Relevant bibliographies by topics / Hijab / Dissertations / Theses
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Dissertations / Theses on the topic 'Hijab'

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

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Tariqi, Nadia. "The Role of Iranian Men in Women's Anti-Compulsory Hijab Movement." Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-98032.

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Abstract After the 1979 Islamic revolution in Iran, there were several changes in the status of women's rights. Some of these new changes disregarded the freedom of the people, regardless of gender, like freedom of expression, writing, religion, etc. But in some cases, they were only against the women's individual rights and freedoms. One of the obvious restrictions forced on the women is the obligatory Hijab. Compulsory Hijab has been recognized in Iranian law since 1983, and Iran is now the only country in the world where Hijab is compulsory for all women in all public places. The compulsory Hijab violates the women’s rights to choose what to wear. Although this restriction was imposed both by the rule of law and by the traditional part of the society, many women have opposed and fought it over the years. The remarkable point is that in the last few years, the women's struggle against forced Hijab has become more and more effective and more women are involved in this social movement. Iran traditionally used to be a man dominated country and still some degree of patriarchy exists in the society, especially in the religious parts. With this, it is important to position the Iranian men role in the Iranian women anti-compulsory Hijab movement framework and indicates that whether the men take a neutral, deterrent, or supportive position in this movement. To do so, first the relevant scientific theories, the social movement theory and the new social movement theory, are applied to characterize the Iranian women anti-compulsory Hijab movement. Then a set of semi-structured interviews with six men and seven women are arranged to extract the related data to explore better the men role in the considered movement. Then the considered theories are utilized to analyse the interview’s findings and connect them to the topic of the thesis. Finally, based on the data analysis, the related conclusions are drawn. The most important extracted conclusion is that it seems the Iranian men mainly took a progressive step and change their position from being deterrent to the neutral one with respect to the considered movement.
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12

Henkel, Meghan. "Pulling Back the Veil: The Hijab Ban and the Evolution of French Nationalism." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/392.

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In 2004, a French law went into effect banning girls in state sponsored schools from wearing the hijab, a Muslim head covering. While the law also banned the Jewish kippa and large cross necklaces from being worn in public schools, the hijab took center stage in what became a worldwide media frenzy. The ban of the hijab as well as more recent laws that banned full face veils in all public spaces and a ban on Muslim prayer being performed in the street show a growing divide in the French populace. This thesis argues that these recent laws, as well as the rise in popularity of the far rightwing political party the National Front are evidence that France is moving away from its civic nationalist traditions and adopting a more ethnic based nationalism.
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13

Cotton, Jennifer. "Forced Feminism: Women, Hijab, and the One-Party State in Post-Colonial Tunisia." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-09012006-125508/.

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Thesis (B.A. Honors)--Georgia State University, 2006.
Title from title screen. Kathryn McClymond, thesis director. Electronic text (45 p.) : digital, PDF file. Description based on contents viewed Apr. 25, 2007. Includes bibliographical references (p. 44-45).
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14

Sahlström, Felix. "Islamisk feminism : En diskursanalytisk studie av islamiska feministers syn på elementet hijab." Thesis, Uppsala universitet, Teologiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-241726.

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In the late 1900s the Islamic feminist movement arose in a time of an Islamic renaissance in the Arab world. Even though it started as an Arabic movement it quickly spread to the international arena and became global. Today there are Islamic feminists all over the globe and this study is a discourse analysis with a focus on the Islamic feminist movement of today. The aim of the study is to investigate what the members of the movement have in common and on what viewpoints their opinions differ. The material used for the study is Internet blogs written by Islamic feminists and the timeframe of the blog posts stretches from the start of the Arab Spring until today. There is a focus of the debate concerning hijab in the blog posts chosen in order to limit the available material.                                                                      The conclusion of the essay is that there are similarities to be found on all the blogs concerning the issue of hijab. A majority of the bloggers agree that wearing hijab is compatible with the Islamic feminist discourse, but there is no complete consensus on the subject. Overall the results show that there are many similarities to be found concerning Islamic feminism that points toward that the Islamic feminism can be viewed as a holistic movement today. All writes argue that the pre-Islamic society was patriarchal and that this patriarchal society influenced misinterpretations of the Qur’an. Women became wrongfully minimized through the faulty interpretations and the bloggers argue that the Qur’an should be reanalysed. The bloggers describe that God’s initial intention was an equal society.
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15

Aydemir, Dilek Williamson David A. "An analysis of the opinions of university students about the current situation of the headscarf dispute in Turkey." [Denton, Tex.] : University of North Texas, 2008. http://digital.library.unt.edu/permalink/meta-dc-9799.

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16

Janulf, Sophie. "Att bära hijab : En kvalitativ studie om slöjans betydelse för identitet och självpresentation." Thesis, Karlstads universitet, Institutionen för sociala och psykologiska studier (from 2013), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-64687.

