Relevant bibliographies by topics / Hijab

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Hijab'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Hijab"

1

Li, Yufei. "Wearing Hijab: A Right or Constraint?" BCP Education & Psychology 7 (November 7, 2022): 314–20. http://dx.doi.org/10.54691/bcpep.v7i.2682.

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The word “hijab” has for long been synonymous with terrorism, exposing Muslim women who wear hijab to racial and religious discrimination. (Sara Slininger 2014) “Anti-Muslim hate crimes rose 17-fold in 2001 compared to 2000.” (Anna Piela 2022; Human Rights Watch 2002) In addition to the dreaded cries of terrorism, “hijab” is also slightly paradoxically linked to oppression, inequality, and slavery that evoke people’s sympathy and urge to help. Governments and organizations issued decrees banning women from wearing the veils such as hijab and burqa -- first at sporting events, then on the streets, then in schools, and gradually throughout the country -- to emancipate vulnerable and stigmatized Muslim women from religious and patriarchal oppression, (Shaista Aziz 2022) liberating Muslim women while marginalizing them more and more. The well-intentioned “liberation movement” was met with the resistance of many “liberated” conservative Muslim women -- “Hijab is my right!” (Imran Qureshi 2022) The liberators, who imposed their views on others, issued edicts that forced the removal of the hijabs, edicts that were seen by conservative Muslim women as equally misogynistic as edicts that forced the wearing of hijabs. (Shaista Aziz 2022) The freedom that some conservative Muslim women seek is not the freedom to take off the hijab, but the freedom to choose to wear it or not. However, various regimes in the past and present made decisions for women by exploiting hijabs or other veils such as burqas and niqabs to oppress women or gain international fame. Other countries ban women from wearing hijabs in certain places or throughout the country, barbarizing and stigmatizing the “hijab” culture to achieve value export and colonization. Similarly, women do not have a choice about what to do with their hijabs. This paper will examine the effect and influence of wearing the hijab on the status and human rights of conservative Muslim women in modern times.
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Almanssori, Salsabel. "Public Pedagogy of Hijabi Girlhood." Girlhood Studies 16, no. 3 (December 1, 2023): 18–34. http://dx.doi.org/10.3167/ghs.2023.160304.

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Abstract I use the narrative method, The Listening Guide, to investigate Hijabi girlhood on YouTube through the girl-created trend #MyHijabStory that emerged in response to public misunderstanding of Hijab. The voice analysis examines how gendered subjectivities of Hijabi girlhood are constructed among narratives of piety, culture, fashion, community, and marginalization. I identified three voices: the convicted voice; the conflicted voice; and the critical voice. The first two involve looking inward and realizing multifaceted stories of coming to Hijab while the third involves looking outward to trouble the social world in which Hijabi girlhood is constituted through dominant discourses. I illustrate that #MyHijabStory vlogs are forms of narrative resistance by girls who seek to produce a public pedagogy of Hijab that is complex and embodied.
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Hastuti, Retno, Bella Febriantikaningrum, Septiana Pidya Nugraheni, Erfa Saodah Rizqil Amin, and Nia Sarinastiti. "INOVASI HIJAB MENJADI LEBIH TRENDY DAN WUDHU FRIENDLY." Buletin Ekonomi: Manajemen, Ekonomi Pembangunan, Akuntansi 17, no. 2 (October 22, 2021): 161. http://dx.doi.org/10.31315/be.v17i2.5607.

