Victim-blaming: Was she “asking for it”?

Who gets the blame when a woman is sexually harassed or assaulted?”

 

Qur-an 33.59:

“O Prophet, say to your wives and your daughters, and the women of the believers to draw part of their outer garments over themselves.  It is likelier that they will be recognized and not molested.”

 

 

“Hasn’t he been informed of what is in the scrolls of Moses

And of Abraham, the one who fulfilled (his covenant)?:

That no bearer of a burden shall bear the burden of another…”

Qur-an 53.36-38

 

No one can bear the blame for someone else’s actions.  That’s clear.  If someone does wrong, he or she alone is to blame.  It should be pointed out that Muslims believe this concept to also be in the lost books of Moses and Abraham, so we don’t believe that Allah has ever allowed a person to be blamed for another’s actions.

 

Qur-an 24.30

“Say to the believing men to lower their gazes and to guard their private parts…”

Islaam has a practical approach to sexual harassment and assault.

 

The same directive is addressed to the believing women, followed by instructions about modest dress.  In the explanation given by scholars, this refers to lowering their gaze from women, other people’s private parts (i.e. those which are supposed to be covered) and at obscene objects.  The term “lower the gaze” is explained in narrations reported from the Prophet as not following the first (unintentional) look with a second (intentional) look or stares.

So regardless of how a woman is dressed (and she is allowed to dress in a way considered “immodest” in Islamic values) a man is not supposed to look at her.  If he’s not supposed to be ‘ogling’ her, or ‘checking her out’, then of course he is not allowed to go further than that.

 

 

“And do not approach zinaa…”  Qur-an 17.32

 

The word zinaa means sexual intercourse with someone to whom you are not legally married.  So it includes fornication (sex outside of wedlock) and adultery (sex with someone married to someone else), among others.

Now, look carefully at the wording.  In the original Arabic, the wording is not “wa laa taznuu”, which would mean ‘and do not commit fornication, etc.’.  It is “wa laa taqrabu az-zinaa”, which means “and do not APPROACH fornication, etc.”  So, regarding your question, regardless of how a man feels about a woman (or about how she is “making” him feel) he is already not supposed to be looking at her, as discussed above.  Further, he is not to, in any way, do anything that brings him close to sex with her.  No catcalls.  No advances.  No smiles.  No come-ons.  No touching.  No introductions.  NOTHING.  If he does any of these things, never mind surpassing all of them to grope or sexually assault her, he is clearly in the wrong.

 

 

“The believers have surely succeeded…

those who turn away from laghw,…”

Qur-an 23.1,3

 

I think this relates more to the issue of sexual harassment than sexual assault.  Laghw is translated as, among other things “futile and/or indecent speech”, depending on the translator and context.  So the kinds of things that men harass women with are forbidden, regardless of the context.  In fact, there is no context in which futile, indecent speech is allowed.  Therefore, considering that such speech is wrong, and considering that, as above, no one can be blamed for what another person does, if a man harasses a woman, it is his fault, not hers.

That’s a brief review of what I think the Qur-an contains on the subject.  Now, turning to the secondary source of Islamic law and morals, the guided lifestyle of the Prophet, these are things that the Prophet either:

(1)   did,

(2)   said,

(3)   commanded, or

(4)   allowed (by staying silent about in its presence)

This, the sunna, is not in the Qur-an, but has been compiled in books of narrations or ahadeeth (singular:  hadeeth).  Every hadeeth goes through a scientific process of scrutiny where the reputation of every individual narrator is graded, and the entire chain of narration is also graded for authenticity.

 

Here is an example:

Narrated Wa’il ibn Hujr:

When a woman went out in the time of the Prophet for prayer, a man attacked her and overpowered [raped] her.

She shouted and he went off, and when a man came by, she said: “That [man] did such and such to me”. And when a company of the Emigrants came by, she said: “That man did such and such to me”. They went and seized the man whom they thought had had intercourse with her and brought him to her.

She said: “Yes, this is he”.

Then they brought him to the Apostle of Allah.

When he [the Prophet] was about to pass sentence, the man who [actually] had assaulted her stood up and said: “Apostle of Allah, I am the man who did it to her”.

He [the Prophet] said to her: “Go away, for Allah has forgiven you”.

But he told the man some good words [Abu Dawud said: “meaning the man who was seized”],

and of the man who had had intercourse with her, he said: “Stone him to death.”

