR exposes human rights' ongoing link with neo-colonialism. The Court's decision-making raises the question of how veiled women might mobilize to desecuritize the veil. I suggest a return to the politics of rights combined with the "rebellious cosmopolitanism" resonant with Camus' politics to mount relentless protests against governance feminism and the Eurocentrism of institutional human rights for a return to "normal politics".

Excluding veiled women from French public space: the emergence of a ‘respectable’ segregation?

ABSTRACT The controversies around Islam in France have given rise to a series of public policies. Such measures have led to an expansion of what is usually referred to as ‘public space’ and a generalization of the principle of ‘neutrality’ which was previously only required of public officials. Limitations on the visibility of Muslim religious practice are intrinsically gendered since the controversies that led to political decisions were aimed at Muslim women, particularly those who wear a marker of Muslim religiosity: the hijab, a garment that covers their head. This article draws on the sociology of public policy to analyse concepts such as ‘laïcité’, ‘dignity’ and ‘fundamental values’ that have been used to legitimize the legal exclusion of veiled women from public space, paradoxically in the name of their emancipation.

Can a veiled Muslim woman speak? A feminist analysis of Shelina Zahra Janmohamed’s Love in a Headscarf (2010)

ABSTRACT Women’s presence in public spaces frequently attracts public gaze. More than any other item of clothing, women’s usage of the veil in public has generated controversy. Though the practice of veiling has been commonly held to preserve feminine modesty (in Christianity, Judaism and Islam); in modern times it is distinctively identified as an Islamic practice through which Muslim women are stereotyped as bodies deprived of sexuality and femininity. This study, using the framework of Islamophobia theorized by Allen, has explored the causes and effects of Islamophobic victimization of a veiled Muslim woman in Love in a Headscarf, a memoir written by Shelina Janmohamed. As a practicing Muslim who veils as an act of love for God and commitment to modesty, and as an immigrant who is acquainted with Western modernism, Janomohamed alludes to the wide gap between the perception of the veil, as a symbol of oppression, and the experience of veiling, as an empowering activity. Building on her identification, this paper concludes that recognition of the feminine, and the feminist sensibility of Muslim women who choose to veil their bodies is needed to understand the nexus between the veil, Islamophobia and oppression.

FASHION, JILBAB: BETWEEN RELIGIOSITY AND CAPITALISM, A CASE STUDY OF HIJABERS SURABAYA


 
 
 
 Hijabers Surabaya is a community of veiled women who become the mecca for young Muslim fashion . They are continuously creating the hijab with the latest fashions. Hijabs by Hijabers Surabaya are generally priced quite expensive. This situation raises the curiosity of researchers. How do Hijabers Surabaya present their lifestyle. And how is the relevance between fashion, hijab and capitalism in Hijabers Surabaya. To answer these problems, this study uses qualitative methods with the type of case study research. This qualitative research method was chosen in order to obtain in-depth and comprehensive research data regarding the lifestyle of Surabaya Hijabers and the relevance of fashion, headscarves and capitalism in Hijabers Surabaya. The data obtained were then presented descriptively and then analyzed with the social construction theory coined by Peter L. Berger. 
 
 
 

The effect of Islamophobia on Business Profits

Islam is the religion of rahmatan lil’alamin that brings prosperity on earth. The majority of the Indonesian population are Muslims. However, the reality is that Islam has been hit by a number of negative issues due to a series of terrorism events in various countries in the world including Indonesia. The media also contributed to the rise in islamophobia. As a human society who need income for their survival, Muslim communities seen islamophobia causing issues for their businesses. The rising number of cases of discrimination against Muslim women is causing a disruption in their socio-economic life. In Indonesia, there is also discrimination against veiled women, as the veil is viewed as a social stigma, associated with religious fanaticism and even terrorism. This study used qualitative approach in the form of transcendental phenomenology research to ascertain the effect of islamophobia on profits for businesses owned by Muslims especially the veiled woman in several region in Indonesia, that is in Tulungagung, Pasuruan and Malang. The results of this study demonstrate that there was a community change, with less tolerance extended towards Muslims. However, this rising Islamophobia did not affect the profits as long as the seller provided quality products and quality services that are able to satisfy customers.
 Keywords: Islamophobia, Business Profit, Islamic Accounting