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In the development of the hijab trend model in this modern era there are many different types of hijabs, just aurat, here we innovate the "Hi-Sunny" hijab with advantages not only as a cover for the genitals, in addition the connecting strap is wrapped in a suitable hijab Compilation ablution and re-available on the front of the headscarf that can be created more than 8 models of headscarves and pearl pearl tasel on both ends of the headscarf. In marketing, promotions are carried out online and offline. Online promotion is done using Instagram, Facebook, Whatsapp and other social media offline with ready kiosks. The purpose of this study was to create hijab clothing that was efficient, trendy and simple and added value to the function of the hijab.Dalam perkembangan model tren hijab di era modern ini banyak sekali berbagai model hijab yang bervariasi namun berfungsi sebatas penutup aurat saja, disini kami menginovasikan hijab “Hi-Sunny” dengan kelebihan tidak hanya sebagai penutup aurat saja dengan tambahan tali putus sambung dibagian dalam hijab yang mempermudah ketika berwudhu dan terdapat resleting dibagian depan hijab yang dapat dikreasikan lebih dari 8 model hijab serta terdapat tasel mutiara dikedua ujung hijab. Dalam pemasarannya dilakukan promosi secara online dan offline. Promosi online dilakuakan meggunakan Instagram, Facebook, Whatsapp dan media sosial lainnya sedangakan secara offline dengan membuka lapak. Tujuan penelitian ini adalah untuk menciptakan fashion hijab yang efisien, trendy dan simple serta menambahkan niali tambah dari fungsi hijab.
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Yusof, Nur Ain, and Nur Juliana Yusof. "Appearance Performance of Commercial Hijab Fabrics." Scientific Research Journal 17, no. 1 (February 29, 2020): 27. http://dx.doi.org/10.24191/srj.v17i1.6925.

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Muslim women is required to wear hijab as a religion obligation which symbolizes women’s faith to the creator (Quran 24:21). Many types of hijab are available in market, with ready-to-wear (RTW) hijab being the most popular choice of hijab in Malaysia. Limited knowledge on fabric characteristics among consumers has created dissatisfaction in many aspects of hijab performance associated to appearance and comfort. This paper presented the study of hijab appearance performances. Ten commercial fabrics (Cotton, Tetron Cotton, silk, rayon, Crepe back satin, Valentino dull satin, chiffon crepe, French voile, and Koshibo) which are commonly used in hijab making, were investigated. Stiffness, drape, wrinkle aspect, pilling, and snagging of fabric, which are associated with hijab appearance, were examined. A fabric ranking index was then developed to further support the analysis. In order to validate the result, a wear test was conducted where the tested fabrics were develop into hijabs and wear assessment was conducted. Feedback from the respondents were obtained and compared with the fabric ranking index. The results of this study concluded that Koshibo, Valentino Dull Satin, Chiffon crepe and French Voile exhibited the highest performance ranking among all the fabric tested. The study provides the reference to hijab manufacturers and end users in selecting the most suitable fabric for hijab in terms of the respective appearance properties.
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Arab, Zainab. "‘When Have Dolce and Gabbana Ever Cared about the Hijab?’ Social Media, Fashion and Australian Muslim Women’s Perceptions and Expression of Hijab." Religions 13, no. 11 (November 17, 2022): 1115. http://dx.doi.org/10.3390/rel13111115.

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The scale of the representation of the Islamic head covering has increased exponentially over the last decade because of a range of factors, including growth in the modest fashion business sector and increased visibility of Muslim women in hijab in the public space. Social media has played a big role in changing perceptions of the Islamic head covering, via promotion and advertising. Meanwhile, the mainstream fashion industry has included options targeting the modest Muslim female market further, adding to changes in the representation and perception of the hijab. This research will examine the impact of social media and mainstream retail on Australian Muslim women’s perceptions and expressions of hijab. Using interviews and online surveys it explores the links between the fashion industry, social media, and changes in how Muslim women view the hijab. The majority of Australian Muslim women spoken to followed various hijabi bloggers or influencers although only a small proportion adopted recommendations from these hijabi bloggers or influencers (such as purchasing products, or incorporating suggestions on modest clothing or modest style trends). They believed migration, liberalism, social media marketing, and the inclusion of Muslim women in mainstream fashion has contributed to a form of commodification and commercialisation of the hijab. Furthermore, using hijab models as promotional tools to market the products, as well as the use of social media bloggers and influencers to represent them was perceived as tokenistic and disingenuous.
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Permatasari, Riana, and Afina Murtiningrum. "Symbols for Hijabs in The Proudest Blue The Story of Hijab and Family by Ibtihaj Muhammad and S.K. Ali." J-Lalite: Journal of English Studies 4, no. 1 (June 30, 2023): 25. http://dx.doi.org/10.20884/1.jes.2023.4.1.8869.