Sunan Abu Dawud, Book 38, #4366

So it is clear that the victim was not to blame.

Now, do people always judge by the book of Allah and the example of His Prophet?  No.  Of course, the majority of the people in the world are not Muslim, so they are unaware.  As for the Muslims, not all of them are knowledgeable, and not all of them are sincere.  If a person is insincere, his or her knowledge does not benefit, and much less their ignorance.  If a person is ignorant, her or his sincerity does not benefit them, and much less so their insincerity.  Somewhere in the fray, among other things, women may not get their rights.  If that is so, it is not Islam, but those individual Muslims- or hypocrites posing as Muslims- who are to blame.

Now, in what way can a woman be to blame?  If she dresses immodestly, she is wrong for doing so, but the matter is between her and Allah.  To my knowledge there is no legal penalty for immodest dress, so it is not a matter between her and the authorities.  (A general goal of the sharee’ah is to stop the spread of indecency, so I imagine there are measures that can be taken in extreme cases, though.)  In any case, as we have shown, it does not in any way excuse sexual harassment or assault.  We must recognize, though, that while it cannot be said that she has encouraged harassment or assault, neither can it be said that she has discouraged it.  This is one of the benefits and purposes of modesty, to discourage the men who are not fearful of Allah.  It is a pre-cautionary measure mandated by Allah long ago, whose relevancy is still being proven today (see here).

(Everything I’ve written here is subject to the limits of my knowledge and understanding.  The truth of it is from Allah, and any inaccuracies are only from my self.)

Hijab Success Stories

Contrary to popular images, the hijab is not a hurdle to the Muslim woman’s progress.  In fact, it probably helps.  Don’t believe me?  Well what would you say to a 15-year-old Harvard freshman, a Division 1 basketball star, a fencing champion, an Olympic sprinter, a newsanchor, a sportswear designer, and successful active women all over the world who choose to wear the Islamic veil?  These are their stories…

Saheela Ibrahim

Saheela Ibraheem, 15-year-old Harvard Freshman

https://qahiri.wordpress.com/2011/10/25/hijab-harvard/

Bilqiis abdul-Qaadir

Bilqis Abdul-Qaadir, Division 1 Basketball Star

https://qahiri.wordpress.com/2011/10/24/hijab-basketball/

Ruqayya al-Ghasara

Ruqaya al-Ghasara, Olympic Sprinter

https://qahiri.wordpress.com/2011/10/24/hijab-olympics/

‘Ulaa al-Barqi

Ola al-Barqi, Awtan TV Newsanchor

https://qahiri.wordpress.com/2011/10/24/hijab-anchor/

ahiida swimwear

Aheda Zanetti, Owner and designer of ahiida Islamic sportswear

https://qahiri.wordpress.com/2011/10/25/hijab-swimsuit/

Anonymous Robot Designer

HijabisDoingThings.tumblr.com- a site showcasing successful, active and happy hijabis

https://qahiri.wordpress.com/2011/10/25/hijab-worldwide/

Ibtihaj Muhammad

Ibtihaj Muhammad, Fencing Champion

https://qahiri.wordpress.com/2011/10/25/hijab-fencing/

Kulsoom Abdullah, Weightlifter

https://qahiri.wordpress.com/2012/04/23/hijab-success-stories-weightlifter/

Hijab Success Story: Fencing Champion

Fencer With Headscarf Is a Cut Above the Rest

By AIMEE BERG

When Ibtihaj Muhammad fastens her headscarf, or hijab, around her chin, one of its purposes is to deflect unwanted attention.

Associated PressOlympic hopeful Ibtihaj Muhammad will compete this weekend.

But when she wears a hijab in a sporting arena, it often has the opposite effect.

The New Jersey native is currently ranked 11th in the world in women’s sabre, a discipline of fencing. Only one American ranks higher: Mariel Zagunis, the two-time Olympic and world champion.

Both women will compete this weekend at a World Cup fencing event at the New York Athletic Club to earn points toward qualifying for the 2012 London Olympics.

The International Olympic Committee and the U.S. Olympic Committee do not track athletes’ religion, but if Muhammad makes the Olympic team, she would likely be the first practicing Muslim woman to represent the U.S. at the Games.

When she competes, photographers often zoom in on the name Muhammad on the back of her fencing jacket. Her mother, Denise, recently saw such a photo and said, “I realized: my God, she’s representing all of us.