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The aim of this study is to investigate how women, having migrated from a Muslim country to Sweden, reason about their veiling – why do they wear the veil and what meaning does the veil have for them? The veiling custom has become the subject of a heated and polarized debate in Sweden. But where are the veiled women given space to speak, and why are they not involved more in a debate that most of all concern them?                                                                                                                                    Four women from Syria, now living in Sweden, participated in this interview study. The purpose is to investigate the aim with basis in three analytic themes: identity, presentation of self and resistance. These themes have been analysed based on relevant theories and previous research within the subject: social and personal identity, impression control, stereotyping, power and resistance. The previous research consists of three different studies performed on countries with a Muslim majority or minority: India, Indonesia, Canada, Denmark, and Great Britain. In this way, this study attempts to understand, as profoundly as possible, the meaning of the veil from the perspective of the veiled woman herself.                                                                 The result shows that the veil has great meaning in terms of identity and presentation of self. The result also shows that the clash with the discursive power regarding veiling can cause resistance, which in turn affects the meaning of the veil both in terms of internal identity creation and the external presentation of self. This is due to the threat against identity from a challenging environment forcing the human being to negotiate and define identity within herself, which also affects presentation of self. The experiences and reasoning of the respondents differ both over time and between them, sometimes in paradoxical ways, although they are similar in some aspects. This indicates that although they experience, are affected by and shaped by the same societal discourses, they react differently and therefore relate differently to their veiling.
Syftet med denna kvalitativa studie är att undersöka hur muslimska kvinnor som har migrerat från ett muslimskt land resonerar om sitt slöjbärande– varför bär de slöja och vilken betydelse har slöjan för dem? Att bära slöja har blivit ett omdiskuterat ämne i Sverige och åsikterna som hörs och syns i samhället är både många och polariserade. Men var ges de slöjbärande kvinnorna plats att tala och varför involveras de inte mer i en debatt som först och främst rör dem själva?                                                                                                                                  Fyra kvinnor från Syrien, numera boende i Sverige, har deltagit i studien. Med intervju som metod avser studien att undersöka syftet utifrån tre analytiska teman: identitet, självpresentation och motstånd. Dessa teman har analyserats utifrån relevanta teorier och tidigare forskning i ämnet; social och personlig identitet, intrycksstyrning, stereotypering samt makt och motstånd. Den tidigare forskningen är tre olika studier gjorda i muslimska majoritets- och minoritetsländer såsom, Indien, Indonesien Canada och Danmark och Storbritannien. På detta sätt avser denna studie att på ett så djupgående sätt som möjligt försöka förstå slöjans betydelse ur den slöjbärandes eget perspektiv.    Studiens resultat visar att slöjan har stor betydelse för identitet och självpresentation. Resultatet visar också att möte med diskursiv makt kring slöjbärande kan leda till motstånd vilket påverkar slöjans betydelse både för det inre identitetsarbetet och den yttre självpresentationen. Detta beror på att hotet mot identiteten från en ifrågasättande omgivning tvingar människan att förhandla och definiera identiteten inom sig själv vilket också påverkar självpresentationen. Informanternas upplevelser och resonemang skiljer sig åt både över tid och mellan varandra på ibland paradoxala sätt, samtidigt som de liknar varandra i vissa avseenden. Det tyder på att även om de upplever, påverkas och formas av samma diskurser i samhället så kan de reagera olika och därmed också förhålla sig olika till sitt slöjbärande.
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Durohad, Basri. "Veiled Muslim women' s rights to employment and free from discrimination : Why veiled Muslim women shall be protected from abusive general ban." Thesis, Malmö universitet, Malmö högskola, Institutionen för globala politiska studier (GPS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-42985.

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The practice of wearing hijab has been around for hundreds of years and around the world by Muslim women. It has been revealed that the decision to wear hijab is varied among Muslim women ranging from religious convictions to the consideration of the attire as a tool for empowerment. This paper, which utilizes a normative method with an argumentative structure, will defend the right of veiled Muslim women to employment and free from discrimination, and aims to clarify why the general ban on religious sign, specifically on hijab in this regard, not conforming to the basic principles of human rights . The argumentation will include a discussion and critiques regarding the two core principles in favor of banning hijab in the field of employment and comes to the conclusion that they appear to be built on weak grounds. Furthermore, some relevant conflicting principles regarding the hijab issue within the field of employment will be discussed. The conclusion maintains that veiled Muslim women shall not be pushed into the corner of the society by the two dominant discourses which are now included in the written legislations within the European laws and national laws. The paper concludes by stating that veiled Muslim women shall be accommodated to work and contribute to the European mainstream employment just like females from other groups.
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Saba, Alvi. "Voguing the Veil: Exploring an Emerging Youth Subculture of Muslim Women Fashioning a New Canadian Identity." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/26226.

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The population of 2nd generation Canadian-Muslim women who choose to veil, or wear the hijab, is steadily increasing. Rather than inquire why these women choose to do so, this study explores how Muslim youth use the veil as a fashion accessory. Guided by research questions that focus on the representation of the veil in popular culture, this study explores the veil as a sign as the women negotiate ‘being Muslim’ and ‘being Canadian’. Informed by a cultural studies conceptual framework, veiling in fashionable ways, or, ‘voguing the veil’, is explored as a form of ‘public pedagogy’ (Giroux, 2004). Using an Advocacy and Participatory methodology, the four women and myself engage in a collaborative inquiry examining meanings behind how we vogue the veil. Through a series of interviews, focus groups and journal entries accompanied by personal photographs (photovoice), the women and I co-construct narratives around their identity as women who veil in ways that contest dominant discourse. Together we explore the impact of constructs such as beauty, femininity and sexuality on our identities as Muslim women who veil in Canada. Co-constructing participant case studies permits readers “access to the world from the view-point of individuals who have not traditionally held control over the means of imaging the world” (Berg, 2007, p. 233), at many times surprising and contradicting what is ‘known’ about the veiled Muslim woman. The findings reveal themes that deeply impact how the women choose to veil. These themes include the strategies the women use to employ their veils as a means of agency and how, within and through different pedagogical spaces, the women’s performances and performativity of the veil shifts. The women in the study demonstrate that by ‘voguing the veil’, they are in fact attempting to transform the meaning of the veil as a marker of Canadian Identity. Using the voices, photos and narratives of the four women I argue that through ‘voguing the veil’ these young Muslim women are actively entering into and creating spaces so to be seen as an integral part of Canadian society and as such can be recognized as an emerging subculture.
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Wheeler, Kayla Renée. "How YouTube made the hijab cool: race, gender, and authority in the American ummah." Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5679.

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This dissertation provides a critical discursive analysis of videos, blogs, and social media posts created by two African-American Muslim women who live in the Southern United States, Najwa Niang and Nadira Abdul-Quddus, who make up the, group, Muslimah2Muslimah. As African-American women who do not speak Arabic, Najwa and Nadira fall outside of normative institutions of Islamic learning. Thus, they have taken to YouTube to create their own interpretive communities based on their interpretations of English translated versions of the Qur’an and hadith. Through fashion and beauty tutorials on YouTube, Najwa and Nadira they perform a new Muslim cool, centering their Blackness, and challenging hegemonic formulations of Islam that subordinate African-Americans. I argue that for Najwa and Nadira, fashion is a form of embodied theology. The use their stylized bodies to reimagine religious authority, knowledge transmission, and the image of Muslim womanhood by centering Black expressive culture. My dissertation provides an important intervention in the fields of religious studies and material Islam, highlighting how debates around race and gender are enacted in everyday life.
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20

Aballagh, Mohamed. ""Raf al-hijab" d'Ibn al-Banna : édition critique, traduction, étude philosophique et analyse mathématique." Paris 1, 1988. http://www.theses.fr/1988PA010564.

