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Background: Hijab pin ingestion is common in the Kashmiri population, especially among young females. This is attributed to the tradition of wearing hijab in adolescent girls and young women. Aims and Objectives: The present study was conducted to identify the incidence of hijab pin ingestion in the Muslim females of Kashmir Valley. Materials and Methods: This study was conducted in the Department of General Surgery SKIMS Medical College, Bemina, Srinagar, from February 2022 to December 2023. It was a prospective study comprising 60 female patients above the age of 12 years having a history of accidental ingestion of hijab pins. History and clinical examination were followed by chest and abdominal radiographs. Data were collected and inferences were drawn. Results: The study included 60 patients presenting to the emergency with a history of accidental ingestion of pin. The majority of patients, that is, 30 (50%) were 25-35 years of age. Most patients 40 (67%) were asymptomatic at presentation with 20 (33.33%) patients presenting to the hospital within 2-3 h of ingestion. Foreign body (FB) had reached the small intestine in 22 (36.67%) patients at the time of presentation. Moreover, 1 (1.67%) patient had extraluminal migration of the FB. In our study, 46 patients had a normal passage of FB through the gastrointestinal tract. Most of the patients, that is, 46 (76.67%) were managed conservatively. Only 2 (6.67%) patients needed surgical intervention. Conclusion: FB ingestion is common among the young females of Kashmir Valley. Adequate follow-up is necessary to prevent long-term complications. [ABSTRACT FROM AUTHOR]

Hijab is mandatory for every woman in Iran. However, while some women adhere to the strict guidelines and cover their hair and body when in public, others wear hijab only to the extent that they avoid breaking the law, a practice known as bad-hijabi. Recent studies have explored Iranian women's willingness to protest hijab through their social media activities. However, few studies have examined bad-hijabi as another form of resistance. The purpose of this study was to explore the topic of bad-hijabi from the perspective of women who have worn badhijabi. In-depth interviews were conducted with twenty Iranian women and a thematic interpretation of the data revealed that they use badhijabi to compensate for the inability to freely express the self through appearance, as well as to dissociate from messages communicated by hijab. Further research is needed on how bad-hijabi impacts the complex meanings communicated by women's appearance in Iran. [ABSTRACT FROM AUTHOR]

In Islamic Republic of Iran, femininity encounters a distinct conflict with the prevailing political system discourse. The rise of political Islam after the Islamic revolution has resulted in extensive limitations on women’s rights and the institutionalized suppression of their freedoms. In light of the constraints imposed by the I.R, social media platforms, particularly Twitter, have become vital spaces for accessing valuable information pertaining to competing political discourses, specifically those concerning women-related issues. This study examines the frequency and nature of women-related indicators generated by the opposition movement on Twitter from early 2020 to early 2022. The findings indicate that, relative to other groups, subversive oppositions place a stronger emphasis on women’s demands. Drawing inspiration from feminist discourse and advocating for the elimination of political Islam, subversives argue that women’s demands cannot be met without overthrowing the Islamic Republic. They focus on topics such as women’s rights violations and the individual’s right to choose whether or not to wear the hijab, thereby posing significant challenges to the I.R. These challenges were further intensified by the death of Jina (Mahsa) Amini, who died while in the custody of morality police, leading to widespread public demonstrations in the summer and fall of 2022. [ABSTRACT FROM AUTHOR]

Within the context of a misogynistic political establishment, the Iranian state's approach to women has become increasingly securitised in recent years. The Islamic Republic state, in fact, sees women as one of its biggest security threats, further deepening its securitisation of women and women's issues. This is most evident in relation to the official imposition of mandatory hijab, which vividly symbolises state ideology. The securitisation of women has occurred within the context of pervasive state misogyny and other officially sanctioned cultural notions that have accorded women second-class positions in the Islamic Republic's society. Despite its expansive system of state-sanctioned legal, political, ideological and cultural misogyny, however, the Islamic Republic has been unable to counter women's nonconformity to its dictates. Developments concerning and led by women themselves have challenged the official misogyny and its supporting ideological narrative. The state's inability and unwillingness to show ideological flexibility in this regard, and women's determined refusal to comply with the state, have combined to transform Iranian women into a national security threat to the state, one that it has so far been unable to effectively counter. [ABSTRACT FROM AUTHOR]

Past research has shown there is a relationship between body image, sexual behavior, and pleasure. However, the majority of this research has centered on heterosexual participants. In this analysis, the author considers how this relationship between body image, sexual behavior, and pleasure may look within women and genderqueer individuals who are all AFAB (assigned female at birth) with 26 out of 30 participants identifying as LGBTQIA+. The author examines perceptions of body size, body hair, and genitals to consider how intersections of social structures - specifically internalized sexism, racism, and misogyny - influence the participants' experience of sexual interactions. Both resistance and embodiment of traditional gender norms, even as queer women and genderqueer individuals, were examined in these narratives. The majority of the moments where traditional gender norms are examined describe situations when the participants were sexually interacting with cis-gendered men. [ABSTRACT FROM AUTHOR]

Based on qualitative data from a large study exploring Muslim experiences in the workplace, this chapter explains how Muslim dress standards inform identity and are influenced by US cultural ideals about self-presentation and perceived anti-Muslim hostility. Theoretical sampling was used to find 25 men and 59 women, 32 of whom are veiled. These individuals worked at major corporations as numerical minorities or held professions where they encountered non-Muslims regularly. Informed by theories of orientalism and social identity, findings examine hegemonic representations of organizational power and describe how men could employ masculine practices to navigate anti-Muslim discourse and foster a sense of belonging at work. Within immigrant-centered workplaces, women face cultural backlash for appropriating Western styles deemed immodest. While working outside their community, women who wore hijabs emphasized their femininity through softer colors, makeup, or "unpinning" their veil to offset the visceral reaction to their hijab. Thus, adapting to workplace dress expectations is structured by intersections of gender, religion, and workplace location. This chapter illustrates how Muslim dress strategies indirectly reflect how Western standards of dress, behavior, and self-expression determine qualifications and approachability within workplace structures, marginalizing Muslims and reproducing racial and gender hierarchies. [ABSTRACT FROM AUTHOR]