NYC World Cup

Friday, June 24 ? Sunday, June 26
New York Athletic Club, 180 Central Park South
Night sessions/ medal bouts $15 and up All-day tickets $2

“You feel the pride. Muslim women are struggling around the world. She’s not on the front lines but when she stands up there, she’s making her mark for them, for freedom, to have their voices heard.”

To make the ultra-selective squad?a maximum of two women per country will compete in sabre in London?Muhammad has been training 30 hours per week at the Fencers Club on West 28th Street in Manhattan and another three to four hours a week with a conditioning coach near her home In Maplewood, N.J.

“I’m one of these people with tunnel vision,” said Muhammad, 25. “I’m convinced that I can do anything with enough practice and enough work.”

Natalie Keyssar for The Wall Street JournalShe is the 11th ranked female sabre fencer in the world and the second ranked American. She is trying to earn a spot on the Olympic team that will go to the 2012 Games in London.

Playing sports was a given for the third of five children growing up in an athletic household, but Muhammad always wore long clothing under her volleyball and softball uniforms to conform with Islam’s emphasis on modesty.

When Ibtijhaj was 13, her mother drove past the local high school and saw fencers in the cafeteria who were covered from head to toe. Her mother turned to her and said, “I don’t know what that is, but when you get to high school, you’re doing it.”

Then, one day at practice, “Out of this mild young lady came a roar,” said her Columbia High School fencing coach, Frank Mustilli. “She got hit, got mad, and under that calm facade was a very aggressive individual.”

At 16, she dropped epee for the lightning-quick sabre discipline, which targets everything above the waist (except hands) and allows scoring with the edge of the blade as well as the tip.

As team captain, Muhammad helped her high school win two New Jersey state team titles. Later, her youngest sister, Faizah, became a two-time state individual champion in sabre. (Faizah, 19, will also compete at the New York World Cup.)

At Duke University, Muhammad was a three-time All-America and graduated in 2007 with a double major in international relations and African-American studies (and a minor in Arabic).

Two years later, she began to work with the 2000 U.S. Olympian Akhi Spencer-El in Manhattan.

“It completely changed my fencing,” she said. “This is the first time I’ve ever been taught to fence tactically.”

In 2009, Muhammad won the U.S. national title. A year later, she made her first quarterfinal at a World Cup event (losing to Zagunis, 15-8, in Brooklyn, N.Y.). And in November 2010, Muhammad finished 14th in her world championship debut in Paris. All the while, observing her Muslim faith.

Natalie Keyssar for The Wall Street JournalIbtihaj Muhammad practices her thrusts at the New Jersey Fencing Alliance on Thursday.

Every day, Muhammad prays five times. The fourth prayer, Maghrib, usually coincides with training so she will say it at home later, or pray in a utility room.

Last year, during the holy month of Ramadan when eating and drinking are prohibited from sun-up to sundown, Muhammad woke up at 90-minute intervals in the middle of the night to hydrate during a high-altitude training camp in Colorado Springs. (In 2012, the entire London Olympics will occur within Ramadan.)

But what bothers Muhammad’s mother most is the fencing etiquette that entails shaking hands with male referees and seeing her daughter travel without a male guardian.

At airports, fencers are always scrutinized because they carry on bulbous facemasks, metallic jackets and electrical wires. A hijab adds to the questioning. In Belgium this month, Muhammad was told to leave the airport if she did not remove her headscarf.

Her father Eugene, a retired cop, taught her, “The more you [protest], the more you have to take off.” Diplomacy eventually prevailed. Usually, Muhammad speaks her mind. She used to be an emotional fencer. Now she is more controlled, but retains her trademark feistiness.

“On the strip, she’ll fight for every single touch and not budge,” Zagunis said.

But ultimately the referee decides who scored the first touch and, early on, Muhammad sometimes wondered if her minority status affected the outcome of her matches. If so, she figured it had more to do with being African-American than Muslim.

“I have a hard time imagining someone would treat me different based on my faith,” she said. “So when I come across anyone being rude to me or anything of that nature, I attribute it to race. I guess that’s my first instinct.”

Six-time Olympian Peter Westbrook told her, “You cannot allow ‘because I’m Muslim’ or ‘because I’m black’ into play in fencing. The minute you put those in, you’ve lost.”

“I have to remember my purpose,” she said.

Very few Muslim women have earned Olympic medals since Nawal El Moutawakel of Morocco ran to victory in the 400-meter hurdles in 1984 wearing shorts and a tank top. Muhammad hopes to add to that in hijab.