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Ce travail consacré essentiellement à l'édition critique et à la traduction française du Raf al-hijab d'Ibn al-Banna al-Murrakushi (m. 1321), a été complété par une introduction qui contient en particulier un rappel des études faites sur cet auteur : les historiens des sciences d'avant-guerre se sont interessés uniquement au talkhis. Or, des recherches récentes ont montré que l'apport mathematique d'Ibn al-Banna, dans le domaine algébrique, dans celui de la théorie des nombres, et en analyse combinatoire, est contenu surtout dans son second livre le Raf al-hijab. L'étude bibliographique consacrée exclusivement aux écrits mathématiques d'Ibn al-Banna révèle la place importante occupée par le talkhis, dans le domaine de l'enseignement et dans celui de la rédaction d'ouvrages mathématiques au Maghreb médiéval. En ce qui concerne Raf al-hijab, son analyse revèle que des outils philosophiques, juridiques ou linguistiques ont été sollicités par Ibn al-Banna pour expliciter certains principes premiers de la science du calcul, et pour justifier quelques définitions mathématiques. Quant à l'analyse mathématique de ce traité elle a permis de repérer les différentes contributions de l'auteur et ses éventuelles influences en mathématiques. Pour établir le texte nous avons comparé les manuscrits deux à deux, en les décrivant et en établissant leur arbre généalogique. Nous avons donné à la fin un index bilingue des mots du Raf al-hijab
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Hamdah, Butheina. "Liberalism and the Impact on Religious Identity: Hijab Culture in the American Muslim Context." University of Toledo / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=toledo151335793140375.

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22

Hayman, Sarah. "Re-veiling and occidentalism four case studies /." Diss., Online access via UMI:, 2007.

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23

Roberts, Anne. "Veiled Politics: Legitimating the Burqa Ban in the French Press." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/communication_theses/78.

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@font-face { font-family: "Times"; }@font-face { font-family: "Cambria"; }p.MsoNormal, li.MsoNormal, div.MsoNormal { margin: 0in 0in 0.0001pt; font-size: 12pt; font-family: "Times New Roman"; }div.Section1 { page: Section1; } In October 2010 the Constitutional Council of France approved a law banning the burqa and niqab from all public places. Joining the ongoing scholarly discussion on veiling, this study seeks to understand the role the French press played in legitimating the ban, the first of its kind to be implemented in Europe. I argue that discourse in the press made the legislation appear reasonable and necessary because of its association with gender inequality and religious fundamentalism. This media narrative legitimated the legislation by presenting the veil as intolerable and “against public social order.” Made necessary by rapidly shifting demographics in contemporary France, this discourse was couched in a defensive employment of laïcité.
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Aljohani, Asmaa. "WOMAN: FREEDOM AND IDENTITY." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1449138843.

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Alrasheed, May Abdulaziz. "Uncovering Hijab : a theoretical and practical exploration of the relationship between 'fashion' and Islamic dress." Thesis, University of Southampton, 2016. https://eprints.soton.ac.uk/414695/.

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Vanler, Pedersen Lisa. "Att bära hijab i en svensk kulturell kontext : En intervjustudie av åtta svenska muslimska kvinnor." Thesis, Högskolan i Gävle, Religionsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-23713.

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Antalet muslimer som bor i Sverige har genom de senaste årtiondenas invandring ökat kraftigt. Detta har också lett till att islam har blivit mer synlig som en del av den religiösa offentligheten i Sverige, ett land där majoritetsbefolkningen är kristen. Islams ökade närvaro och synlighet i det svenska samhället har oundvikligen lett till att ett antal diskussioner och spänningar har uppstått. En de mest aktuella och medialt bevakade diskussionerna i detta avseende är frågan om slöjan, eller hijab, som bärs av många muslimska kvinnor. En oroande ökning av islamofobi i västvärlden sedan 11e september-attacken i USA 2001, vilken i många avseenden förefaller bero på en okunskap både vad gäller religion och kultur, skänker extra relevans till studier som söker öka kunskaper inom detta område. I synnerhet finns en brist på studier som ägnar särskild uppmärksamhet åt kvinnor inom den muslimska minoriteten i västvärlden. Händelser under senare år, så som förbjudet av hijab i franska skolor, väcker en mängd frågor runt detta så uppenbart värdeladdade klädesplagget som bärs av många muslimska kvinnor och hur detta förhåller sig till den förmodade ökade utsattheten hos muslimer bosatta i länder med en kristen majoritetsbefolkning. Genom att utgå ifrån existerande litteratur på ämnet samt kvalitativa intervjuer belyser denna studie den religiösa sedvänjan hos unga muslimska kvinnor bosatta i Sverige att bära slöja. Studien ämnar undersöka den kontext i vilken den bärs, vilken innebörd den har för unga kvinnor, och vilka eventuella konsekvenser det har i deras liv. Genom en kvalitativ forskningsstrategi baserad på intervjuer med åtta unga svenska muslimska kvinnor har studien genererat resultat som visar att bärandet av slöja i en svensk kulturell kontext är förenat med en mängd svårigheter, men att det också är svårigheter som kan fungera som identitetsstärkande. Studien visar att bärandet av slöja i en västerländsk kulturell kontext ofta är en kamp i många olika avseenden. Denna kamp förefaller i många fall påverka såväl kvinnornas känsla och syn på den egna identiteten som det religiösa utövandet. Att praktisera den traditionella sedvänjan att bära slöja ses av många som extra viktigt i en sekulär kulturell kontext, som ett sätt att såväl externt som för sig själv tydliggöra den religiösa delen av ens identitet.
The number of Muslims living in Sweden has, through the last few decades’ immigration, increased greatly. This has also led to Islam becoming more visible as part of the religious public room in Sweden, a country where the majority population is Christian. Islam's increased presence and visibility in Swedish society has inevitably led to a number of discussions and tensions. One of the most current and medially guarded discussions in this regard is the question of the veil, or scarf, worn by many Muslim women. An alarming increase in Islamophobia in the Western world since the September 11th attacks in New York, which in many respects seems to be due to a lack of knowledge both in terms of religion and culture, gives extra relevance to studies that seek to increase knowledge in this area. In particular, there is a lack of studies that give special attention to women within the Muslim minority in the western world. Events in recent years, such as the hijab ban in French schools, raises a lot of questions around this so clearly symbolically loaded garment worn by many Muslim women and how this relates to the supposed increased vulnerability of Muslims living in countries with a Christian majority population. By starting out in existing literature on the subject and using qualitative interviews this study seeks to highlight the religious practice of young Muslim women living in Sweden to wear the veil. The study intends to examine the context in which it is worn, what meaning it has for young women, and what possible consequences it has in their lives. Through a qualitative research strategy based on interviews with eight young Swedish Muslim women, the study has generated results that show that the wearing of the veil in a Swedish cultural context is associated with a variety of difficulties, but that these difficulties can also act as strong identity-builders. The study shows that the wearing of the veil in a Western cultural context is often a struggle in many different respects. This battle seems to affect both women’s feelings and views of one's own identity as a religious exercise. To practice the traditional custom of wearing the veil is seen by many as particularly important in a secular cultural context, as a way of both externally for and for oneself clarifying the religious part of one's identity.
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27