This study examined the relationship between wearing the hijab – a key spiritual practice for many Muslim females – and discrimination among a community sample of American Muslim women. The logistic regression results revealed that women who wore the hijab more frequently were more likely to experience religious discrimination during the past year. Other significant predictors of discrimination were English language proficiency and respondents' Islamic tradition. The implications of the findings are discussed for direct practice with Muslim women in tandem with the need to create a cultural milieu that honors the right of women to wear the hijab free from harassment. [ABSTRACT FROM AUTHOR]

Background: Hijab pin ingestion is common in the Kashmiri population, especially among young females. This is attributed to the tradition of wearing hijab in adolescent girls and young women. Aims and Objectives: The present study was conducted to identify the incidence of hijab pin ingestion in the Muslim females of Kashmir Valley. Materials and Methods: This study was conducted in the Department of General Surgery SKIMS Medical College, Bemina, Srinagar, from February 2022 to December 2023. It was a prospective study comprising 60 female patients above the age of 12 years having a history of accidental ingestion of hijab pins. History and clinical examination were followed by chest and abdominal radiographs. Data were collected and inferences were drawn. Results: The study included 60 patients presenting to the emergency with a history of accidental ingestion of pin. The majority of patients, that is, 30 (50%) were 25–35 years of age. Most patients 40 (67%) were asymptomatic at presentation with 20 (33.33%) patients presenting to the hospital within 2–3 h of ingestion. Foreign body (FB) had reached the small intestine in 22 (36.67%) patients at the time of presentation. Moreover, 1 (1.67%) patient had extraluminal migration of the FB. In our study, 46 patients had a normal passage of FB through the gastrointestinal tract. Most of the patients, that is, 46 (76.67%) were managed conservatively. Only 2 (6.67%) patients needed surgical intervention. Conclusion: FB ingestion is common among the young females of Kashmir Valley. Adequate follow-up is necessary to prevent long-term complications.

This article explores how time and space influence the decision-making process (DMP) that hijabis (Muslim women who wear a headscarf or hijab) undergo when deciding whether to disclose their hijab to their manager. Drawing on 40 interviews with hijabis, whose identity is a source of significant stigmatization and discrimination in France, we show that, rather than being constrained by time and space, hijabis take advantage of these elements to foster their own agency. Three contributions to the literature emerge from our findings. First, the decision-making process can be broken down into three phases: conceptualization, planning, and actualization. Over the course of these three phases, specific steps are taken depending on whether or not hijabis wish to include their manager in their DMP. This is how hijabis take control of their disclosure decision, which must take the manager's reaction into account. Second, we demonstrate that hijabis focus on the temporal dimension when selecting the most appropriate point at which to share their decision. For the spatial dimension, we introduce the concept of transition space to convey the way hijabis construct a secure environment in which to make their decision. This space has four key characteristics: It is secluded and offers protection, it is flexible, it is essential, and it is a space of psychological distress. Finally, we show that identity management (IM) decisions incur material costs. [ABSTRACT FROM AUTHOR]

This study investigated how religious factors exert social pressure to discipline female bodies through hijab practices in Indonesia. This study identified relationships among factors, such as religiosity, individuals' involvement with religious communities, subjective norms regarding the hijab practice, and the regulation of sexuality. This study found that religious factors positively influence subjective norms which reinforce the regulation of sexuality. Although recent studies have underscored the role of the hijab as a tool for expressing Muslim identity and as a means for Muslim women to construct modernity, the results of this study reveal that the disciplinary function of the hijab still seems to have a greater impact. A group analysis reveals differences in the influence of religious factors on subjective norms. While religiosity has a larger impact among adolescents than their involvement with religious communities, this impact is insignificant in the age group of 20s and 30s. The varying effects of religious factors among different age groups imply that religious values rather than involvement with religious communities have a much greater impact on the construction of subjective norms among adolescents while the role of religion in socialization might be enhanced as individuals get older. [ABSTRACT FROM AUTHOR]

Qasim Amin was a prominent Egyptian intellectual who, through his two writings, initiated numerous social reforms in Egypt. These reforms were subsequently replicated in other Islamic countries. He initially expressed his personal opinions regarding the position of women in society and their hijab in a manner that was sympathetic to Islam. However, he eventually began to express his own views that were not in accordance with Islam. He regards the hijab worn by eastern women as the cause of regression in eastern countries, while the lack of hijab worn by western women is the source of progress in western countries. He also maintains that the hijab worn by women stimulates and intensifies the desire of men. He was of the opinion that women are subject to four historical periods, and when they reach the fourth period, they have achieved complete liberation, similar to communism. He believed that the hijab was a form of sex slavery and that it was only appropriate for the women of the Prophet. He also held the belief that hijab is a consequence of the interaction between Islamic countries and their neighboring countries. These are merely a few of the issues that Amin addressed in his two renowned works, Tahrir al-Mur'a and al-Mur'a al-Jadidah, regarding hijab. In this article, we compare Amin’s perspectives on the hijab with those of Morteza Motahari. Amin will be provided with appropriate responses in accordance with Morteza Motahari’s comments. The impact of Western modernity and the role that Westerners have depicted for women is evident in Amin. Amin’s works are primarily focused on the development of gender, with a particular emphasis on women’s education and the notion that women's independence is a precursor to Western civilization. He considers the hijab from the perspective of Islamic jurisprudence, but ultimately reaches his own personal opinions regarding the hijab and pursues complete freedom from it. [ABSTRACT FROM AUTHOR]