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This study aimed at analyzing symbols that represent hijab as depicted in The Proudest Blue The Story of Hijab and Family written by Ibtihaj Muhammad and S.K. Ali and illustrated by Hatem Aly. This study was a qualitative study that analyze a text, so that the data were in the form of sentences and illustrations taken from the book. The data were collected by reading the book, identifying the data, and classifying the data. Then, the collected data were analyzed using the semiotic theory from Peirce. Based on the findings, there were five symbols representing hijab. The first two symbols are related to the authors’ choice of color. The author uses the pink to illustrate that hijabs are related to love and the blue color that is related to religious symbol of piety and chastity or sincerity. The blue color was the most dominant symbol in the book. In addition, the authors recommend that hijab is not a whisper, a laugh, and a tablecloth. These three symbols represent hijabs as something strong, not a joke to be laughed at and not only a thing to cover. All symbols used by the author are positive ones which challenge the negative stereotypes about hijab in which it is associated with radicalism and terrorism.
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Ghoziah, Cima. "Diskursus Problematika Jilbab Perspektif Yunan Yusuf Dalam Tafsir Al-Izzah." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 11, no. 2 (January 13, 2024): 235–54. http://dx.doi.org/10.21274/kontem.2023.11.2.235-254.

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This paper will discuss Yunan Yusuf's perspective on the hijab in his interpretation of Al-Izzah while seeking answers to social issues such as women wearing the hijab still being victims of sexual harassment, the hijab being considered unfashionable by certain groups, and the hijab being seen as a hindrance to career advancement. This research is a literature-based study (library research) using a descriptive analysis method with a sociological approach. The results of this study indicate that victims of sexual harassment among women who wear the hijab have two possibilities. Yunan Yusuf explains that women who are still victims of sexual harassment may be wearing a hijab that has sexual appeal, or it could be due to men who cannot control their desires and should be advised to restrain their carnal desires to avoid seducing or disturbing women who already wear the hijab or dress according to Islamic Sharia. Furthermore, concerns of women hesitating to wear the hijab due to unfashionable reasons have been addressed with the emergence of many stores and fashion designers selling clothing that adheres to Islamic Sharia while keeping up with contemporary fashion trends. Lastly, the discussion regarding discrimination against women wearing the hijab in the workplace, leading some women to reluctantly remove their hijabs, is not justified. First, they would be violating religious rules. Second, they are protected by the law. Third, they can seek alternative employment while trusting that Allah has promised sufficiency to His faithful servants who rely on Him.
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El-Bassiouny, Noha. "The Hijabi self: authenticity and transformation in the Hijab fashion phenomenon." Journal of Islamic Marketing 9, no. 2 (June 11, 2018): 296–304. http://dx.doi.org/10.1108/jima-12-2016-0102.

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PurposeThe purpose of this paper is to delve into the intricate relationships between hijab culture and consumption. The research questions whether the hijab consumption phenomenon is an icon of fashion or an authentic blend of religious and cultural tenets.Design/methodology/approachThe research uses a netnographic approach in a qualitative manner similar to ethnography on the internet. An online forum is created on social media for Egyptian hijabista consumers, who reflect on their self-transformations with respect to the hijab phenomenon.FindingsThe findings of the study provide insights relevant to the consumer experiences of the hijab fashion phenomenon. The results are analyzed using Holt’s (1995) consumption parabola, where the insights show the consumption as experience, integration, play and classification metaphors in action. Most insights show that the hijab fashion experience combines authentic religious meanings with cultural ones.Research limitations/implicationsThe study methodology used is qualitative, thereby putting limitations on generalizing the findings to other consumers and contexts.Practical implicationsThe findings are relevant to fashion designers and fashion marketers who aim at understanding the hijabista culture.Social implicationsThe results are relevant to consumer culture theorists as well as to macromarketing researchers looking at authenticity in the hijab fashion phenomenon. The research is also relevant in understanding the hijabista culture, which is a growing consumer culture around the globe.Originality/valueThe research combines the literatures on consumer culture theory, self-transformations and authenticity with regards to the hijab consumption phenomenon. Such relationships were not explored previously in the literature. The methodological approach is also novel.
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Parween, Shenaz. "Deconstructing Hijabs in Sabyn Javeri’s Hijabistan." Muslim English Literature 2, no. 1 (June 30, 2023): 1–10. http://dx.doi.org/10.15408/mel.v2i1.32492.