Epistemic injustice and the veil: Islam, vulnerability, and the task of historical revisionism

ABSTRACT Academic work on the “veil”, while important in challenging commonly held ideas about Islam and gender, often falls into a familiar series of observations: veiled women are frequently excluded from these debates; women’s bodies and sexuality have become (or rather, taken on new significance as) battle grounds in arguments about national identity, religion, and culture; and the veil not only marks religious identity, but plays a role in the racialisation of religious minorities. Despite this important work, ideas about Muslims in general and Muslim women in particular seem particularly resistant to counter evidence. The essay employs work on epistemic injustice to develop an account of the persistence of negative attitudes towards Muslims. Connecting research on testimonial injustice and epistemologies of ignorance, I argue that epistemic injustice can help explain the epistemic significance of visible manifestations of Islam for white, European forms of knowing.

INTERAKSI SOSIAL PEREMPUAN MUSLIM BERCADAR

This study aims to determine the social interaction that occurs in veiledMuslim women in the Ummahat Community with the surrounding environmentand to see how the communication behavior of veiled women interacts with thesurrounding environment.This research uses descriptive qualitative method with the informanttechnique using purposive sampling technique. Data collection techniques carriedout by observation, interviews, and documentation. As for data analysis using theinteractive analysis model of Miles and Hubberman.Keywords: Social Interaction, Communication Behavior, Symbolic InteractionTheory, Veils.

Valeurs de référence de la vitamine D chez la Femme du Sud Tunisien

IntroductionTotal 25 Hydroxyvitamin D (25OHD) is currently considered as the most representative metabolite of vitamine D status. Low levels of Vitamin D have been reported in many countries even in sunnier regions especially in Tunisia. We aimed to establish a Vitamin D reference range in healthy South Tunisian women, using electrochimiluminesence assay. MethodsCross-sectional study has been conducted in the south of Tunisia including Tunisian healthy women. Each participant underwent a questionnaire, clinical examination, food survey and biological exploration. 25OHD reference range was determined according to the recommendations of the Clinical and Laboratory Standards Institute. Results279 women accepted to participate in the study, 21 were excluded for hypocalcemia with/without hyperparathyroidism. 258 women were included with a mean age of 41,29±17,06 years. 72% of participants were dark-skinned vs. 28% with a light phototype. No participants reached the recommended daily intakes of vitamin D and calcium. The average of 25OHD was 7,88±6,08ng/mL (IC 95%: 7,06 et 8,7). 25OHD levels were lower in dark skinned (P=0,06) and veiled women compared to others subgroups (P=0,03). ConclusionThere are a multitude of challenges that still deserve to be addressed. Despite recent technologies advances, 25OHD assessment and standardization remains complicated and needs to be discussed with clinicians when establishing practical guidelines and diagnosis cutoffs.

Veiling the Superhero: A Comparative Analysis of Dust and Qahera

This article conducts a comparative analysis of the Egyptian webcomic superhero, Qahera with Marvel’s X-Men superhero, Dust by analysing the symbolic meaning of the veil in their storylines. By applying existing research from both comic scholars and postcolonial feminist researchers, this article illustrates how the veil can be used as a tool to perpetuate colonial prejudices as we see with Dust - or subvert them in the case of Qahera. Through both humour and political allegory, Qahera the Superhero has created a sensitive narrative for the veiled superheroine which speaks to the everyday life of a veiled Muslim woman in Egypt.