French law 2004-228 and Quebec's Bill 21 has prohibited wearing conspicuous religious symbols while discharging public duty, especially as teachers in public school. This has aroused robust public debate because it disproportionately affects Muslim women wearing hijabs. This paper investigates the philosophical/ethical argument on both sides of the debate. The key research question is whether liberal feminists have the justification to support the hijab ban. The paper outlines different types of liberal feminism and their views on just social arrangements. The paper uses Gheaus's concept of gender justice and Kabeer's definition of gender empowerment to structure the debate, stating that feminists will support the ban if it enhances empowerment and makes society more gender-just or internal working of social arrangements, at least procedurally just. The paper draws on the utilitarian argument, Nussbaum's and Sen's articulation of the Capability Approach and the importance of identity, and Bourdieu's concept of Habitus, Doxa, and Symbolic Violence. The paper argues that there are strong arguments on both sides. Still, liberal feminists concerned about structural inequalities, economic empowerment, and individual freedom may not be convinced that the Hijab ban makes society more gender-just or improves individual empowerment. [ABSTRACT FROM AUTHOR]

Since in recent decades, some European countries have placed restrictions on Muslim women's clothing, it is necessary to explain the status of women's freedom of clothing in the context of international law. This study using the judgments of the European Court of Human Rights and international instruments and obligations in this field, tries to challenge the inconsistency of restrictions on the religious clothing of Muslim women and explain the need to ensure the right to freedom of religious clothing. The main question of the present paper is that the opposition to religious clothing and hijab of women in European countries is contrary to international law and human rights or not? This paper concludes with a descriptive analytical method and library resources including the examination of existing instruments that the prohibition of religious clothing is a violation of human rights and their religious freedom, and such a prohibition is based more on political and social pressures than on solid legal principles. [ABSTRACT FROM AUTHOR]

There have been marked differences between many urban youths and the older generation in practising Islam in Bangladesh. In the contemporary expression of Islam, many urban youths in Bangladesh adopt an approach where they are inclined to explain various Islamic discourses in a modernistic way through adopting an Islamic code of life. Simultaneously negating the traditional idea of the incompatibility of Islam with modernity is also an essential phenomenon in this discourse. 'Self-conscious sense of collective identity' and the concept of belonging to a global Islamic community is motivating many of these contemporary urban youths in Bangladesh to search for the 'pure' form of Islamic practices. These new manifestations eventually affect their urban social sphere while they either reject many traditional Islamic norms or adopt 'more authentic' Islamic norms. Thus, this qualitative paper argues that the expression of Islam among many urban youths has to be seen as an adaptive strategy in an ongoing struggle to make sense of Islamic life in a more complex, modern and Westernised world. [ABSTRACT FROM AUTHOR]

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Climate change affects life in tropical landscapes by increasing temperatures, among other impacts. In addition, land transformation from forest to other land cover types typically increases temperatures of surfaces exposed to direct solar radiation. In rural areas, however, many organisms including humans live sheltered below canopies, but little is known about below-canopy surface temperatures. We assessed canopy leaf area index (LAI) and below-canopy surface temperatures in a landscape of rural lowland Sumatra, Indonesia. In this region, land-use trajectories in the past decades led from forest to monocultural plantations. We found that LAI varied more than 10-fold, with the highest values observed in forest and low values in rubber and oil palm plantations. Below-canopy surface temperatures increased significantly with decreasing LAI. A decrease in LAI by one unit (m2 leaf area per m2 ground area) increased ground surface temperature by 0.95 °C (confidence interval: 1.07–0.83 °C) around noon. Likewise, the temperatures measured on peoples’ cap or hijab surfaces under the canopy was strongly affected. For a light-brown hijab, the average noon surface temperature increased by 4.0 °C from forest to oil palm. Thus, in addition to climate warming, land transformation and associated declines in canopy LAI significantly increased below-canopy surface temperatures. Strategies for mitigating such potentially adverse temperature effects may include the integration of more and densely foliated trees into landscapes.

Ibn Junaid Eskafi is one of the great Shiite scholars of the 4th century, whose books have not reached us, but some of his views have been quoted in jurisprudence books. Allameh Helii brought up a sentence of his about the clothing of men and women and he himself added an explanation to it, which has been misunderstood; To the extent that some non-experts have stated that Ibn Junayd considers the extent of obligatory covering for men and women to be equal in front of others! In this article, by an analytical method and by referring to the quoted sayings of Ibn Junayd, it becomes clear that such an understanding of Ibn Junayd's words was due to unfamiliarity with specialized jurisprudential texts, and Ibn Junayd did not believe in such a view not only regarding the women's veils in front of non-incest, but even in the "Prayer Veil"; Rather, the only difference between his opinion and others regarding women's veil is that he does not consider it obligatory to cover women's head during prayer, with the condition that non- incest does not see during prayer. Also, by carefully examining the above-mentioned quotes from him by Allameh Helii and others, it becomes clear that Ibn Junaid's sentence, which has been misunderstood, was only referring to the meaning of the word ``Awrat'', and if there is any ruling from it, it is the general ruling of veiling, which is also Both men and women are obliged to observe it in front of everyone (that is, even in front of their own sex and in front of incest); And his fatwa in this context is the same as the fatwa of the general Shia jurists.