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In the contemporary world of racism and Islamophobia, the Hijab is just the tip of an iceberg, while its meanings are far deeper and more complicated. These heterogeneous meanings of the Hijab and its wearer in the outside world are well handled by Sabyn Javeri, a Pakistani award-winning author and Professor, in her short-story collection called Hijabistan. Comprising 16 politically provocative short stories based on the metaphorical interpretation of the veil in the lives of Muslim women, Javeri challenges the single one-dimensional narratives of hijabi identity by presenting the real usage of Hijab in the right and wrong way within the current society. In each story, the Hijab, takes on a new role; for some it becomes a weapon to satisfy one’s urges, while for others it functions as a source of patriarchal oppression or a symbol of segregation from mainstream society. There are also a few who wear the Hijab as a badge of honor, while others do not see it as a barrier within their active sexual life. The paper focuses on these multi-dimensional meanings of the Hijab while critically analyzing how the characters achieved their goals while wearing the veil and how some are seeking their identity.
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Putriningtyas, Mirza, Mokhamad Natsir, and Bambang Supriadi. "Create Customer Satisfaction through E-Wom Case Study in the Sallyscarf Hijab Gallery, Banjarbaru City, Indonesia." East African Scholars Journal of Economics, Business and Management 5, no. 6 (July 27, 2022): 134–43. http://dx.doi.org/10.36349/easjebm.2022.v05i06.004.

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It is now seen that more and more women are wearing headscarves or hijabs is a standard view that attracts attention. The hijab trend continues to grow to become a variety of trendy hijab models; it can be seen that many outlets or outlets specifically sell hijab products along the way and are easy to find. The author's research objectives in conducting this research are as follows: 1) Analyzing the effect of brand image, Customer Trust on E-WOM. 2) Analyzing the influence of brand image and Customer Trust on Customer Satisfaction. 3) Analyzing the effect of E- WOM on Customer Satisfaction. 4) Analyzing the influence of brand image and Customer Trust on customer satisfaction through E-WOM at Sallyscarf Hijab Gallery. This research method was designed using explanatory research that explains the position and influence of the variables studied (Sugiyono, 2014). This study examines the effect of brand image and Customer Trust on Customer Satisfaction through Electronic-Word of Mouth. The number of samples is 80 people, using the probability sampling technique. The data analysis technique in quantitative research uses SPSS 19 statistics (Regression). The results of the study show that the high brand image and customer trust can create e-word of mouth customers in the sallyscarf hijab gallery; improved brand image and customer trust can create customer satisfaction in the sallyscarf hijab gallery, and the high value of Electronic-Word of Mouth can create customer satisfaction, the importance of The value of brand image and Customer Trust can create customer satisfaction if it is supported by Electronic Word of Mouth at the Sallyscarf Hijab Gallery, especially the product attribute factor. The Sallyscarf Hijab Gallery manager, to create e-word of mouth value, should pay more attention to brand image factors, mainly product attributes factors such as affordable prices for Sallyscarf hijab and product information using social networking sites.
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Dissertations / Theses on the topic "Hijab"

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Fjellander, Camilla, and Vlora Krasniqi. "Inte utan min hijab : En studie om en grupp slöjbärande muslimska kvinnors erfarenheter kring hijab." Thesis, Halmstad University, School of Social and Health Sciences (HOS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-4723.

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Bakgrund: I dagens Europa finns aktörer med delade åsikter kring hijab och dess betydelse. Debatten handlar om att eventuellt förbjuda slöjan i det offentliga rummet, detta på grund av att den bland annat anses vara en symbol för kvinnoförtryck. Ett förbud kan eventuellt leda till att de muslimska kvinnorna isoleras från samhället och integrationen försvåras.

Syfte: Syftet med denna studie är att genom kvalitativa intervjuer undersöka en grupp muslimska slöjbärande kvinnors erfarenheter kring hijab. Det är även intressant hur föreställningar och upplevelser om slöjan hänger samman med processer som rör identitet och kultur. En människas identitet och kulturella tillhörighet kan krocka med omgivningens, därför är det intressant att undersöka om dessa muslimska kvinnor upplever sig som stigmatiserade.

Metod: Studien är baserad på en kvalitativ metod. I de kvalitativa intervjuerna användes en halvstrukturerad intervjuguide med tre övergripande teman. Insamling av materialet har skett via livsvärldsintervjuer med tio respondenter och under samtalets gång har följdfrågor ställts som varit relevanta i det unika mötet.

