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In Cairo in the 1940s, Leila Ahmed was raised by a generation of women who never dressed in the veils and headscarves their mothers and grandmothers had worn. To them, these coverings seemed irrelevant to both modern life and Islamic piety. Today, however, the majority of Muslim women throughout the Islamic world again wear the veil. Why, Ahmed asks, did this change take root so swiftly, and what does this shift mean for women, Islam, and the West? When she began her study, Ahmed assumed that the veil's return indicated a backward step for Muslim women worldwide. What she discovered, however, in the stories of British colonial officials, young Muslim feminists, Arab nationalists, pious Islamic daughters, American Muslim immigrants, violent jihadists, and peaceful Islamic activists, confounded her expectations. Ahmed observed that Islamism, with its commitments to activism in the service of the poor and in pursuit of social justice, is the strain of Islam most easily and naturally merging with western democracies' own tradition of activism in the cause of justice and social change. It is often Islamists, even more than secular Muslims, who are at the forefront of such contemporary activist struggles as civil rights and women's rights. Ahmed's surprising conclusions represent a near reversal of her thinking on this topic. Richly insightful, intricately drawn, and passionately argued, this absorbing story of the veil's resurgence, from Egypt through Saudi Arabia and into the West, suggests a dramatically new portrait of contemporary Islam.

The French government's 2004 decision to ban Islamic headscarves and other religious signs from public schools puzzled many observers, both because it seemed to infringe needlessly on religious freedom, and because it was hailed by many in France as an answer to a surprisingly wide range of social ills, from violence against females in poor suburbs to anti-Semitism.Why the French Don't Like Headscarvesexplains why headscarves on schoolgirls caused such a furor, and why the furor yielded this law. Making sense of the dramatic debate from his perspective as an American anthropologist in France at the time, John Bowen writes about everyday life and public events while also presenting interviews with officials and intellectuals, and analyzing French television programs and other media. Bowen argues that the focus on headscarves came from a century-old sensitivity to the public presence of religion in schools, feared links between public expressions of Islamic identity and radical Islam, and a media-driven frenzy that built support for a headscarf ban during 2003-2004. Although the defense oflaïcité(secularity) was cited as the law's major justification, politicians, intellectuals, and the media linked the scarves to more concrete social anxieties--about \"communalism,\" political Islam, and violence toward women. Written in engaging, jargon-free prose,Why the French Don't Like Headscarvesis the first comprehensive and objective analysis of this subject, in any language, and it speaks to tensions between assimilation and diversity that extend well beyond France's borders.

The Islamic veil in all its forms – from the headscarf to the full body garment – is one of the most visible signs of Islam as a religion. It is also one of its most controversial and misunderstood traditions among both Muslims and non-Muslims. In an environment of increasing conservatism in both Euro- American and Muslim-majority societies, in a world where a woman's right to wear the headscarf has become a touchstone for issues of all sorts, and at a time when racial and religious profiling has become commonplace, it is our political and social responsibility to gain a deeper understanding of veiling. This concise, easy-to-read and even-handed introduction is organised around three main topics: the historical, religious and cultural background; contemporary debates about the veil; and the varied, shifting meanings the veil has had for Muslim women over the past century.

[Keaton] provides the most in-depth analysis of the predicament of French Arabs and Africans living in the suburbs of Paris... [O]ne can read the book through the lens of such great African American writers and activists as Richard Wright, James Baldwin, and Malcolm X... [It] contains an implicit warning to you, France, not to repeat the American racism in your country. -- from the foreword by Manthia Diawara Muslim girls growing up in the outer-cities of Paris are portrayed many ways in popular discourse -- as oppressed, submissive, foreign, kids from the projects, even as veil-wearing menaces to France's national identity -- but rarely are they perceived simply as what they say they are: French. Amid widespread perceptions of heightened urban violence attributed to Muslims and highly publicized struggles over whether Muslim students should be allowed to wear headscarves to school, Muslim girls often appear to be the quintessential other. In this vivid, evocative study, Trica Danielle Keaton draws on ethnographic research in schools, housing projects, and other settings among Muslim teenagers of North and West African origin. She finds contradictions between the ideal of universalism and the lived reality of ethnic distinction and racialized discrimination. The author's own experiences as an African American woman and non-Muslim are key parts of her analysis. Keaton makes a powerful statement about identity, race, and educational politics in contemporary France.