Introduction: The hijab is a significant subject in cultural sociology. It is explored across various disciplines, including social sciences, psychology, and religion. This research aims to assess students’ responses at Ilam University of Medical Sciences in Ilam City towards the national coverage pattern.Methods: This study employed a qualitative and grounded theory approach, focusing on all female students at Ilam University of Medical Sciences. Participants were selected using purposive sampling, and data was gathered using semi-structured interviews. The collected data was then analyzed using a qualitative content analysis approach.Results: Interview data from the respondents was analyzed and categorized into the following themes: Pluralistic Coverage, Selective Coverage, Revision of Coverage Policy, and Cultural Resistance. The results showed a revision in hijab policies manifested through the formulation of related rules, the re-politicization of the hijab, the implementation of cultural programs, and the avoidance of over-regulation.Conclusion: The findings indicated that the students’ responses to national clothing patterns were critical, suggesting that revising cultural clothing-related policies could improve these patterns.

Iranian history is one of those rare cases when the topic of women’s social status was raised by the ruling regimes twice - in the1920-1930s and 1970s. This fact shows firm connection of nationalist and gender discourses. Since gender issues were not only declared on behalf of the state, but were also widely discussed in the public sphere, the study uses sources of an artistic and journalistic origin, that traditionally in Iran play the role of ideological indicators. These include materials from the Iranian, mainly women’s press as well as the works of the literary corpus. The examples of poster genre, which propagandizes for the position of the state and visualizes the ideology, also serve as a valuable source for the research. The undertaken study shows that, starting from the end of the 19th century, Iranian nationalism has been intensively exploiting gender issue to proclaim its own positions, using family metaphors and a system of female symbols for political purposes. As an ideology of a modernizing society, nationalism in Iran actively used the image of the “progressive Iranian woman” as a link between the present day and the great pre-Islamic past.

Background Religion and its exercise are among the most sensitive discourses in different parts of the world, especially in Nigeria. The constitution and other laws ensure citizens are afforded basic human rights of which religious rights are included and yet regulated. There are questions of interpretation as to the extent to which such rights can be enjoyed and the efficacy of both the legal and institutional frameworks protecting religious rights in Nigeria. Methods This article utilises a doctrinal legal research approach utilising existing literature, statutes, and laws enacted towards the protection of religious rights in Nigeria with the consideration of primary and secondary sources of statutes including the 1999 Constitution of the Federal Republic of Nigeria (as amended), judicial precedents, International Conventions, law textbooks, and peer-reviewed journals. A comparative analysis of Nigeria, Tunisia, Algeria, Turkey and Kazakhstan was done to gain perspectives on balancing conflicting interests in light of Nigeria’s heterogeneous status. As part of the contribution to knowledge, a hybrid model for mitigating the socio-legal effect of the usage of hijab in Nigeria’s public institutions is presented to further enrich Nigeria’s jurisprudence. A hybrid model is an approach that combines different sources or methodologies by integrating two or more distinct frameworks to leverage their strengths and effectively address specific needs or challenges. It is utilized to achieve synergy and maximize outcomes by blending diverse legal approaches in law. Results Nigeria, being a multi-ethnic and multi-religious state, demonstrates that the government must protect the public interests as it relates to religious rights regardless of faith or religion. The study reveals that the current legal approach without further legislative intervention on religious issues will be inadequate to address the problem. Therefore, this study presents a hybrid model for mitigating the socio-legal effect of the usage of hijab in Nigeria’s public institutions to avoid harm and further enrich Nigeria’s jurisprudence. Conclusions This study concludes by emphasizing the inadequacy of Nigeria’s legal and institutional frameworks regarding the protection of religious rights and the right to wear hijab in public institutions. Consequently, reform is deemed necessary.

The objective of this paper is to explore what occurred during the 2022 Iranian revolution by comparing how the event is portrayed by American media sources and the testimony of an Iranian American Woman. The paper then explores the relation between women’s bodily autonomy and state governments such as the Iranian and French governments who either enforce or suppress the practice of veiling through law. This paper concludes that American Media portrays the 2022 Iranian revolution from an Islamophobic perspective. This paper offers alterna- tive views in which the practice of veiling and the topic of women’s bodily au- tonomy can be viewed in relation to Islam. Additionally, this paper claims that in addition to Iran, Western countries also inhibit the bodily autonomy of women.

In this essay, we comment on two highly visible, popular tweets in our datasets around the #hijab that were flagged as highly popular in October 2022. These two tweets are demonstrative of two types of commonly visible strategies on social media—one based on a strategy of intentional context collapse and the other performative activism that serves to extract value for the Twitter user through selective allyship. The essay is taken from a larger investigation around the hashtaggification of “hijab” in 2022 that looks at debates and discussions specifically around two contexts that collide through #hijab—one context is from India and another from Iran. [ABSTRACT FROM AUTHOR]

The hijab stands as a prominent identifier of a Muslim woman, symbolizing not only religious adherence but also embodying complex societal perceptions and expectations. A Muslim woman must possess a strong personality because she is regarded with a double-bladed affection but is also a reflection of a dual minority. The research looked into the multifaceted experiences of Muslim women, who navigate the dual identities taken against them as both religious minority and gender minority. Within her subculture, they are subjected to customary and traditional restrictions and often face judgment against gender-roles. The research approach selected for this study was a transcendental phenomenological study. The study selected ten participants from diverse Muslim communities in the Philippines, taking into consideration factors such as age and ethnicity to ensure a broader representation of perspective. The main data collection method used for the study was a one- on-one in-depth interview. This method is an open-ended, discovery-oriented approach to obtaining detailed information about a topic from the respondents (Wallace Foundation). Findings revealed that the hijab, the piece of clothing that is used as a head covering by Muslim women and is normally worn in public, holds profound significance for these women, symbolizing purity, sacredness, and offering a sense of security and protection. Therefore, efforts must be made to promote a deeper understanding and appreciation of the hijab's significance, and this can be achieved through educational initiatives, public awareness campaigns, and the intensification of Muslim women's voices in various spheres of society. [ABSTRACT FROM AUTHOR]