Teori: Studiens teorietiska utgångspunkter är identitet, kultur, kulturmöten och stigmatiseringen. Dessa har varit till hjälp i analyseringen av materialet samt i besvarandet av syftet och frågeställningarna.

Resultat: Resultatet visade att det fanns delade uppfattningar om hijab och dess betydelse i samhället. Kvinnorna i studien har en stark självbild liksom identitet och kultur som bidrar till att de känner självsäkerhet gällande valet av att bära slöja. Delar av samhället har dock en annan uppfattning om slöjan och vidtar i många fall diskriminerade åtgärder för att visa deras inställning.


Background: Today in Europe there are actors with shared views about the hijab and its importance. The debate is about possibility of banning the veil in public places. Hijab is particularly considered a symbol of female oppression. A ban could lead to the point that Muslim women would isolate themselves from society and integration gets more difficult.

Purpose: The purpose of this essay is that through qualitative interviews analyze experiences of the veil in a group of Muslim women. It is also interesting how perception and experience of the veil is linked to processes related to identity and culture. A person’s identity and cultural affiliation may collide with its surroundings. We are therefore also interested if the Muslim women see themselves as stigmatized.

Method: The study is based on a qualitative method. Qualitative interviews which is a half structured interview, has been used in this essay. An interview guide with three overarching themes has also been used. The collection of material has been through life-world interviews with ten respondents, and during the interviews, the following points were raised which were relevant in the unique meeting.

Theory: The theoretical starting point is identity, culture, cultural encounters and stigmatization. These have been helpful in the analyze and to answer the question of our purpose.

Results: The results showed that there were different views on the hijab and its importance in society. The women in the study have a strong self-image, identity and culture that contribute to the self-assured security when it comes to the choice of wearing a veil. Parts of society have a different view of the veil and take different discriminating actions.

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Edvall, Betty. "Den föreställda kvinnan i hijab : En etnologisk studie om sociala kategoriseringar, normer, hijab och feminism." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-18398.

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Hur kan ett klädesplagg som betyder ”tillbakadragenhet” väcka så starka känslor? Det här är en etnologisk studie om socialistfeministers normsystem och sociala kategoriseringar. Informanters berättelser om det samhälle de växte upp i och det samhälle de lever i idag, hur det formar och förklarar en föreställning om kvinnan i hijab. Med hjälp av postkolonial diskurs analyseras synen på jämställdhet och frihet. Den föreställda kvinnan i hijab kan inte komma att intervjuvas eftersom hon är just en föreställning. Den föreställningen om henne går hand i hand med den postkoloniala diskurs vi påverkas så mycket av.
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Kharrat, Sana. "Turquie: Hijab, refus ou reinvention de la modernite." Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27994.

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Cette these a pour objectif de comprendre le retour du port du voile chez les jeunes femmes turques, en particulier les etudiantes universitaires. Dans cette these nous voulons demontrer que la question de la femme est au coeur de tout projet de civilisation. Depuis l'Empire ottoman jusqu'a aujourd'hui, la place de la femme au sein de la societe est debattue autour des notions prive/public; Orient/Occident; islam/laicite; identite/egalite; modernite/tradition. L'analyse sociologique basee sur une definition d'une modernite fondee sur un presuppose d'une histoire evolutionniste et universaliste montre ses limites quand on veut expliquer l'appropriation de la modernite par les jeunes femmes voilees dans un espace extra-europeen. Le port du foulard met en effet en evidence un nouveau profil de la femme musulmane, celle qui evolue dans des espaces regis par les valeurs de la modernite. Il s'agit de comprendre le nouveau phenomene du port du voile non pas comme un simple retour a une tradition archaique ou plus exactement a un refus d'une modernite imposee depuis l'edification de la Republique turque mais d'essayer de comprendre les significations contemporaines de celui-ci. Ainsi, le hijab est devenu le symbole de la politisation de l'islam, mais il exprime aussi l'emergence d'un nouvel individu feminin en quete de difference et d'identite dans l'egalite.
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Mahfoodh, Hajar Ali. "Hijab in the Eyes of Little Muslim Women." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1218545019.