Suterwalla, Shehnaz. "From punk to the hijab : British women’s embodied dress as performative resistance, 1970s to the present." Thesis, Royal College of Art, 2013. http://researchonline.rca.ac.uk/1355/.

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This thesis investigates how British women since the 1970s have used dress to resist dominant ideals of femininity and womanhood. I focus on examples of subcultural and alternative style as anti-fashion, as a rebuke to and also as the manipulation of the fashion system. The research is based on oral interviews with women in four case studies: punks in the 1970s, women who lived at Greenham Common Peace Camp in the 1980s, black women in hip-hop in the 1980s and 1990s, and Muslim women in the hijab since 2001. Participants were found using a combination of opportunity or volunteer sampling and snowball sampling techniques to gather a sample of approximately five interviewees per case study. The case studies are deliberately disparate, but they have been chosen because each one represents an important turn in British gendered identity politics of the last forty years, since punk style was interpreted by subcultural theory as resistance. They offer a wide range—from subcultural to religious dress—of cross-cultural examples to explore gender in terms of ethnicity, class, and nation, and to explain the ways in which these notions interact and overlap within contemporary British culture and history. Through my juxtapositions I provide an alternative narrative, a ‘new’ analysis of style as gendered to challenge any empiricist logic of conventional scholarship and to expose the fashion system as cyclical. This is a post-postmodern interdisciplinary investigation. I analyse the postmodern techniques of collage, bricolage, mixing and sampling in women’s style, where appropriation and customisation act as revolutionary practices of deconstruction of 5 meaning and interrupt grand historical narratives, However, I move beyond any postmodern focus purely on image and spectacle, or on simulacra and representation to locate women’s behaviour in situated bodily practice, and within their extended biographies. My interviews focus on women’s material and experiential views of their dress and style with an emphasis on their interpretations of style as lived experience. In this way I offer a turning out of fashion history; one that analyses the agentive action of each group’s style which I define as the punk ‘cut’, the Greenham Common ‘layer’, the hip hop ‘break’ and the ‘fold’ of the hijab. My emphasis is on the analytics of construction as displays that reveal the structures behind the fashioning of gender and identity, and I explore how these create new temporal and spatial subjective positions for women such as deterritorialisation for punks, utopianism for women at Greenham, reality for women in hip-hop, or a heterotopia in the case of British women in hijab. This study throws into crisis essentialist ideas: about the body, gender, a fashion object or the fashion system and its ideals to question the performativity of identity and history. Through its multi-layered discussion and interdisciplinary breadth, the thesis pushes at the boundaries of conventional design and fashion history scholarship in its exploration of embodied style as intertextual, and women’s fashion histories as shifting and mutating.
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Hana-Meksem, Karima. "How Stereotypes influence the hiring of Muslim women in the United States." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/466.

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Although federal laws prohibit employment discrimination, potential discrimination against Muslim women wearing the hijab is possible. The purpose of this study was to describe how religious stereotypes and religious artifacts may influence hiring and what the origin of this phenomenon is. A phenomenological perspective was used in this research focusing on the participant's perceptions in comprehending the meaning of having a Muslim woman wearing the hijab in a job interview and how/why this meaning is constructed. The phenomenon studied was the nature and range of stereotypes that recruiters hold about Muslim women wearing the hijab. Qualitative interviews with nine participants were conducted in the states of Illinois and Missouri in 2010. These participants were in charge of hiring in the educational and healthcare sectors. Five main themes from the interviews data were identified: (a) fear of Muslims, (b) hijab appearance vs.hijab functionality, (c) impact of cultural and religious differences, (d) stereotypes, and (e) discrimination in the United States. The findings have offered an opportunity to investigate, illustrate and document stereotypes on Muslim women wearing the hijab that could intervene during a hiring process. They have provided a glimpse into the stereotypes that recruiters hold about Muslim women wearing the hijab and the Muslim community as well. In particular, this study confirmed that there is a need to educate people in charge of hiring on how stereotypes may shape their decisions. The most distinctive finding of this study is the aesthetic aspect of the hijab. All the participants explicitly acknowledged the beauty of the hijab. This finding showed how complex the research participants' perceptions were about the hijab. How the appearance of the hijab could be viewed so positively and how its function was perceived negatively by them.
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Al-Wahabi, Najla I. "The Hijab : its origin and development from the pre-Islamic period to the end of the Umayyad period." Thesis, SOAS, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360809.

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30

Ugljanin, Mirela. "Muslimska kvinnor i det svenska samhället : En kvalitativ intervjustudie om fem muslimska kvinnors upplevelser av det svenska samhällets bemötande." Thesis, Högskolan i Jönköping, Högskolan för lärande och kommunikation, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-38890.

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In this study, a specific group of religiously active Muslim women is investigated about how they are treated in Swedish society and what they consider the role of women in Islam. Predictions that Islam would be a women-threatening religion is common in the media, but also among the majority of Sweden's population, according to respondents in this study. Therefore, the intention of the study has been to gain a better understanding of the Muslim women's lives in Sweden. The study has a qualitative approach based on a comparative hermeneutic interview study where five, active Muslim women to a varied extent have been interviewed. The result shows that all women have been subjected to violations in society and that they consider that the majority of Swedish society's individuals are prejudiced by Islam as religion assuming that Muslim women are oppressed, are abandoned against their will, have to wear veil and must obey their men - who are formed as aggressive and violent.
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31

Koons, Casey Joseph. "Dynamics of Concealment in French/Muslim Neo-Colonial Encounters: An Exploration of Colonial Discourses in Contemporary France." Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1218057001.