Previous research has shown that speakers' visual appearance influences listeners' perception of second language (L2) speech. In Québec, Canada, the context of this study, pandemic mask mandates and a provincial secularism law elicited strong societal reactions. We therefore examined how images of speakers wearing religious and nonreligious coverings such as medical masks and headscarves influenced the comprehensibility (listeners' ease of understanding) and intelligibility of L2 French speech. Four L2 French women from first language (L1) Arabic backgrounds wore surgical masks while recording 40 sentences from a standardized French-language speech perception test. A total of 104 L1 French listeners transcribed and rated the comprehensibility of the sentences, paired with images of women in four visual conditions: uncovered face, medical mask, hijab (headscarf), and niqab (religious face covering). Listeners also completed a questionnaire on attitudes toward immigrants, cultural values, and secularism. Although intelligibility was high, sentences in the medical mask condition were significantly more intelligible and more comprehensible than those in the niqab condition. Several attitudinal measures showed weak correlations with intelligibility or comprehensibility in several visual conditions. The results suggest that listeners' understanding of L2 sentences was negatively affected by images showing speakers' religious affiliation, but more extensive follow-up studies are recommended. [ABSTRACT FROM AUTHOR]

In October 2022, a two-judge bench of the Indian Supreme Court delivered a split verdict on constitutional challenges to the "hijab ban" imposed in some educational institutions in the State of Karnataka. This case note identifies gaps in the manner in which three central constitutional claims, namely, religious freedom, privacy and freedom of speech and expression, and discrimination, were engaged with in this case. The note argues that while both judges' opinions on the inapplicability of the essential religious practices test are questionable, its application does not conclusively determine the constitutionality of the ban. It also argues that the Court should have subjected the hijab ban to a structured proportionality analysis to investigate if the ban violates the rights to privacy, and freedom of speech and expression. Finally, the note argues that claims of indirect discrimination are central to this case and demanded serious engagement by the bench. [ABSTRACT FROM AUTHOR]

Introduction: The hijab is a significant subject in cultural sociology. It is explored across various disciplines, including social sciences, psychology, and religion. This research aims to assess students’ responses at Ilam University of Medical Sciences in Ilam City towards the national coverage pattern. Methods: This study employed a qualitative and grounded theory approach, focusing on all female students at Ilam University of Medical Sciences. Participants were selected using purposive sampling, and data was gathered using semi-structured interviews. The collected data was then analyzed using a qualitative content analysis approach. Results: Interview data from the respondents was analyzed and categorized into the following themes: Pluralistic Coverage, Selective Coverage, Revision of Coverage Policy, and Cultural Resistance. The results showed a revision in hijab policies manifested through the formulation of related rules, the repoliticization of the hijab, the implementation of cultural programs, and the avoidance of over-regulation. Conclusion: The findings indicated that the students’ responses to national clothing patterns were critical, suggesting that revising cultural clothingrelated policies could improve these patterns. [ABSTRACT FROM AUTHOR]

The present article seeks to analyze in an analytical way by referring to library sources and based on the methodology of legal knowledge, in addition to paying attention to the results of the efforts of jurists, the effect of the issue of chastity with the focus on the observance and non-observance of hijab by the mother in the matter of child custody. Especially for the girl, report on the legal aspect and explain its role in enjoying the condition of moral health of the mother who is responsible for custody and explain the relationship that he finds with titles such as justice, depravity and trustworthiness of the guardian in the issue of moral degeneration and deprivation of custody. Articles achievement indicates that, from the jurisprudential-legal aspect, a level of mother's hijab is effective in ensuring the child's moral health and the mother's possession of the necessary moral conditions in the matter of child custody, and it can play a role in his chastity under description of chastity. Even if his righteousness and non-debauchery cannot be considered a condition of custody. Based on this, if the non-observance of the mother's hijab is enough to put the chaste upbringing of the child in serious danger according to the prevailing Sharia and customs; He is no longer a guardian in the matter of custody of the child, and the continuation of such custody leads to harm to the child, and therefore custody can be taken away from him. It should be noted that despite the passage of more than half a century since the sexual revolution in the West and the occurrence of nudity pests in these societies, today we are witnessing efforts, especially by families, to treat the aforementioned complications. [ABSTRACT FROM AUTHOR]

The European Court of Human Rights, which is also referred to as the Strasbourg Court, as a court that has international jurisdiction in the field of human rights on a regional scale, has repeatedly faced the issue of "Hijab" in its rulings. The approach of that court is that governments have the right to limit the hijab in public institutions, especially schools. The following article tries to criticize the performance of the European Court of Human Rights regarding the restriction of the hijab in public institutions from the perspective of the international human rights system. Ragham's hypothesis is that the European Court of Human Rights, influenced by the supremacy of state hegemony, by issuing a ruling to restrict the hijab, not only did not guarantee human rights, but violated them. In order to verify its hypothesis, the upcoming research has been carried out with a descriptive-analytical method based on the collection of information in a library form. The following article has proven that this action of the European Court of Human Rights violates the principle of freedom that the first generation of human rights goes back to. By adopting this approach, the aforesaid court violated the principle of religious freedom which is accepted in the International Bill of Rights and also has a customary dress, and also violated Article 9 of the European Charter of Human Rights, which according to a mission For which the court is drawn, it is considered a violation of the purpose. [ABSTRACT FROM AUTHOR]