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Mackay, Kathryn. "Muslim women and the hijab in Britain : contexts and choices." Thesis, University of Derby, 2013. http://hdl.handle.net/10545/306736.

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This thesis concerns the contexts and choices associated with the wearing of the hijab in Britain, beginning with the impact of events such as 9/11. For many in the West, the hijab has become perceived as a symbol of Islam and as a result hijab wearing women who were living in Britain were identified as being connected with those who had carried out the 9/11 attacks in the United States. There was evidence from this research that there was an increase in first time hijab wearing, particularly in those between the ages of 25-39, however, 9/11 had not been directly responsible for this increase, but the higher profile of Islam due to the attacks had encouraged the women to find out about the religion for themselves and the rulings that related to them. Sales of the hijab have increased along with a more defined Islamic fashion consciousness and a desire by the women to wear what they regard as Islamic dress. This feminist standpoint research, although carried out by a white, non-Muslim from a middle-class background gave the women the opportunity to talk about their lives and explain the wearing or non-wearing of the hijab. A number of related themes were identified: Religion/religious community; Education; Family and friends; Clothing industry/fashion; and 9/11, although the thread that ran through all of these themes was the notion of choice. The women described wearing or not wearing hijab as their choice, although some had more influence from others. When choice theory was examined in relation to the wearing or non-wearing of the hijab it could be seen that although rational choice theory, lifestyle choices, family, habitus and individualization could tell us something about why the women made the choices they did, it was the interplay between individualization and tradition that gave the most accurate explanation as to why these women were making their choices. These theories did not tell the whole story however, and the conclusion discusses a reinterpretation of the Islamic teachings occurring in Britain with the women interpreting the Qur'an and the religious texts for themselves before arriving at their own conclusions as to what they should be wearing. This reinterpretation is driving the changes in behaviour for many Muslim women in Britain.
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Tucker, Chloe. "The veiled gaze modesty, Hijab and the visibility of belief /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1063.

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Almila, Anna-Mari. "Hijab as dress : Muslim women's clothing strategies in contemporary Finland." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211282.

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This thesis concerns female Islamic dress, the hijab, in contemporary urban Finland. The hijab is not merely a symbol or an inevitable embodiment of either female oppression or agency, but rather is a form of dress that is simultaneously social, mental, material, and spatial. The approach developed here captures the multiple dimensions of the hijab as it is lived and experienced. The thesis draws upon ideas from a range of social theorists, including Bourdieu, Lefebvre, Goffman, and Gramsci. These ideas are deployed to understand the conscious and semi-conscious dress strategies and practices that veiling Muslim women use to manage various everyday issues and challenges. I investigate questions concerning how social, material and spatial relations both impact upon, and are negotiated by, the wearing of the hijab. The research was conducted in Helsinki using ethnographic methods, such as semi-structured interviews and participant observation. The main groups of informants were Finnish converts to Islam, Somalis, and Shi'a Muslims from Iran, Afghanistan and Iraq, and the sample covered women of various ages, educational backgrounds, and professional positions. The empirical chapters are organised according to four major themes: Politics, Materiality, Performance, and Visibility in Public Space. According to the findings, Muslim women in Finland negotiate their dress strategies with reference to Finnish ‘mainstream' society, religious doctrine and the demands of their particular ethnic communities. Dress strategies and practices are found to be bound up in complex but identifiable ways with factors such as fashion markets and dress availability, diverse modes of embodiment and habituation, and the socio-spatial relations which produce and are produced by the Finnish built environment. In sum, by focussing on the lived experience of wearing the hijab, many of the more simplistic politicised understandings of Muslim women and their characteristic forms of dress can be challenged and superseded.
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Shafiani, Shahriar. "Visibility, Allegiance, Dissent: Mandatory Hijab Laws and Contemporary Iranian Cinema." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1627930372378197.

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Shafiani, Shahriar. "Visibility, Allegiance, Dissent: Mandatory Hijab Laws and Contemporary Iranian Cinema." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1627930372378197.

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Hutchinson, Sarah. "The issue of the Hijab in classical and modern Muslim scholarship." Thesis, SOAS, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245218.

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Books on the topic "Hijab"

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Robert, Na'ima bint. Putaran Hijab =: The swirling hijaab. London, United Kingdom: Mantra Lingua, 2002.