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32

Jabiera, Abdalla. "Controverses autour de la notion de liberté : la France et "l'affaire du foulard". Sociologie de philosophies politiques ordinaires." Thesis, Besançon, 2011. http://www.theses.fr/2011BESA1023.

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À la fin des années 1980, trois adolescentes d’origine musulmane ont été exclues de leur collège parce qu’elles refusaient d’enlever leur voile en classe. Ce « fait divers » aurait pu passer inaperçu s’il n’avait pas été étalé de manière spectaculaire sur la scène médiatique. Les raisons invoquées pour justifier cet engouement tiennent en un mot : faire respecter le principe de laïcité au sein de l’école républicaine. Mais très vite, le débat a pris d’autres proportions avec l’intervention d’une grande partie d’intellectuels et l’on apprend soudainement que, derrière le foulard, se cache la soumission de la femme, si ce n’est une volonté affichée de « communautarisme », voire d’« intégrisme religieux ». La nation serait alors en danger et l’on comprend que la question du foulard rebondisse en 1994, avec cette fois-ci une détermination de la part des militants laïcs de mettre en échec le droit en vigueur, formulé par le Conseil d’État en des termes limpides : le port d’un signe religieux par les élèves ne saurait, en lui-même, constituer un motif d’exclusion, sauf cas avéré de « port ostentatoire et revendicatif ». Reste que dans un mouvement d’éternel retour, le problème du foulard resurgit brutalement en 2003, se politise et s’achève par la promulgation en mars 2004 d’une loi interdisant le port du voile dans les établissements publics.Sur le fond, cette évolution a mis en exergue un aspect essentiel : la crainte des « immigrés » et d’un islam devenu trop visible. Elle a également permis d’opposer la laïcité à la liberté religieuse. Notre travail consiste justement à comprendre comment on en est arrivé à rendre antinomiques deux principes fondamentaux sur lesquels repose, entre autres, la notion de démocratie en République française. Cette interrogation est d’autant plus légitime que la polémique autour du foulard avait explicitement ignoré le point de vue des femmes voilées, passant ainsi à côté des différentes significations que ce bout d’étoffe pouvait contenir. De fait, si l’objectif de notre recherche est de passer au crible la position de ceux qui ont oeuvré à l’interdiction du foulard dans l’espace scolaire, il s’agit aussi de donner la parole à ces femmes qui n’ont pas eu droit de cité. Dans cette optique, notre souci premier est de connaître comment elles vivent leur voilement. Quel sens donnent-elles au port du voile ? Quel regard jettent-elles sur un débat qui semble mettre en cause leur liberté d’expression confessionnelle ? Ces questions sont à la base de notre problématique
At the end of the 80s, three girls of Moslem origin were excluded from their middle school because they refused to remove their veil in class. This «news item» would have been able to pass unnoticed, had not it been spread in a spectacular way over the media scene. The reasons called to justify this craze like are the will to make respect the principle of secularism within the republican school. But, very fast, the debate took other proportions with the intervention of many intellectuals who thought that behind the scarf hides the submission of the woman, if it is not a will posted by «communitarism» even of « religious fundamentalism ».Then, the nation would be in danger and we can understand that the question of the scarf bounces in 1994, with this time a determination on behalf of laic activists to put in check the current law, formulated by the Council of State in crystal clear terms: the bearing of a religious sign by the pupils does not constitute in itself a motive for exclusion, except in cases of «ostentatious and claiming bearing» . But in a movement of eternal return, the bearing of the scarf reappears brutally in 2003, politicizes, and ends with the promulgation in March, 2004 of a law forbidding the wearing of the veil in public institutions. In fact, this evolution highlighted an essential aspect: the fear of the «immigrants» and the Islam become too visible. It also allowed to set secularism against the freedom of religion. Our work consists in understanding how we managed to make paradoxical these two fundamental principles on which the notion of democracy in French Republic, among others, rests. This interrogation is all the more justifiable since the debate around the scarf had explicitly ignored the point of view of the veiled women, so passing next to the various meanings which this end of fabric could contain. Actually, if the objective of our research is to examine closely the position of those who intervened for the ban on the scarf in the school space, it is also a question of giving the floor to these women who have not been established. So, our first questions are: how do they live their buckle ? What sense do they give to the wearing of the veil ? What glance do they throw on a debate which seems to question their confessional freedom of expression ? These questions are on the base of our research
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Barbo, Adrianne Marie. "From Post-Cards to Stand-Up: Cross Cultural Representations of the Veil in France and the Maghreb." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1436979499.

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34

Kelley-Hollwell, Victorie Joyce-Ann Martin Barbara N. "Perceptions and behaviors that encourage or impede advancement or attainment of leadership positions in higher education by Muslim women wearing hijab." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6617.

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Title from PDF of title page (University of Missouri--Columbia, viewed on March 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Thesis advisor: Dr. Barbara Martin. Vita. Includes bibliographical references.
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Pramiyanti, Alila. "Being me on Instagram: How Indonesian hijabers reframed the nexus of piety and modernity." Thesis, Queensland University of Technology, 2019. https://eprints.qut.edu.au/125859/1/Alila_Pramiyanti_Thesis.pdf.

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This thesis used digital ethnography and iconographical methods to investigate how Indonesian hijabers (hijab-wearing women who are fashion-conscious) use the visual social media platform Instagram. Drawing on Goffman's theory of self-presentation, this study revealed these hijabers used Instagram to display their unique authenticity, to highlight their piousness and to advance their feminist agendas. They reframed the nexus of piety and modernity, adeptly using the visual affordances of Instagram to challenge dominant power structures, share Islamic knowledge, and enhance women's agency and empowerment.
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Todosi, R. E. "Westernized 'easthetics' : understanding surface, depth and individuality in contemporary modest wear : an ethnography on hijab wearers and designers in Britain." Thesis, Nottingham Trent University, 2014. http://irep.ntu.ac.uk/id/eprint/298/.