“I’d love for other minority women and religious minorities [in the U.S.] to believe they can excel in something outside the norm?not just sports, anything where they’re breaking the barrier,” she said, “and not be deterred by what the image is just because they fall outside that box.”

Copyright 2011 Dow Jones & Company, Inc. All Rights Reserved

http://online.wsj.com/article/SB10001424052702304569504576404011992467534.html

Hijab Success Story: Worldwide…

http://hijabisdoingthings.tumblr.com/

Hijabis Doing Things!

So here’s the deal. The past decade hasn’t exactly shed the best light on Islam. Muslim women are portrayed as oppressed, helpless, voiceless, and faceless in the mainstream media. The truth is, we’re everything but. And here is the proof. Here is our collection of pictures of women that wear hijab (the traditional Islamic dress covering the head) doing all kinds of things.[This blog is run by three hijabi sisters, living in London, Ontario]

http://hijabisdoingthings.tumblr.com/

Hijab Success Stories: Islamic Sportsgear

 

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Muslim Athletic Wear Covers Skin Without Cramping Style

Jennifer Cutraro for National Geographic News

April 27, 2006

The design of most modern sportswear puts many Muslim women athletes in a curious bind: adhere to their faith and have their motions hampered or compromise their beliefs in the name of athletic performance? The Koran requires women to cover everything except their faces, hands, and feet, says Tayyibah Taylor, editor-in-chief of Azizah Magazine, a publication geared toward Muslim-American women. “The idea is that your modesty in dress and behavior is a passport to public space,” Taylor said. “It makes the statement that a Muslim woman’s body is not a part of the public conversation.” Recently Muslim women living in a Somali refugee camp in Kenya (see map) were given unique new volleyball uniforms. Designed through a partnership between Nike and the United Nations, the uniforms permit the women athletes to dig, spike, and set while covering their bodies and heads in a way that remains true to their faith. But don’t look for such specialized gear at your local mall or sporting-goods store just yet. Nike spokesperson Alan Marks says the Beaverton, Oregon, company currently has no plans to commercialize the product. And most other major sportswear manufacturers have no lines specifically targeting Muslim women. Today a scattering of small companies is the only commercial source of sportswear for the modest-minded. Modest Yet Fashionable Finding appropriate exercise wear is something that Muslim women have struggled with for years, says Laila Al-Marayati, spokesperson for the Los Angeles, California-based Muslim Women’s League. She says some women and girls choose to work out in long-sleeved shirts and sweatpants, but that is only a partial solution. “Muslim women sometimes will prefer to go to all-female gyms or work out at home, so they can exercise comfortably and not be overwhelmed with heat exhaustion,” Al-Marayati said. An additional challenge is the need to keep the head covered with a hijab, a head scarf girls begin to wear in early adolescence (related photo: young Iraqi girl trying on a hijab). “As an active Muslim girl, I found it difficult to participate in most sports, because of all the excess clothes we were wearing. And the veil—very unpractical when playing sports,” Aheda Zanetti wrote in an email to National Geographic News. Zanetti is the owner of Ahiida, an Australian company that designs women’s sportswear. “All of that excess fabric had to go, and that’s when I introduced the Hijood—a hijab shaped like a hood,” Zanetti wrote. The Hijood is a close-fitting head covering made of a lightweight fabric. A Danish company called Capsters produces a similar product. Designer Cindy van den Bremen says her goal was to develop a sportier hijab for girls to wear in school gym classes. Zanetti also developed a line of swimwear for Muslim women, which incorporates a long-sleeved top, close-fitting hood, and long pants, all made of a stretchy, lightweight fabric. Turkish clothing manufacturer Hasema likewise produces modest yet fashionable swimwear for women, men, and girls. That’s welcome news to girls like Zarina Jalal, a high school student who lives just outside of Albany, New York. “If there was a way that I could do swimming without baring myself as much as I’m required to, then I’d definitely take up swimming more often,” she said. Jalal gave up soccer in middle school because of the requirement to wear shorts as part of the team uniform. She says clothing requirements can be a barrier for Muslim girls who want to play sports. “The stereotypical clothing when you’re doing anything athletic competitively is a very big turnoff for Muslim girls, in my opinion,” she said. To Market? Taylor, of Azizah Magazine, sees great market potential for sportswear more appropriate for Muslim women. “In another 15 years there’s going to be a sizeable Muslim consumer market and lots of demand,” she said. “I think we’re where the Hispanic market was 20 years ago, and today the Hispanic market is a big consumer market.” Arun Jain, a marketing professor at the University of Buffalo in New York State, agrees. He says, given the growth potential of the Muslim community in the United States, major sportswear manufacturers could be missing out on an opportunity to break into an emerging market. “I believe it’s a strategic blunder on their part,” Jain said. “My feeling is that they don’t think there’s that much buying power, but I am certain that they’re mistaken. “If customers are given what they are looking for, they will be willing to pay, even at a higher price,” he said. That “strategic blunder” might pay off for the specialty shops that cater specifically to the needs of Muslim women in sports, he says. Yuka Nakamura, a doctoral candidate in physical education and health at the University of Toronto in Canada, has studied Muslim women’s participation in sports. She says there’s definitely a need for modest sportswear, even beyond Muslim communities. She cites a program at a pool in Calgary, Canada, that tried to encourage more Muslim women to take up swimming by allowing them to wear T-shirts in the pool. “It wasn’t just Muslim women who wanted this,” she said. “An increasing number of women felt more comfortable being covered up and even larger men who felt uncomfortable in a bathing suit and preferred to be in a T-shirt.” Azizah’s Taylor agrees. “It’s not only Muslim women who are making attempts to be modest when they go out,” she said. “There’s also a contingency of Christian women and Jewish women and others who just don’t feel that they need to show their bodies. Other women are striving to be modest as well.” Free Email News Updates Sign up for our Inside National Geographic newsletter. Every two weeks we’ll send you our top stories and pictures (see sample).