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Robert, Na'ima bint. Wirujący hijab: The swirling hijaab. London: Mantra, 2005.

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Afzal, Shaukat. Hijab. Lahore: National Book Foundation, 1987.

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Restiyani, Dika. Beautiful hijab. Ciganjur, Jagakarsa, Jakarta: QultumMedia, 2013.

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PT, Gramedia Pustaka Utama. Cerita hijab Indonesia: 80 tutorial hijab pilihan. Jakarta: PT Gramedia Pustaka Utama, 2014.

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Rifika, Nalia. Chest covering hijab. Depok: Kriya Pustaka, 2015.

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Katz, Olivia, and Nina Miletic. Hijab in France. New York, NY: the author, 2014.

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Njål, Høstmælingen, ed. Hijab i Norge. Oslo: Abstrakt forlag, 2004.

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Saleh, As-Saleh, ed. The Hijab-- why? New Delhi: Islamic Book Service, 2007.

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Mernissi, Fatima. Ma wara-al hijab. 3rd ed. Casablanca: Mashr Al Fanke, 2001.

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Book chapters on the topic "Hijab"

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Levesque, Roger J. R. "Hijab." In Encyclopedia of Adolescence, 1–4. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-32132-5_791-1.

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Levesque, Roger J. R. "Hijab." In Encyclopedia of Adolescence, 1771–74. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-33228-4_791.

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Noor, Noraini M. "“Liberating” the Hijab." In Psychology of Liberation, 193–204. New York, NY: Springer New York, 2009. http://dx.doi.org/10.1007/978-0-387-85784-8_10.

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Mutahhari, Murtaza. "On the Islamic Hijab." In Contemporary Debates in Islam, 361–72. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_35.

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Zuhur, Sherifa. "The Normalization of Hijab." In Routledge Handbook on Cairo, 287–302. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003019992-21.

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Mutahhari, Murtaza. "On the Islamic Hijab." In Modernist and Fundamentalist Debates in Islam, 361–72. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_35.

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Germanà, Monica. "From hijab to sweatshops." In Postcolonial Spaces, 67–82. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230342514_6.

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Allwood, Gill, and Khursheed Wadia. "The Islamic Headscarf (hijab)." In Gender and Policy in France, 152–83. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230244382_7.

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Hussain, Saba. "Kitab 1 Versus Hijab." In The Routledge Companion to Girls' Studies, 143–55. London: Routledge, 2024. http://dx.doi.org/10.4324/9780367821890-14.

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Breeze, Ruth, and Saqlain Hassan. "Hijab Controversy in Iran." In Multidisciplinary Approaches to the Discourses of Extremism, 112–30. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003457381-7.

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Conference papers on the topic "Hijab"

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Yen, Teh Su. "Hijab Style And Modesty On Instagram Among Three Hijab Brands In Malaysia." In 7th International Conference on Communication and Media. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.06.02.51.

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Juliani, Deasy, Anne Ratnasari, and Ike Junita Triwardhani. "Virtual Identity of Hijab Celebrities." In Social and Humanities Research Symposium (SORES 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210617.005.

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Fetrianggi, Ramadita, and Andi Suryadi. "Instagram Photography of Hijab Products." In 3rd International Conference on Arts and Design Education (ICADE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210203.070.

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Rubawati, Efa. "Hijab Fashion Islamic and Modern: Description of Hijab Meaning for STAIN Students, Sorong, West Papua." In International Post-Graduate Conference on Media and Communication. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007327402440249.

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Surjanti, Jun, Tony S. Adji, Sanaji, and Setya C. Wibawa. "HIJAB SMEs: Women’s Cooperative Embryo as Media to Grow Eco-Feminism of Hijab Craftsmen in Gresik." In International Joint Conference on Arts and Humanities (IJCAH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201201.204.

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Bayat, Farimah, and Nancy J. Hodges. "“Just Say No” to Compulsory Hijab: Exploring the Motivations and Meanings of Bad-Hijabi in Iran." In Breaking Boundaries. Iowa State University Digital Press, 2022. http://dx.doi.org/10.31274/itaa.13284.

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Stannard, Casey R., and Saiful Islam. "Meanings of Hijab from the Wearers’ Perspective." In Pivoting for the Pandemic. Iowa State University Digital Press, 2020. http://dx.doi.org/10.31274/itaa.11843.