HUBUNGAN ANTARA PENERIMAAN DIRI DENGAN PENYESUAIAN DIRI PADA WANITA BERCADAR

Every Muslim woman has the right to get the right and freedom to wear clothes that are in accordance with the guidelines of Islamic law and do not conflict with the norms and values that apply in society and culture in Indonesia. In Indonesia, the veil is still considered a taboo subject and has generated a lot of debate, the pros and cons regarding the use of veils among the people are still associated with Arabic culture, political elements, extremist groups and radical groups. This study aims to determine the correlation between self-acceptance and self-adjument in veiled women. The subject in this study were veiled muslim women in semarang, totaling 120 people. The sampling technique uses snowball sampling technique. Data collection uses a scale of adjustment with a discrimination index of 0,305-0,597 and a: 0,884. the self-acceptance scale with item discrimination index moved between 0,284-0,610 and a: 0,907. Analysis of the data in this st[udy used the Product Moment technique. Based on the result of statistical analysis� rxy: 0,776 with a significance level of p= 0,000 (p<0,01). The results of this study indicate that there is a positive relathionship between self-acceptance and self-adjusment in veiled women in semarang.

Media and Intervention: Examining Representations of Afghan Women in The New York Times

ABSTRACT In the 2016 U.S. presidential campaign, Republican nominee Donald Trump vowed to bring troops home from Afghanistan. After the election, in August of 2017, newly elected President Trump, with advice from national security adviser McMaster, decided to keep troops in Afghanistan. It is reported that the President was convinced to keep troops in Afghanistan after shown a black and white photograph of Afghan women in miniskirts from the 1970s (Eberhardt, 2017; Rucker & Costa, 2017). These photographs, in juxtaposition with images of veiled women, however, play a specific role in how we think about Afghanistan and intervention. Examining media representations of Afghan women, we explore media coverage in The New York Times, through a thematic analysis of 286 articles beginning with the U.S.-led invasion in 2001 up to 2018. We focus on coverage of Afghan women over the span of 17 years, paying close attention to news coverage following the invasion of Afghanistan in 2001, President Obama's direction to increase the number of military troops in the country, and President Trump's decision to keep troops in Afghanistan. This paper examines how Afghan women are presented in media coverage and how these representations contribute to larger discussions of intervention.

Negotiating boundaries in a hybrid climate: The story of a trans-disciplinary documentary film research

How can one apply trans-disciplinary methods to a practice-based research? The article addresses this question through a self-reflexive piece on a transdisciplinary documentary film presented as a Ph.D. research. The research focuses on the summer holiday practices of veiled women in Turkey to explore the triangular relationship between bodies, spaces and practices. The author argues that a trans-disciplinary research requires a multimethodological approach and demonstrates how documentary film analysis, fieldwork, participant observation, interviews, ethnographic filmmaking and documentary film practice can be applied together methodologically. Additionally, the article explores how artistic methods and narratives are used by the researcher to visually represent veiled women. Concepts such as negotiating through boundaries, third space and hybridity constitutes the recurring themes of the article.

Konsep Diri Perempuan Bercadar

The phenomenon of veiled women in NTT, especially in the Kupang City area itself, is an increase in wearing. This can be seen from the emergence of Islamic women's associations that have several members who wear the veil as found in Al-Wahdah Islamiyah in the city of Kupang. In social life, veiled women often get negative responses as they are considered. The purpose of this study is to find out and describe the self-concept of women who are veiled in Al-Wahdah Islamiyah, Kupang City. This study uses a qualitative approach to the type of phenomenological research. Participants in this study were five veiled women selected using the purposive sampling method. The method of data collection is done by the method of observation and in-depth interviews. Data validity test is done using the source triangulation method. The analysis technique uses the analysis technique of Miles and Huberman. The results showed that in the aspect of personal self-concept, social self concept, the ideal self concept of the five participants showed a good response. Such as dress code, behave in a social environment and have good desires for themselves and those around them.