This groundbreaking volume, written entirely by women, examines the vastly misunderstood and multilayered world of the veil. Veiling— of women, of men, and of sacred places and objects—has existed in countless cultures and religions from time immemorial. Today, veiling is a globally polarizing issue, a locus for the struggle between Islam and the West and between contemporary and traditional interpretations of Islam. But veiling was a practice long before Islam and still extends far beyond the Middle East. This book explores and examines the cultures, politics, and histories of veiling. Twenty-one gifted writers and scholars, representing a wide range of societies, religions, ages, locations, races, and accomplishments, here elucidate, challenge, and/or praise the practice. Expertly organized and introduced by Jennifer Heath, who also writes on male veiling, the essays are arranged in three parts: the veil as an expression of the sacred; the veil as it relates to the emotional and the sensual; and the veil in its sociopolitical aspects. This unique, dynamic, and insightful volume is illustrated throughout. It brings together a multiplicity of thought and experience, much of it personal, to make readily accessible a difficult and controversial subject.

Across much of the world today, Muslim women of all ages are increasingly choosing to wear the veil. Is this trend a sign of rising piety or a way of asserting Muslim pride? And does the veil really provide women freedom from sexual harassment? Written in the form of letters addressing all those interested in this issue, Questioning the Veil examines the inconsistent and inadequate reasons given for the veil, and points to the dangers and limitations of this highly questionable cultural practice. Marnia Lazreg, a preeminent authority in Middle East women's studies, combines her own experiences growing up in a Muslim family in Algeria with interviews and the real-life stories of other Muslim women to produce this nuanced argument for doing away with the veil. An incisive mix of the personal and political, supported by meticulous research, Questioning the Veil will compel all readers to reconsider their views of this controversial and sensitive topic.

This study is based on the question: Is the veil of ignorance according to John Rawls considered an anti-individualistic inclination? To get closer to the answer, the importance of the individualistic problem as a central matter in political philosophy was explained, together with its effects on the value of justice, and the extent of its importance in light of economic stratification and the increasing racism and aggression against minorities in contemporary societies, and all that represents the other and his rights. Adopting an analytical method, Rawls' statements on the original position, conceptual pattern, principles of justice, the veil of ignorance and the relation of all of this to his attitude towards individualism were deconstructed. The study concluded that Rawls worked to avoid the defects of liberalism in its capitalist form which often suffers extravagance in the name of free-handed individuality ownership, this is with great care not to fall into the furnace of a Marxist totalitarian formula. Hence, the veil of ignorance was indeed an attempt to neutralize the causes of egoism -so to speak- and accordingly, the criticism faced by Rawls was exposed, especially capitalist and disapproval criticism by Fukuyama and collective criticism by Michael Sandel. What may be called social rationality and the possibility of achieving social stability was explained.

To veil and wear a proper dress are among the commands of Allah to Muslim women, stipulated in several verses in the Quran. The term hijab or jilbab is the most important term related to that issue. In Indonesia, wearing a hijab is identical to Muslim women’s identity and reflects their piety. However, when one decides to unveil, the negative stigma is unavoidable. This article examines women’s perception of the Quran on veiling command based on two aspects. To begin with, the women’s understanding of the encouragement of wearing hijab and the women’s perception of the verses after deciding to put off their veil. In this study, the theory of religious piety and identity is applied as a conceptual framework and discursive analysis as a method of analysis. This study will present a discursive analysis of women’s understanding of the veiling concept. Particularly on their motivation for wearing hijab, veiling experience, and unveiling reason.

Purpose The corporate veil or veil of incorporation is a legal concept that separates the legal and juristic personality of a company from its members, directors and other stakeholders. Indeed, common law has provided for numerous circumstances in which the corporate veil of a company may be lifted, and courts rely on these case law precedents to determine the grounds for lifting the corporate veil. However, there is limited case law regarding environmental torts as a ground for lifting the veil of incorporation and there is no legal provision in Mauritius which recognises environmental crimes as an exception to corporate veil. Consequently, this paper aims to discuss the liability of decision-makers of a company in the case of corporate environmental wrongdoings and thereafter, to present a case for amending Mauritius laws to give recognition to environmental torts as a ground of lifting the corporate veil. Design/methodology/approach This paper has adopted the black-letter approach and the comparative research methodology. The laws of Mauritius on corporate veil will be compared to the related laws of the USA and Canada with the view of seeking recommendations for Mauritius, as these countries are known to have an extensive legal framework on environmental crimes as a ground to lift the corporate veil. Findings It is concluded that it is high time for Mauritius to adopt a separate manslaughter law that would incorporate crimes committed to the environment by corporate bodies as a ground for lifting the corporate veil and thereby attacking individual stakeholders concerned. Originality/value This study is among the first researches conducted in the field of environmental torts as a ground for lifting the corporate veil in Mauritius.

The hijab is arguably the most discussed and controversial item of women’s clothing today. It has become the primary global symbol of female Muslim identity for Muslims and non-Muslims alike, and is the focus of much debate in the confrontation between Islam and the West. Nowhere has this debate been more acute or complex than in France. In Hijab and the Republic, Bronwyn Winter provides a riveting account of the controversial 2004 French law to ban Islamic headscarves and other religious signs from public schools. While much has been written on the subject, Winter offers a unique feminist perspective, carefully delineating its political and cultural aspects.