Veils, ceilings and identity: Interpretations of the hijab
Sudi Sharifi, Salford Business School
Chris Rees, IDPM
This paper explores interpretations of the hijab (veil) and the practice of veiling women under Islamic rules. It will attempt to discuss the polarity of the perspectives on hijab and whether women have choices in relation to veiling or de-veiling. It also explores the relationship between hijab and women’s identity in Islam, by contrasting the veil with the Western notion of the ‘glass-ceiling’ which refers to artificial and invisible barriers that contribute to and perpetuate gender inequalities.
At the outset of the paper, we note that there are different terms used in different languages, societies and thus cultures to describe the veil worn by women as part of their Islamic identity. The terms include, for example, burqua, Jilbab, Pakaian Islam, turban, rousari, chador, and niqab. The terms also indicate the extent of the coverage of the veil in question. We also note that veiling of women is seen by some as an element of adherence to Islamic principles and the Hadith.
O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. [033:59]
Yusufali translation
In the context of an Islamic society, such as Iran, the veil is seen as a means to protect and guard a woman’s decency and integrity. This interpretation is prevalent in topical media. For example, Hoseiny (2007:1) writes in an editorial in Zan-e-Rooz [Today’s Women magazine]: “…Seventy years ago, by the decree of the [Iranian] government of the time women involuntarily drop their veils and undermined their families…today the young men and women are fascinated by the imposed and ‘alien’ images…they dress to bury their identities and to escape their cultures…they are riding on the waves of change that are created by the ignorant and the immoral…”
We highlight that the veil is seen by many as the visible means to confront the imperialism of Western fashion and beauty industries; industries that even in Western societies have become associated with male power structures. Hoseiny continues with the idealization of veiled women and that wearing the veil is an obligation: “It is every cultured person responsibility to revive and uphold the hijab in all spheres, to stand against the waves which are anti Islamic…The prophet did not need the slide show, the posters he simply said: ‘…And say to the believing women that they should lower their gaze and guard their modesty; That they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms… And O ye Believers! Turn ye all together towards Allah, that ye may attain Bliss.’”
The paper compares the outwardly visible veil with the notion of the ‘glass ceiling’ and its implied meaning as an invisible barrier, or a screen. In a separate contrast, we argue that in certain contexts the ‘glass ceiling’ may be seen as a ‘glass screen’. We see the glass screen as the identity that is attributed to women by other people and institutions within Western societies. We contend that the glass veil, though provocative, may actually be a closer description of the identity that is imposed upon women as it is associated with the wearer rather than, as is the case with the glass ceiling, associated with the organisation. We conclude by noting that the hijab represents different and complex portrayals of equality.