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Building on original ethnographic work carried out in a cosmopolitan, multicultural British context, as well as on dialogical engagements with textile experts, artists and designers, this study prioritizes — in an attempt to fill a void in the existing literature — the analysis of privately-informed, emotional, spiritual, artistic, idiographic (versus public, political/ideological, or class-related) aspects of modest gear appropriation. Drawing on a wide range of scholarship, from anthropology, history and fashion studies to psychology and design theory, the project looks into the creative individuations and taste (in)formation mechanisms of contemporary modest wear, with a particular stress on the Islamic headscarf. In concrete terms, the focus falls on agency-driven, (micro)cultural and psycho-sartorial dynamics of hijab observance, and the ways these are enmeshed, in real life cases, within a socio-biographical tableau of a far more complex facture than has been generally acknowledged. I will evidence throughout how, alongside publicly-evident aspects, there can, indeed, exist an incredibly rich depth 'inside‘ a textile‘s surface. Above all, the nexus of relationships between (material) dress, as it is worn and/or created by a subject at a given point in time, and its (immaterial) projections into the person‘s imagination, memory, and value system — in other words, the idiographic, often self-enhancing experience resulting from its wearing or making — will be brought to the fore.
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Malmberg, Erik. "Feminismens skilda erfarenheter : Problematiken att kombinera islam och feminism för muslimska kvinnor i Sverige." Thesis, Stockholms universitet, Sociologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-130452.

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Till följd av att en muslimsk kvinna misshandlades i en förort till Stockholm på grund av att hon bar slöja, genomfördes den politiska manifestationen Hijabuppropet. Denna manifestation resulterade i att kvinnor uppmanades att beslöja sig i syfte att visa solidaritet för den misshandlade kvinnan, och muslimska kvinnor som en marginaliserad samhällsgrupp. Agerandet möttes med en stark kritik från bland annat den svenska kvinnorörelsen som menade att slöjan är anti-feministisk och representerar ett kvinnoförtryck som inte borde normaliseras i det svenska samhället. Detta fick gensavar från muslimska feminister som menade att deras erfarenheter blev exkluderade i debatten kring kvinnlig jämställdhet. Syftet för denna studie är att utifrån den teoretiska referensramen black feminism och postkolonial feminism problematisera denna påstådda exkludering, och att anlysera hur dessa kvinnor motiverar en lyckad kombination av att vara muslim och feminist i ett västerländskt samhälle. Med totalt 13 debattartiklar, krönikor och intervjuartiklar med muslimska kvinnliga feminister och andra icke-muslimska feministiska aktörer, har en kritisk diskursanalys genomförts. Med hjälp av Faircloughs tredimensionella analysverktyg har diskursiva praktiker tolkats och kopplats till skapandet av sociala praktiker. Studien förhåller sig till vetenskapstraditionen kritisk realism då fokus ligger på att finna bakomliggande mekanismer som har förklaringsvärde till de sociala fenomen som undersöks. Analysen visar ett resultat där jämställdhetsdiskursen tolkas definieras av en hierarkisk social dominans, där den svenska kvinnorörelsen reproducerar en normativ feminism designad efter den vita medelklasskvinnans behov. Bedömningen görs att det existerar en exkludering av marginaliserade grupper inom kvinnorörelsen där minoriteten antas behöva anamma majoritetsgruppens värderingar vad gäller attityder till kvinnliga rättigheter och definition av frihet. Det existerar med andra ord en invärtes maktkamp inom den svenska feministiska rörelsen där idén om en universell feminism där samhällets samtliga kvinnor strävar efter unisona mål är problematisk.
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Ehsani, Iman. ""Man kanske inte ser ut som sitt namn" : En studie om fem kvinnors konvertering till islam." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-22513.

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The purpose of this study is to investigate a group of female converters and their subsequent experiences when transitioning to islam by bearing hijab. The study analyzes how this religious conversion has shaped and influenced the identity of mentioned women, as well as their attitude and relationship to the social environment prior to and after converting. This means that in accordance with the purpose of this study, an attempt to reveal the everyday life of these women will be performed. In order to make this study possible, three different methods will be put to use. A narrative method that touches upon the time leading up to and after the final converting and the impact of the conversion. A qualitative method that manages the interpretation of these women’s stories and lastly a hermeneutic method that allows further understanding of these peoples life world, identity, attitudes and relationships. The study has generated a number of different results; one result being that the religious converting to islam has given implications such as categorization and stigmatization in relation to the social environment. These negative structures are heavily reinforced by the act of wearing a hijab that carries a high visibility value. In relation to the social environment and the majority population and their notion of islam, wearing the hijab makes the bearer an anomaly, a “second grade citizen” with dark and negative attributes. The negative theme surrounding the hijab stems from the social community’s lack of information and misunderstanding of islam. The hijabs stigmatized symbol has a greater value in identification processes that occur in social situations than it does these women’s background and ethnicity. In essence, this has resulted in the fact that these women have now discontinued their majority status and belongs today in the muslim minority group. Consequently, the women have lost their right to majority status and as such been deprived of their identity in spite of several of them still experiencing a strong tie to the swedish identity. These negative structures have also affected the social environment closest to these women, who they today altogether not remain in. For this group of women, the converting to islam has still yielded a positive total change in the self-preservation of their identity that has enabled them deeper understanding in the pursuit of what is good in life and the revulsion of what is bad. This path of finding the silver lining, has made the loss of family and countless of friends much more bearable. This due to the fact that they contribute such losses to the old social environment that allows the outdated thinking that still builds negative structures; a structure that they hopefully have now distanced themselves from. In regards to their parents, the relationships have been open-ended and uncompromising even though the parents have in some cases been the very source to the categorization and stigmatization that these women experienced.
Syftet med denna studie är att undersöka en grupp kvinnliga konvertiters upplevelser av att ha konverterat till islam och tagit på sig hijab. Studien har fokuserat kring hur denna förändring, som konverteringen inneburit, har format och influerat kvinnornas identitet, attityder och relationer till den sociala omgivningen innan och efter konverteringen - samt hur kvinnorna i sin tur upplevt den sociala omgivningens attityder och relation innan och efter konverteringen. Med anledning av studiens syfte kommer olika faktorer ur kvinnornas livsvärld att beröras. För att möjliggöra detta har studien utgått ifrån tre olika metoder: narrativ metod som berört tiden innan och efter konverteringen, kvalitativ metod som berör tolkningen av kvinnornas berättelser och hermeneutisk metod som jag med hjälp av kunnat skapa förståelse för kvinnornas livsvärld, identitet, attityder och relationer. Studien har i sin tur genererat ett antal olika resultat. Ett resultat som framställts genom studien är att kvinnornas konvertering till islam inneburit kategoriserande och stigmatiserandeprocesser som kommer till uttryck i relation till den sociala omgivningen. Dessa negativa strukturer grundar sig i sin tur mycket i hijaben som har ett högt visibilitetsvärde. I relation till den sociala omgivningen och majoritetsbefolkningen, förknippas hijaben med negativa strukturer som i sin tur identifierar bäraren som ”den andre”, på så sätt förvandlas bäraren till en anomali. De negativa signaler som hijaben förmedlar grundar sig i den sociala omgivningens negativa bild och förförståelse av islam. Hijabens stigmasymbol har större värde i identifieringsprocesser som äger rum i sociala situationer, än intervjupersonernas bakgrund och etnicitet. Detta har i sin tur resulterat i att kvinnorna avvecklats sin majoritetsstatus och idag värderas som tillhörande till den muslimska minoritetsgruppen. Därmed har kvinnorna berövats en del av sin identitet. Detta trots att kvinnorna själva på olika sätt upplever en stark svensk identitet. Dessa strukturer har även påverkat kvinnornas närmsta sociala omgivning, som kvinnorna i dag sammantaget inte har någon kontakt med. För kvinnorna har konverteringen i sin tur inneburit en positiv inre totalförändring, som resulterat i en fördjupad förståelse och strävan efter gott, samt ett intensivt avståndstagande ifrån det som uppfattas som ont. Denna strävan efter gott, kompenserar i sin tur förlusten av gamla vänner och familj, detta då kvinnorna ofta sammankopplar den tidigare sociala omgivningen med negativa strukturer som de i samband med konverteringen distanserat sig ifrån. Men i förhållande till föräldrarna, har kvinnornas relationer till dem varit förutsättningslösa och icke kompromissbara, även om föräldrarna i vissa fall varit upprinnelsen till den kategorisering och stigmatisering som kvinnorna upplevt.
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39