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Indarti, Indarti, and Li-Hsun Peng. "Instant Hijab Designs For Urban Muslim Women." In 1st International Conference on Social, Applied Science and Technology in Home Economics (ICONHOMECS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iconhomecs-17.2018.26.

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Malekan, Mozhgan. "TO VEIL OR NOT TO VEIL: COMPULSORY HIJAB AND PORNOGRAPHY." In World Conference on Women’s Studies. TIIKM, 2016. http://dx.doi.org/10.17501/wcws.2016.1105.

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Hasna, Farida, and Sri Rahayu Hijrah Hati. "Hijab Fashion Consciousness and Consumption Among Generations X and Y." In 2017 2nd International Conference on Financial Innovation and Economic Development (ICFIED 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icfied-17.2017.37.

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Reports on the topic "Hijab"

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Khaloud, Alsalamah, and Su Kyoung An. The Development of Hijab in the 21st Century. Ames (Iowa): Iowa State University. Library, January 2019. http://dx.doi.org/10.31274/itaa.8802.

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Maqsood, Elham Nour, and Hsiou-Lien Chen. The Hijab and Muslim women's Well-being in a Western Society. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-425.

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Shaheen, Manal, Linda Arthur Bradley, and Ting Chi. Hijab and Muslim religious identity expression among Egyptian women in the Pacific Northwest. Ames: Iowa State University, Digital Repository, November 2015. http://dx.doi.org/10.31274/itaa_proceedings-180814-28.

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Maqsood, Elham Nour, Brigitte Gaal Cluver, and Hsiou-Lien Chen. The Modification of Muslim Women's Hijab to Meet Modern Life Styles in a Western Society. Ames: Iowa State University, Digital Repository, November 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1424.

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Taufik, Farouk. History of Al-Hijaz (1520-1632). Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1596.

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Kimelman, Eduardo, and Francisco Aguayo. Programa P Bolivia: Un manual para la paternidad activa. Inter-American Development Bank, December 2016. http://dx.doi.org/10.18235/0008036.

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Programa P es un programa socioeducativo dirigido a padres y madres que busca fortalecer sus competencias de crianza para favorecer relaciones positivas y de cercanía entre ellos y sus hijas/os. El programa promueve la participación activa de los hombres en el cuidado de sus hijos e hijas y en las tareas domésticas, así como las relaciones equitativas en el hogar y la prevención de la violencia hacia mujeres, niños y niñas.
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Jaramillo-Echeverri, Juliana. La transición de la fecundidad en Colombia: nueva evidencia regional. Banco de la República, September 2023. http://dx.doi.org/10.32468/chee.60.

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Colombia experimentó uno de los descensos en fecundidad más rápidos del mundo: el número de hijos e hijas por mujer bajó de 7 en 1960 a 3 en 1985. A pesar de las marcadas desigualdades del país, el carácter regional del descenso ha sido ignorado en investigaciones anteriores. Este artículo examina la caída de la fecundidad enfocándose en los patrones regionales. La investigación utiliza los censos de población de 1973 y 1993 para ofrecer una perspectiva empírica detallada de la transición de fecundidad en el país. Se analizan patrones espaciales por medio de Indicadores Locales de Asociación Espacial (LISA, por sus siglas en inglés) para identificar clústeres geográficos y explorar la asociación entre la geografía y la fecundidad antes y durante su transición. Además, se presentan nuevas estimaciones de las tasas de fecundidad de 1958 a 1990, tanto nacionales como departamentales. Los resultados indican que, antes de la transición de fecundidad, las tendencias estaban influenciados por legados históricos derivados de diferencias en las condiciones geográficas. Sin embargo, a partir de 1964, la fecundidad empezó a descender simultáneamente en todos los departamentos, independientemente de sus tasas tradicionales de fecundidad. Aunque la convergencia regional de las tasas de fecundidad no se alcanzó para 1983, la tasa total se redujo a la mitad en la mayoría de los departamentos en tan solo 25 años. A pesar de las diferencias regionales, el descenso de la fecundidad fue rápido, y generalizado. Este descenso simultáneo sugiere que las mejoras socioeconómicas por sí solas no siempre explican los procesos demográficos.
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