DISKRIMINASI PEREMPUAN BERCADAR DALAM PERSPEKTIF HEGEMONI

This study aims to determine, describe, and explain people's perspectives on veiled women. The existence of community construction that veiled women are labeled as radicals, seen from the many historical phenomena about terrorism always related to women who use the veil. This study aims to look at discrimination against veiled women with a review of historical phenomenology in the study of hegemony. Through this research it can be seen that veiled women are labeled as radicals and terrorists. The understanding of hegemony emphasizes that hegemony will take place if the way of life, way of thinking and views of the people below and governing are influenced by the elite and the mass media. There should be no discrimination against women of any age, religion, ethnicity and status. All must be treated equally, fairly, and do not distinguish between culture, ethnicity, religion and social status. Discrimination in the use of veils in Indonesia which led to a ban on the use of veils on campus which later arose a criticism of the veil ban through the perspective of hegemony theory

Challenges of Veiled Woman in Society

This research aims to analyze the challenges faced by women who wear the veil in society. This research uses a qualitative method with a phenomenological approach, research data was taken through direct interviews with ten informants. All interview data was then analyzed thematically using Miles and Huberman qualitative data analysis. Research findings show that there are four challenging factors faced by women who wear the niqab, namely i) maintaining consistency in wearing the niqab, ii) difficulty in carrying out activities, iii) not getting permission from parents, iv) getting ridiculed by society. The results of this research can be used as initial data for subsequent researchers in studying different issues related to this problem as well as various other issues that are relevant to this context.

Literary Marketability in Fadia Faqir's My Name is Salma

This study addresses Fadia Faqir's novel My Name is Salma (2007) as promoting the marketability of the Arab woman writer who sells stereotypes and preconceived notions about the representations of Arab Muslim female subjects to the West. It specifically examines the ways in which Faqir uses a discourse that confirms cultural stereotypes, targets mainly a Western reader and enforces Western criticism of certain Islamic practices regarding polygamy, alcohol consumption, eating pork, Muslim women's veiling, and blind obedience to husbands, thus, producing a superficial, reductionist understanding of Islam. My Name is Salma is perceived as a culturally marketed literary work that reinforces a rigid Western discourse about Islam and the fragility of the position of Arab Muslim women, thus, positioning the novelist as mainly targeting Western audiences. Keywords: Arab women writers, cultural stereotyping, Fadia Faqir, marketability propaganda.