Paruk, Zeenat. "To cover or not to cover? Religious identity negotiation of Muslim women in the South African workplace regarding donning the hijab." Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/52996.

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This study explores the challenges facing Muslim women who wear hijab in the South African workplace. It covers their experiences in the workplace, as they negotiate their religious identity. It also examines the extent of religious accommodation in the South African workplace and explores the existence of Islamophobia in South African organisations.
Mini Dissertation (MCom)--University of Pretoria, 2015.
Human Resource Management
MCom
Unrestricted
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40

Abdul, Rasul Akbar. "The French politic of the veil in relation to International law : Analyzis of the politic of the veil in France." Thesis, Teologiska högskolan Stockholm, Avdelningen för mänskliga rättigheter, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1075.

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The Universal Declaration of Human Rights (UDHR) and other international conventions have been ratified by many countries, yet the basic freedoms established therein continue to be taken for granted. In recent years, the Islamic veil has been widely debated as an oppressive garment against Muslim women and a threat to Western secular democracy. This debate has led countries, including France, to take legal action to ban clothing that completely covers the face. France has professed itself as a secular state for centuries following its historical revolution, with a narrative of guaranteeing equal rights and opportunity to all citizens. However, this secular orientation has, in practice, led to a law that has created and promoted juridical and institutionalized inequality. This thesis discusses the prohibition of the veil in relation to basic human rights and freedoms established by the UDHR, the European Convention on Human Rights and Fundamental Freedoms, and the International Covenant on Civil and Political Rights, as well as other relevant documents that hold the central idea of protection of religious freedom and expression. These documents will be analyzed alongside John Stuart Mill’s foundational philosophy on freedom. The main findings of this study are that the issue of the veil is complex, and its story must be understood before it can be judged. Muslim women who choose to wear the veil have a right to freedom of religion given by the UDHR. France is a signatory and therefore infringing on those rights is a violation of international law. This conclusion is supported by the theoretical foundations of freedom presented by John Stuart Mill and previous research that dealt with the issue of the veil in Western societies.

Presentation gjordes online på grund av Covid19.

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41

Veladzic, Fatima. "HALAL ELLER HARAM : En undersökning av slöjanvändning." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-8367.

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Abstrakt Titel: Halal eller haram Författare: Fatima Veladzic Handledare: Åke Tilander Utbildning: Religionsdidaktik C, 30 hp Antal sidor: 25 Sökord: Koran, haditherna, slöja, hijab, kultur identitet, kultur och kulturmöten Bakgrund: Koranen och haditherna samt förklaring av olika hijab hjälpte mig att hitta de religiösa skällen till slöjanvändning. Syfte: Syfte med denna studie är att genom kvalitativa fenomenografiska intervjuer undersöka en grupp bosniska muslimska kvinnors erfarenheter kring hijab. Det är intressant att se om det är religionen, identitet, traditionen eller kultur som avgör bärande av slöjan. Metod: Kvalitativ fenomenografisk metod användes i studierna. Det var en halvstrukturerad intervjuguide med två övergripande frågor. Sju informanter intervjuades i olika åldrar men med bosnisk bakgrund. Insamlingen av data har skett både med telefon och med mötes intervjuer på plats där jag har utgått från två frågor: Varför bär/ inte bär du slöja? Teori: Studiens teoretiska utgångspunkter är identitet, tradition, kultur och kulturmöten. Det har varit till hjälp för att kunna analysera och tolka mina resultat som ledde till att jag kunde besvara min frågeställning Resultat: Min undersökning visade att det är upp till var och en kvinna att avgöra om hon vill använda slöja eller inte för att i Koranen står det inte preciserat men att ibland avgör tid och rum om kvinnan ta på sig slöjan eller inte.
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42

Toenjes, Ashley. "The Role and Status of Palestininan Women in the Struggle for National Liberation: Static or Dynamic?" Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/201492.