This paper discusses Muslim experiences of differential treatment in Flanders, Belgium, and builds on theories of Islamophobia as anti-Muslim racism and a form of governmentality. I argue that Islamophobia understood as historically and structurally embedded, residing in social institutions rather than personal intentions or actions, operates in coercive and subtle ways to steer, structure and limit Muslim life courses. The analysis draws from forty semi-structured life story interviews conducted between 2020 and 2022 with mainly second and third-generation immigrants. Education and employment are prime domains where differential treatment restricts life aspirations and effectively governs Muslims' life choices. Female respondents view a headscarf ban in education and job offerings conditional on veil removal as "a rejection of the (Muslim) self", at times leading to veil decision fatigue. Respondents offered mixed prospects for the future, with some expressing a desire to leave Belgium in search of better opportunities for self-realization. [ABSTRACT FROM AUTHOR]

The commandment of hijab for Muslim women is often a significant topic in religious and social terms around the world because women are always in the spotlight in social realities. However, the obligation of hijab in QS. Al-Ahzab (33): 59 has become problematic to fashion trends. This study analyzes the rules and meanings in QS. Al-Ahzab (33): 59 and its implications for the provisions of hijab for Muslim women. This study uses thematic interpretation and content analysis methods to explore the message contained in the verse. In addition to discussing the command to use the hijab as an identity, this article also discusses QS. Al-Ahzab (33): 59 from the historical context of the verse's revelation, interpretations from various tafsir scholars, and its relevance in the modern context. The results show that the command to wear hijab in this verse aims to maintain the honor and identity of Muslim women, as well as protect them from unwanted actions. The implication of this verse on the provision of hijab emphasizes the importance of hijab as a symbol of obedience and religious identity that must be maintained by every Muslim woman. It is hoped that this research will be able to become a pivot to be studied further and in depth for further researchers.

Following 9/11, some young Muslim American women have been wearing hijabs to assert their Islamic identities. They are also seeking fashionable modest clothing, yet, despite their growing buying power, the US modest fashion market targeting Muslim women appears underserved. The purpose of this study was to critically examine how niche modest fashion brands in the United States target Muslim women while drawing upon theoretical concepts centring on oppression and agency related to the long history of gendered Islamophobia Muslims have experienced. We analysed eleven brands' websites and social media applying the constant comparative method and identified four themes: empowering Muslim women, reclaiming modesty as modern and beautiful, meeting fashionable modest wear demand, and rejecting and perpetuating colourism. In our analysis of the digital discourses of US modest fashion brands, we revealed that these brands emerged to meet the demand of young Muslim woman in the United States who are embracing the hijab and modest clothing as a potent symbol of resistance against western ideologies, the fashion system's oppressive acts towards Muslim women and traditional Islamic dress codes. Yet, their advocacy-centred messages – empowerment, reclaiming modesty as beautiful – operate within a profit-driven system, which we theorize as a fashion-advocacy-capitalistic-façade. The fashion-advocacy-capitalist-façade concept helps explain the slippery slope that fashion brands are tiptoeing as they aim to empower Muslim women, offer trendy modest clothing, reject traditional Islamic dress codes for women and create space in the fashion market for this unmet demand. Although these brands aim to promote a positive sense of self for Muslim women, they cannot be withheld from critical examination and potential interpretations when operating within the capitalist-driven industry that is so often plagued with significant injustices. [ABSTRACT FROM AUTHOR]

The protests that erupted across Iran in 2022 after the death of a woman arrested for noncompliance with a headscarf requirement were not only about religious dress codes. They were a culmination of years of growing discontent over broader questions involving the place of women in the Islamic Republic and other grievances about the reach of an overbearing state and perceived social and political injustices. The erosion of civil society has made it difficult to sustain the protests' momentum, as the state moves to co-opt businesses and the public into enforcing its decrees, but the uprising is part of a longer-term, nonlinear process of dissent-driven change in Iran. [ABSTRACT FROM AUTHOR]

Recent research indicates that wearing the hijab reduces the attractiveness of female faces perceived by practicing Muslim men and women in their native Muslim country (the United Arab Emirates). The purpose of the current research was to develop this finding to investigate whether other aspects of person perception are also affected when women wear the hijab in this Muslim country. Of particular relevance is that changes in physical attractiveness often affect the personal qualities assigned to individuals. Accordingly, we sought to determine whether such effects occur when the physical attractiveness of women is altered by wearing the hijab. To do this, we used an Implicit Association Test (IAT) to investigate how native Muslim participants in the UAE associated pleasant and unpleasant connotations with images of women either wearing the hijab or with their heads uncovered. As in previous research with native Muslim participants, female faces were again perceived as significantly less attractive when the hijab was worn. However, the accompanying IAT findings showed that these less attractive hijab-wearing images were associated more with pleasant connotations than were the matched uncovered images. These findings provide fresh insight into the effects of the hijab on perceptions of Muslim women in a Muslim country and provide support for the view that cultural clothing can influence person perception beyond physical attractiveness alone. [ABSTRACT FROM AUTHOR]