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© 1996-2008 National Geographic Society. All rights reserved.

Sociology of Gender: the Hijab

The following is a final exam paper I wrote on the practice of hijab (Islamic veil).  I was in a Sociology class called “Sociology of Gender” taught by Dr. Elizabeth Bernstein at Barnard College.  It presents the results of a survey I conducted at Columbia University that shows that non-Muslims and Westerners fail to understand this and other practices because they focus on forcing their assumptions on the situation rather than considering what Islam really means.  I got a B+…

_______

Daniel Nehemiah Oliver

Sociology of Gender Final Question 2

There is no god but ALLAH.  Muhammad (May the Peace and Blessings of ALLAH be upon him) is the Messenger of ALLAH.  Sincere belief in these statements makes one a Muslim.  They are the fundamental, guiding principles of Muslim life.  They, for instance, establish the Qur’an unquestionably as the word of ALLAH, brought to humanity by his Messenger.  Belief in ALLAH and His Messenger and the authority of the Qur’an figure importantly in the Muslim/Western

Dr. Homa Hoodfar

debate over veiling moreso than Hoodfar, in The Veil in their Minds and on their Heads*, realizes.  She rightly identifies the Qur’an as an influencing factor in Middle Eastern veiling practices, but her essay does not explore its implications.  Her argument is based mainly on historical and sociological sketches that illuminate truths about Middle Eastern society and Muslim culture, but by ignoring Islam as a faith, and failing to acknowledge Muslims as a distinct, diverse group, held together by and operating upon the dynamics of this faith, the discussion of veiling loses credibility and explanatory value.  This paper presents the findings of a study aimed at exploring and explaining this crucial and little understood aspect of veiling.

Palestinian Christians in headscarves

To this end, I selected a survey sample that could represent these unheard and ignored voices.  I picked 3 types of respondents, whom I coded as “Muslims”, “Muslimahs” and “Hijabis”.  The Muslims were two male Muslims, one born Muslim (Muslim B) and one revert to islam (Muslim R).  (Those who accept Islam from another faith are called reverts rather than converts, due to a belief that all things are born in, and some later corrupted from, fitrah, a natural state of submission to ALLAH.)  The Muslimahs were two Muslim women who do not veil;  one born Muslim (Muslimah B) and one revert (Muslimah R).  The Hijabis were two Muslim women who do veil, also known as wearing hijab;  one born Muslim (Hijabi B) and one revert (Hijabi R).  All six of these were affiliated with Columbia University or Barnard College either as undergraduates, graduate students, or staff.  Their ages ranged from 18-29, and their backgrounds and living experiences represent the diversity of the world’s Muslims to as great a degree as possible given the sample size.