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This thesis argues that the elite and urban women leaders of the Palestinian women's movement neglected to engage rural women and women living in refugee camps as their equals in a women's movement. Further, despite women's active presence in the public sphere, the sphere remained defined in masculine terms. As a result, Palestinian women, as "guests" in the domain of men, were easily pushed out after they had served their purpose in the nationalist crisis. What is remarkable is that even after Palestinian men reclaimed the public sphere, Palestinian women remained politically active in the private sphere. In order to understand how this was possible, we must look more closely at the terms "public sphere" and "private sphere".
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43

Jonsson, Emelie. "Att bära slöja på den svenska arbetsmarknaden." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-45070.

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Bakgrunden till denna studie var att det fanns ett behov av att se över hur den svenska arbetsmarknaden behandlar kvinnor med slöja (hijab). Detta då det svenska arbetslivet i vissa fall kan ses som etniskt ojämlik. Syftet med studien var att ge kvinnorna en röst i ämnet samt att lyfta deras upplevelser med hjälp utav ett sociologiskt perspektiv. För att ta del av deras upplevelser gjordes en kvalitativ studie med en hermeneutisk ansats och tematisk innehållanalys. Det utfördes åtta semistrukturerade intervjuer med kvinnor som bar slöja i arbetet. Från intervjuerna framkom fyra teman: upplevelser, bemötande, samhällets påverkan samt reaktion. Resultatet visade att slöjan är en viktig del i kvinnornas identitet samtidigt som samhället och arbetsmarknaden har svårt att acceptera deras slöjbärande. Kvinnornas arbetstillfredsställelse samt deras psykosociala arbetsmiljö påverkades då de utsattes för fördomar och diskriminering i sina arbetsliv.
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44

Hafez, Sarab M. S. "A critical approach to the origins and evolution of Usul al-Fiqh and the methodologies of interpretation and inference, with a case study of hijab." Thesis, University of Exeter, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489227.

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Exploration of the strata of Usul al-Fiqh establishes that the founders of the basic Sunni Schools differed over the authoritativeness of most basic shariah sources (e.g. ahad traditions and ijma), which did not preclude them from considering their counterparts as legitimate competitors. Early 8th/14th century Usuliyiin later consolidated Usul al-Fiqh into one version; its orthodox nature still dominates Sunni Islamic intellectual thought.
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45

Boutin, Jessica. "Un acte de foi, un acte pour soi : regard sur les liens entre l'agencéité, les rapports de genre et le port du hijab à Québec." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/28308/28308.pdf.

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46

Ahmadi, Sanaz. "Will I Ever Be Enough? : A Marxist Analysis of Women Protesting Obligatory Veiling in the Islamic Republic of Iran." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-364820.

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The My Stealthy Freedom (MSF) movement on social media has garnered over 1 million likes on Facebook and continues to make headlines in major media outlets. The founder Masih Alinejad routinely speaks out against obligatory veiling in the Islamic Republic of Iran (IRI). This study analyses hijab and the MSF movement from a Marxist feminist perspective, evaluating the emancipatory potential for women. The study attempts to untangle Islam from the discourses around the oppression of women to find the material roots of oppression upon which the discourse has been built. The legislation of women’s clothing and women’s bodies has a long history, with just the hijab having been made compulsory and forbidden three times in Iran within the previous century. Through the use of Multimodal Critical Discourse analysis, photographs and videos from the MSF movement are compared to hijab propaganda by the IRI to identify whether the concern of the MSF movement is limited to obligatory hijab, or if it places within the broader movement for women’s emancipation. The results show that despite the visual emphasis on the hijab, the MSF movement has a broader aim emancipating women as expressed by the activists of the movement.
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Roukachi, Farah. "”Om du tar av dig slöjan, så kanske du får jobbet.” - En kvalitativ studie av kvinnors erfarenheter av och föreställningar om arbetsmarknaden, i relation till att bära slöja." Thesis, Umeå universitet, Institutionen för socialt arbete, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-162166.

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The purpose of the study is to highlight women's experiences of and beliefs about the labour market, in relation to wearing the veil. It´s based on a qualitative study of semi-structured interviews with thirteen university students of women wearing hijab and illustrate how their reflections of discrimination affect educational choices. It also describes what treatment the women wearing hijab has experienced in previous contact with the labor market and when the veil has been actualized in different work situations. The result is described in three themes:  “wearing hijab”, “education and profession” and “work life”. It displays how the women highlight their experiences of discrimination towards their hijab and states that there is discrimination in social and public contexts, as well as in the Swedish labor market. Furthermore, the women tell how difficult it is for the hijab wearing woman to be considered as her own individual, instead, she is defined by the hijab and met with prejudiced values and reactions. The results were analyzed with theories as postcolonial feminism, orientalism, and different forms of discrimination, stigmatization and exclusion. During the job search, the respondents in this study tells that they need to over emphasize their skills because they constantly feel that they need to disprove prejudices about an imagine incompetence. Especially after the European Court of Justice ruled (2017-03-14) that entitles the employers to deny women wearing hijab at the workplace. Additionally, the negative attitude is not always visible but hidden outward and towards the periphery of society. This study clarifies how they are treated in society and highlights the limits of their opportunities in the labor market because of prejudice about the hijab. The results are related to previous studies and are discussed in relation to the dominant image of the veil in the West.
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Abdallah-Shahid, Jawairriya. "Veiled voices Muhajabat in secular schools /." Diss., Online access via UMI:, 2008.

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49

Aydemir, Dilek. "An Analysis of the Opinions of University Students about the Current Situation of the Headscarf Dispute in Turkey." Thesis, University of North Texas, 2008. https://digital.library.unt.edu/ark:/67531/metadc9799/.

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This study examined the opinions of university students about the current situation of the headscarf dispute on the wearing of headscarves in Turkey. The influence of gender, the level of secularism, socioeconomic status and encounter with women wearing headscarves on opinions about the wearing of headscarves were analyzed in this study. The sample of this study was composed of 400 university students among whom there were 240 female and 160 male students. Moreover, the sample comprised university students from 50 universities from Turkey. The results indicated that the level of secularism and encounter with women wearing headscarves were distinguished as two determining factors of the diverse opinions of the university students on the topic. No association was found between the perceptions of university students about the issue and the independent variables of gender and socioeconomic status.
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50

Jones, Pamela Nicolette Louise. "Secularising the veil : a study of legal and cultural issues arising from the wearing of the Islamic headscarf in the Affaire Du Foulard in France /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18268.pdf.

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