Risa Miliawati Nurul Hidayah, Muhamad Radyn Haryadi Widjaya, Hendra Gunawan, Endang Sutedja, Reiva Farah Dwiyana, Eva Krishna Sutedja Department of Dermatology and Venereology, Faculty of Medicine, Universitas Padjadjaran - Dr. Hasan Sadikin Hospital, Bandung, IndonesiaCorrespondence: Risa Miliawati Nurul Hidayah, Department of Dermatology and Venereology, Faculty of Medicine, Universitas Padjadjaran - Dr. Hasan Sadikin Hospital, Jl. Pasteur 38, Bandung, West Java, 40161, Indonesia, Tel +62 8122324231, Email risa.miliawati@unpad.ac.idIntroduction: Indonesia is the most populous Muslim-majority country, where some women wear hijab covering their scalp and neck. Some hijab-wearing women complain of scalp problems eg, itch, dandruff, and hair loss, which might be related to severe and chronic skin barrier impairment due to occlusion. Excessive water accumulation in the occluded stratum corneum might result in increased permeability, followed by increased skin pH values. This study aimed to evaluate scalp hydration and pH values in hijab-wearing and non-hijab-wearing women.Material and Methods: This was a cross-sectional comparative analytical study using stratified random sampling methods conducted on 63 subjects, who were divided into two groups, consisting of 33 hijab-wearing and 30 non-hijab-wearing women. Both groups underwent physical examination and their medical history recorded. Scalp hydration was measured using a Corneometer (Courage + Khazaka, Koln, Germany), and scalp pH value was measured using a Skin & Scalp pH Tester (Hanna Instruments® HI981037, Rumania). This study was conducted at the Dermatology and Venereology Clinic of Hasan Sadikin General Hospital Bandung.Results: The mean scalp hydration and pH values were 18.34 ± 2.91 AU and 4.93 ± 0.17, respectively, in hijab-wearing women. Meanwhile, the mean scalp hydration and pH values were 17.71 ± 3.35 AU and 4.91 ± 0.16, respectively, in non-hijab-wearing women. The difference of scalp hydration and pH values between the groups was not statistically significant based on the independent t-test, with p-values of 0.430 and 0.597, respectively.Conclusion: Scalp hydration and pH values in hijab-wearing and non-hijab-wearing women did not differ significantly. Hijab-wearing women should not worry about scalp barrier impairment as long as they do not have any history of underlying scalp and skin disorders, and do not wear hijab in wet condition.Keywords: hijab, hydration, pH, scalp, women

The purpose of the current research is to explain the philosophical relationship between modesty and hijab in Islamic education and present the educational implications of this relationship. The research was conducted with a qualitative approach and using a descriptive-analytical method. First, in a descriptive way, the concept and place of modesty and hijab in Islamic education texts were investigated by using Quranic verses, hadiths and traditions. Then the analysis was done on the relationship between modesty and hijab. The results showed that modesty is a natural, internal and underlying thing compared to the hijab, and in the relationship between modesty and the hijab is in a way that hijab is a symbolic garment of modesty and is an external, superstructure, although it is valuable and necessary to preserve hijab as a symbolic matter in the Islamic society. Therefore, awakening and keeping the nature of modesty alive precedes recommending hijab. As a result, from the point of view of Islamic education, a direct command to observe hijab without cultivating the natural aspect of modesty that takes place from childhood is considered a kind of haste in education. Accordingly, it is suggested that, in educational programs and actions, the recommendation to observe the hijab should be made after awakening the innate nature of modesty, and without the cultivation of the nature of modesty and without considering the preliminary role of modesty, taking measures regarding the observance of the hijab will not be effective.

This study investigated how religious factors exert social pressure to discipline female bodies through hijab practices in Indonesia. This study identified relationships among factors, such as religiosity, individuals’ involvement with religious communities, subjective norms regarding the hijab practice, and the regulation of sexuality. This study found that religious factors positively influence subjective norms which reinforce the regulation of sexuality. Although recent studies have underscored the role of the hijab as a tool for expressing Muslim identity and as a means for Muslim women to construct modernity, the results of this study reveal that the disciplinary function of the hijab still seems to have a greater impact. A group analysis reveals differences in the influence of religious factors on subjective norms. While religiosity has a larger impact among adolescents than their involvement with religious communities, this impact is insignificant in the age group of 20s and 30s. The varying effects of religious factors among different age groups imply that religious values rather than involvement with religious communities have a much greater impact on the construction of subjective norms among adolescents while the role of religion in socialization might be enhanced as individuals get older.

Buttonscarves menjadi brand fashion jilbab yang menargetkan perempuan muslim dengan kelas sosial menengah ke atas sebagai konsumennya. Melalui akun Instagram @buttonscarves, produsen fashion jilbab ini berupaya menarik perhatian konsumen dengan menciptakan beragam narasi sehingga terciptanya realitas-realitas tertentu. Penelitian ini bertujuan untuk menelaah bagaimana realitas perempuan muslim dan jilbab diciptakan dalam narasi Buttonscarves di akun Instagram @buttonscarves. Peneliti juga menggunakan sudut pandang Baudrillard tentang Simulakra dan Hiperrealitas. Peneliti menggunakan pendekatan kualitatif dan metode analisis semiotika Jean Barudrillard terhadap sembilan teks berupa video dan foto yang ada di akun tersebut di sepanjang tahun 2022. Temuan dalam penelitian ini menunjukkan bahwa Instagram @buttonscarves menciptakan simulasi realitas terhadap perempuan Muslim berjilbab. Narasi simulakra dalam Instagram @buttonscarves menunjukkan hiperrealitas nilai- nilai perempuan Muslim dan jilbab yang dapat membius khalayak perempuan Muslim. Sehingga jilbab tidak lagi dipandang dari nilai-nilai aslinya, namun menjadi realitas simulakrum murni dari citra yang diciptakan oleh Buttonscarves. Buttonscarves is a hijab fashion brand that targets Muslim women belonging to the middle and upper social classes. Through the Instagram account @buttonscarves, this hijab fashion producer attracted consumers’ attention by constructing narratives that shape distinct realities. This study delves into how the Buttonscarves’ narratives on the @buttonscarves create the reality of Muslim women and the headscarf. In analyzing this phenomenon, Baudrillard's concepts of Simulacra and Hyperreality serve as theoretical underpinnings. Employing a qualitative approach, this research adopts the Jean Baudrillard Semiotics Analysis method to analyze nine texts, encompassing videos and photos posted throughout 2022. The study's findings shed light on the Instagram account’s ability to engender a simulated reality of Muslim women wearing headscarves. Simulakra's narrative on Instagram @buttonscarves shows the hyperreality of Muslim women's values and the headscarf that can anesthetize Muslim women audiences. Consequently, the headscarf is no longer seen from its original values but becomes a pure simulacrum reality of the image created by Buttonscarves.