Voices Against Disavowal, Obscurantism, and Exclusion: The Year in Lebanon

Voices Against Disavowal, Obscurantism, and ExclusionThe Year in Lebanon Sleiman El Hajj (bio) Prologue: Dissident Voices in a Bleak Political Landscape Life writing may have been acknowledged as an independent, if interdisciplinary, field in literary criticism in the North American and Anglophone European contexts in the 1990s, but in Lebanon the 1990s marked the end of a protracted civil war (1975–1990), and the country's staggering corpus of postwar literature, in Arabic, French, and English, has been mainly geared toward fiction, rather than nonfiction. Against the backdrop of considerable social and political censorship in Lebanon, real-life accounts have been engineered into fictional prose over the past three decades. Since fiction is not assessed by the same "metrics of authenticity" (Smith and Watson) as nonfiction, fictional texts have provided a heuristic space for self-expression as well as social critique. Lebanese women authors, for example, have folded into their postwar novels "graphic glimpses into the tragic human consequences of violence," and have thus been able to "transcend confessional and political loyalties in order to concentrate almost entirely on the omitted stories of pain and suffering" (Khalaf 13). The repressive political climate that has spawned such narratives continues to date, even if life writing and its subversive voices are now becoming more audible. A number of bitterly contested social media-related arrests of activists, accused of libel against leading politicians and party leaders, were widely criticized as infringements on free speech in 2018 and 2019 (Alami; Azhari). The country was also polarized over indie rock band Mashrou' Leila, which was accused of blasphemy, sedition, homosexuality, and devil worship—not sufficiently evidenced to warrant legal action but enough to galvanize sectarian mass protests. The subsequent threats of violence from Christian right-wing groups led to the cancellation of one of the band's concerts scheduled for August 9, 2019 in Byblos, Lebanon; [End Page 121] what followed was an outcry in international media by Lebanese activists calling for secular freedom and civil rights (Hall; Kayssi). The past year saw a rise in academic as well as public interest in life writing across different modes, namely digital, audiovisual, and onstage narratives, particularly among activists and cultural practitioners interested in the life stories of people who have had traumatic experiences or suffered persecution and stigma, such as refugees, LGBT people, veiled women, atheists, sex workers, gender non-conforming individuals, and prisoners. An atmosphere of growing unrest and discontent, and the relatively long production time for biographies, autobiographies, and other personal narratives in print form, may explain why the latter were not the main vehicles for life writing in Lebanon this year. Life Stories Online: Veiled Atheists from Lebanon and Syria The debate around veiling, whether forced or voluntary, gained renewed traction in 2017 with a dispute in the classroom between a hijab-wearing sophomore student and a retiring professor at the American University of Beirut ("AUB 'Hijab'"). Soon after, Sarah Harakeh, a high school English teacher, published an incendiary personal narrative titled "I Am an Atheist and I Wear the Veil" about how her wearing of the hijab was a collective family decision, rather than an emblem of personal conviction or faith, of which she was devoid after becoming an atheist. One year later, Harakeh published the stories of ten Lebanese and Syrian atheists living in Lebanon. These women had reached out in response to her testimonial and wanted to express their own experiences of physical and mental abuse and their desires to emigrate:1 We took off the black abaya after we left the ISIS-occupied area in Syria, but then my parents made me wear the veil in Lebanon, not taking my opinions or wishes into consideration. […] My views toward religion have changed drastically. […] I wish I can go live one day in a different country, where my choices are protected, where I can be free, and take my veil off. -Samah Despite my age [29] and the fact that I hold a master's degree and I have a job, I still can't take the veil off. I still have to wake up every morning and put the veil on before going out. […] The last time I opened...

IDENTITY SALAFIYAH ON PIERRE BOURDIEU PERSFECTIVECASE STUDY ON SALAFISM COMMUNITY IN INDONESIA

The phenomenon which becomes the object is the identity contestation Salafiyah veiled women in the Salafism community in Public Space. The concept of habitus and field's Pierre Bourdieu has a very important role, because this concept describes how the cultural production in the social world. Habitus is the rules inherent in a person and structured tendency to think, feel and act in certain ways, which then encourages the individual to behave and act in the social field. While the field is structured realm where individuals behave to controlled. ConstructivistStructuralist paradigm-particularly relevant used in this study because it provides viewpoints and limits palpable in research to explore the phenomenon of veiled women in public space. Research carried out by focus on a small portion of the community Salafiyah Muslim groups. Based on this research can be concluded that the communication in the group that carried out by Salafiyah community members indeed have a very important role to push contestation identity of veiled women in public domain. Reproducing the Habitus based system, which is constructed by the individual earlier andinherited by channeling message agencies to community's Salafiyah now and will continue in the next Salafiyah community members.

EKSISTENSI PEREMPUAN MUSLIM DALAM NOVEL AKULAH ISTRI TERORIS KARYA ABIDAH EL KHALIQY KAJIAN FEMINISME EKSISTENSIALISME SIMONE DE BEAUVOIR

ABSTRACT This research is aimed to describe the shapes of the existence of Muslim women as a veiled women amid in the issue of Islamophobia based on the novel akulah istri teroris by Abidab el Khalieqy. The researcher use library research to collect data by reading many references. The research data were analyzed using existentialism feminist theory by simone de beauvoir. This study was descriptive qualitative with the reading method of reading as women. The results showed that the existence of Muslim women in the novel Akulah istri teroris by Abidah El Khalieqy as follows; (1) a woman who work hard for the sake of her children’s lives,(2)a women who attempt to manivest themselves as an intellectuals, (3)a women who try to transform the community into economically independent and (4) a women who refuses the others by liberating herself from her own. Keywords: women, existence, Simone de Beauvoir, freedom