Islam is the basis of a worldwide community united by belief in the Lordship of ALLAH and the messengership of Muhammad.  This community is diverse in every way that a community can be:  linguistically, culturally, economically, geographically, economically, theologically, and so on.  Veiling and most other practices are not uniform.  These differences, however, are usually not based on belief, but on interpretation of belief.  Take the Qur’an, for example.  There are no versions.  The only variation lies in the rendering of Arabic terms different translators may choose.  So, in the original Árabic, every Muslim reads the same thing, but inevitably many individualized readings result.  Consider the following:

(With the Name of Allah, the Universally Merciful, the Discriminately Merciful)

And say to the believing women to lower their gaze, and protect their private parts, and not to show their ornaments except what is apparent, and two draw their veils over their bosoms and not to show their adornments except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women or what their right hands possess, or to their male servants who have no vigor, or children who are not yet aware of women’s private parts…

– Qur’an, Chapter 24 an-Nuur/“The Light”: 31

And

O Prophet, say to your wives, and your daughters and the women of the believers to draw their outer garments over themselves.  As such it is likelier that they will be recognized and not molested.  ALLAH Is Most Forgiving, Most Merciful.

– Qur’an, Chapter 33 al-Ahzab/“The Confederates”: 59

It must first be said that this paper is not gaging the accuracy of this translation from the original text.  In addition, the purpose of this paper is not to explain or interpret these verses.  These verses have been presented simply as evidence that the Qur’an contains mandates concerning the practicing of veiling or hijab.  (The word hijab means “screen or veil”, rather than, for example, for example, “headscarf” or “cloak”.  There are many words for Muslim womens’ outer garments, not all of which are found in Islamic literature.)  To Muslims, again, the words of the Qur’an are no less than the words of the One, True God.

All but one respondent, Muslimah B, agreed that hijab is legislated by the Qur’an.  In the words of Muslimah R, “It was prescribed in the Qur’an for women to cover themselves”.  Hijabi B simply answers “ALLAH Commanded it”.  These statements begin to answer one of the questions central to this study and the lager debate over veiling:  why do Muslim women veil themselves?

Hoodfar unduly emphasizes Arabian and Mediterranean traditions dating back to antiquity, but only presents the fact of veil-wearing:  its first recorded references, its changing role in societies over time, etc.  However, the reason for veiling is largely untouched in her essay.  Westerners and feminists have for some time defined their reasons for other women’s veiling customs:  patriarchy, notions of the harem, and extreme repression and domination by men.  This colonial method of assumption is prone to great misunderstandings because these “studies” of Muslims have mostly been unaccompanied by what makes them Muslim:  Islam.  This ignorance seemed apparent to Hoodfar at times, though she did fully address it or elude it.  It was not lost on Hijabi B, quoted here at length, who summarizes wonderfully how Muslims feel about the views of Westerners and academics whose conclusions about Muslims are formed without consideration of Islam.

Did you ever think to ask me?

“Responses to common misconceptions (even by [Columbia] professors teaching about Islam”  Hijab was not a left-over practice from pre-Islamic culture, it doesn’t mean our parents force us to marry our cousins, it’s not just a political statement, it doesn’t limit intellectual development…  it’s not a symbol of male domination, it doesn’t have to be black, it doesn’t make our heads that much warmer in the summer”

She finishes with a telling reflection:  “It can be some of those things, but often is not.”

Other respondents described hijab as:

– “the ultimate necessity for any woman (Muslim R)

– “unfair” (Hijabi R)

– “a chore” (Hijabi R)

– “a wonderful way to protect the modesty of a woman” (Muslimah R)

These are all things that wearing hijab or veiling can be, according to the respondents.  But in the end, they are largely the effects of hijab, not its causes.  For example it is doubtful that that Hijabi R, who feels that hijab is unfair, wears it because it’s unfair.

Regarding cause, interestingly, none of the stereotypical, Western/academic-assigned causes for veiling were quoted by the respondents.  Some were actually refuted, as in Hijabi B’s above quote.  Family pressure was mentioned once, but only as a discouragement against veiling.  All respondents were geographically and socially distant from the Middle East, negating it by default as a cultural explanation of the veiling practice.

To the Muslims of this survey, veiling has a meaning, and a power, that is lost on the minds of Western academia.  Just is in Hoodfar’s essay’s explanation of the veil carrying a sense of power, Hijabi R said that hijab was a way to “fight in the way of ALLAH’s Cause”.  To Muslimah R it was a statement of faith.  Muslimah B felt it “shows one’s inner strength”.  To these women, whether or not they chose to wear it, the hijab was a force, and a statement, as well as a shield and display of modesty.