Este artigo tem como objetivo investigar a problemática envolvendo o uso do hijab, o lenço utilizado por uma parcela das mulheres de religião islâmica, no contexto do Ocidente, especialmente na Europa, onde alguns países chegaram a proibir o seu uso, revelando um ato de evidente intolerância religiosa. Por meio de uma análise aprofundada, são explorados tanto o movimento feminista islâmico, que defende a liberdade de escolha do uso do hijab como uma expressão de identidade e fé, quanto a corrente contrária, que argumenta que a própria religião garante essa igualdade entre homens e mulheres. O ponto fulcral deste artigo é a discussão da multinormatividade, em um contexto global, como meio para salvaguardar a liberdade individual das mulheres na escolha de suas vestimentas, independentemente de suas crenças religiosas, e para evitar interferências estatais nos assuntos pessoais de cunho religioso. Argumenta-se que o respeito à multinormatividade é fundamental para garantir a diversidade cultural e religiosa nas democracias ocidentais, reforçando o respeito aos direitos humanos e à autonomia individual. Os resultados desta pesquisa apontam para a necessidade de uma abordagem pluralista e não intolerante por parte das “democracias” ocidentais, a fim de reconhecer a diversidade religiosa e cultural das sociedades contemporâneas. Além disso, destaca-se a importância de promover um diálogo intercultural construtivo, em busca de soluções que respeitem a dignidade humana e a liberdade de expressão das mulheres muçulmanas. Ao final, espera-se que este estudo contribua para um olhar mais empático e compreensivo sobre a questão do hijab no Ocidente, promovendo uma convivência harmoniosa entre diferentes culturas e religiões.

AbstractStereotyping and discrimination against hijab-wearing women have been studied extensively in many Western countries, which are home to Muslim diasporas. However, there is a paucity of research on Muslim-majority countries. The purpose of this study is to address this gap and explore interpersonal attitudes toward both hijab-wearing and non-hijab-wearing women, in Pakistan, a Muslim Majority country. In this paper, we used the presence or absence of hijab as the independent variable, and measured competence and warmth using items from the Stereotype Content Model (SCM), as well as social and task attraction using items from the Interpersonal Attraction Scale (IAS) as dependent variables. Study 1 included 352 undergraduate students, while Study 2 involved 151 human resource professionals. The findings from both studies were consistent in suggesting that participants had a higher attribution of competence, warmth, and social and task attraction toward the hijab-wearing women compared to the non-hijab-wearing women. Conversely, participants in the non-hijab condition attributed lower levels of warmth, competence, and social and task attraction. We interpret these findings such that in a homogeneous society, individuals who strongly identify with and internalize Muslim culture, and exhibit a preference for their own cultural and religious values (cultural endogamy), attribute higher levels of competence, warmth, social attraction, and task attraction to the protagonist who wears hijab. This research has implications for employment opportunities and attitudes toward women in the workplace in Muslim-majority countries, both for hijabis (women who wear a headscarf) and non-hijabis (women who do not wear hijab).

This article examines how queer Muslim pieties are constructed through sartorial practices, specifically, wearing hijab, and what these pious subjectivities suggest about gender, piety, authority, and identity more broadly in the American Muslim community. In Muslim communities, hijab is imbued with heteronormative assumptions and is often thought about in terms of modesty relating to hetero male desire. Yet people who fall outside heteronormative paradigms also choose to cover, suggesting there are alternative meanings to lift up. Based on interviews with three queer Muslim women in Boston, the author found that through donning hijab, queer Muslim women mark degrees of intimacy and privacy with others, protest and resist normative forces within Muslim and LGBTQ cultures, and secure for themselves a gendered and visible Muslim identity, while simultaneously subverting gender norms. This article shows the creative ways Muslim women have negotiated religious and secular authorities to imagine new, playfully pious possibilities for themselves and the Muslim community. [ABSTRACT FROM AUTHOR]

visibly Muslim women in Lebanon, a small country on the eastern shores of the Mediterranean, experience significant anti-Muslim racism. Thinking through their anti-racist work, this article identifies and examines a refusal – a pre-emptive move away from power rather than against it that works to make it obsolete and survive despite it. Analysing this movement away, I argue, reveals it as a movement towards a neoliberal 'civilized', 'cultured', and consumer subject assimilating into Eurocentric modernity/coloniality while surviving in the materiality of its Muslimness. The article accordingly posits this as a form of 'messy refusal' – implicated in the cultural and epistemic reproduction of Eurocentric modernity/coloniality – and complexifies refusal's growing celebration across anti/post/decolonial and indigenous scholarship. In doing this, it contributes to rethinking anti-Islamophobia from the so-called Middle East rather than Euro-America and examining it as a longer process rather than exclusively focusing on the racist moment and site. [ABSTRACT FROM AUTHOR]