Why has Western academia, with it sustained contact with Muslim population groups, failed to recognize the value of the practice of veiling?  It is not just because of the colonial/propagandist motivations that do too much to frame western discourse on Muslims.  The seemingly blind misunderstanding is one symptom of a larger problem:  willful ignorance of Islam and refusal to acknowledge faith.  One does not have to be a Muslim to study the practice of veiling, but how can studies of veiling ignore Islam when the practitioners list ALLAH, Islam and the Qur’an as the cause?  Western/non-Muslim perceptions, and to an extent Hoodfar’s essay, fail- refuse, in fact- to capture the reality of veiling as an extension of their refusal to acknowledge Islam.  Sympathizing Western feminists thus perpetuate the paternalism and repression that they suffer by re-inflicting it on Muslim women.  If Western men have historically treated women like objects, then that is all the less reason for them to do the same thing to Muslim women.  The feminist protest is against being treated like a docile, disenfranchised second class, yet feminism, out of ironic sympathy, approaches hundreds of millions across the globe as exactly that.  How can feminists insist on their voices being heard, when they drown the voices of Muslim women?  How can they, perhaps even more ironically, oppose being treated like sexual objects, while fighting for their right to look like one and belittling the women who refuse to?

Veiled Hindu women at a temple

This guise of objectivity is itself a veil, masking an academic and cultural arrogance that causes the scientific standards of Western academia to falter and the societies which it informs to suffer.  Some studies show American Muslims to live at a higher standard-of-living and education level than American non-Muslims.  The statistics of homicide and sexual violence in Western societies soar high above those of Muslim populations.  The tendency to criticize and patronize should be replaced with one to recognize.

The West, especially and perhaps because of its academics and feminists, succumbs to the subjectivity it is so wary of internally because it refuses to subjectively evaluate the meaning, or even acknowledge the statement that there is not deity besides ALLAH and Muhammad is His messenger.

* 1997. “The Veil in Their Minds and on Our Heads: The Persistence of Colonial Images of Muslim Women”, Politics of Culture in the Shadow of Capital, David Lloyd and Lisa Lowe (eds). Duke University Press, (reprint).

Changing Her Fate

I read article called “Changing her Fate” by Margaret Coker in the 6 May 2007 edition of the Austin-American Statesman,  ‘Insight’ section.  I do not have access to the Statesman’s archives, but I found the article here.  Read it.  It’s about a girl forced into prostitution and forced later to suffer for it, all of which is blamed on Islam, rather than the misguidance of a minority of individuals.

This is the response I wrote:

Dear Statesman,

I am very moved by “Changing her Fate” (Insight 6 May).  Sadr was spot on for saying “It’s a monopoly of power.  They have a mentality that’s very traditional.”  She’s right.

Islam, like America, has a constitution that has been subject by manipulation by the power-hungry.  Traditionally, worldwide, the culprits are male.

Unlike America, Islam’s constitution is constantly judged by the worst, never the best, of its constituents, rather than being evaluated on its own merit.

No one, for example, assuages that drug use is American- rife though it may be- because our written law makes the opposite clear.

So what are the true fundamentals, the valid traditions, of Islam?  Consider, for example, the authenticated saying of Prophet Muhammad that heaven is found at the feet of the mother.  What about the prophetic injunctions encouraging men to provide for, entertain, and strive to sexually satisfy their wives?

Are we now prepared to accuse Islam of being a medieval matriarchy?

What of this, that Allah Himself Said “And do not force your girls into prostitution, if they desire chastity, seeking the benefits of worldy life.  And whosoever forces them, then Allah Will Be, after their compulsion, Pardoning and Merciful.”  (Qur-an 24.33)?  Is this not sufficient to free Islam of all the oppression that women like Layla have suffered?  As for why men claiming to be Muslims perpetuate and punish unwilling prostitutes, ask them;  Islam is free of them.

So why don’t we stop accusing Islam altogether, and stop propping up every misguided man and political machination as a bona fide example and proof?  These war-mongering charades are made more transparent by the millions of converts to Islam worldwide, including many, many women from all walks of life.

P.S.  I challenge you to a test of journalistic subjectivity by printing my response to this article.

——-

The challenge was not accepted…

Taking charge of her fate…