...A veil is an article of clothing or cloth hanging that is intended to cover some part of the head or face, or an object of some significance. It is especially associated with women and sacred objects. One view is that as a religious item, it is intended to show honor to an object or space. The actual sociocultural, psychological, and sociosexual functions of veils have not been studied extensively but most likely include the maintenance of social distance and the communication of social status and cultural identity.[1][2] In Islamic society, various forms of the veil have been adopted from the Arab culture in which Islam arose The first recorded instance of veiling for women is recorded in an Assyrian legal text from the 13th century BC, which restricted its use to noble women and forbade prostitutes and common women from adopting it.[citation needed] The Mycenaean Greek term a-pu-ko-wo-ko meaning "craftsman of horse veil" written in Linear B syllabic script is also attested since ca. 1300 BC.[3][4] In ancient Greek the word for veil was "καλύπτρα" (kaluptra, Ionic Greek "καλύπτρη" - kaluptrē, from the verb "καλύπτω" - kaluptō, "I cover"[5]) and is first attested in the works of Homer.[6][7] Classical Greek and Hellenistic statues sometimes depict Greek women with both their head and face covered by a veil. Caroline Galt and Lloyd Llewellyn-Jones have both argued from such representations and literary references that it was commonplace for women (at least those of higher...
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...Muslim Women and the Veil For this critical review analysis paper, I have chosen to do set four of the project. I will begin to analyze and break down the fundamental themes in each of the articles from the sources provided by the professor. My examination of the texts, Islamic and Body Politics by Asma Barlas and Rethinking Muslim Women and the Veil by Katherine Bullock, will be purely academic. Both these articles share similar views of the concept of veiling and portrayal of the female body by opposing the monolithic and secular views given to the veil by the majority of the world. The view given to the veil is simple and is explicitly cited in Rethinking Muslim Women and the Veil, it is that "the popular Western notion that the veil is a symbol of Muslim women's oppression is a constructed image that does not represent the experience of all those who wear it." My stance on the subject of veiling will be in support of: those who wear the Veil (or as I will interchangeably mention it in this paper, "Hjiab" - Arabic term for head scarf) do it so by their own will and not to represent the view of oppression that has been deemed on it, also, to reiterate that the Qur'an or any other Islamic text do not support the views of oppression of women. Through my investigation of the two given articles, I will support my view with the help of three different articles that share the same type of commentary on the issue of Veiling. My inclusion of the article Eastern Veiling, Western Freedom...
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...Aflevering 1 Summary of the text “The many faces behind the veil” The text “The many faces behind the wheel” are written by Arifa Akbar and Jerome Taylor. The text concerns about a Muslim woman who wears a veil/hijab. They wear it to break free of society. Rahmanara Chowdhury age 29, is one of these women who wear the veil. Rahmanara lives with a family with seven daugthers. All of Rahmanara’s sisters wear the hijab, but none of them were forced to wear it. Rahmarana didn't wear the hijab until her teenage years. But when she did, her father accepts it, in a very special way. “He just stood there watching me, but he never said anything, he just accepted it there and then.”1 Rahmanara feels comfortable while wearing the hijab, she feels like nobody can stop her. Rahmanara and her sisters respect each other’s choice about wearing the hijab. Rahmanara’s opinion about people, who doesn’t wear the hijab is liberal. She does this for her God and not for people. An outline: In the following text I have to give an outline of the various attitudes to wearing the veil in three texts. The first text “I want to unveil my views on an important issue” brings out that Jack Straw interviews a Muslim lady who wears a Niqab. She covers all of her face in clothes, except the eyes. Jack isn’t comfortable with interviewing these women, because he can’t talk to her “face to face”. But Jack does respects muslims choices on wearing Niqabs and other headwearings. Since they don’t break any...
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...Mary Elrod Rockett English 101- Tuesday/ Thursday 26 July 2015 Behind The Black Veil According to Merriam Webster Dictionary, a veil is worn to cover or hide something else. In this case, Parson Hooper wears a veil to cover his “secret sin.” Being a minister, he is exposed to many sinful situations that are difficult to avoid and he covers his self- conflict with a black veil. Throughout this eye- opening parable, “The Minister’s Black Veil,” by Nathaniel Hawthorne, there are both, positive and negative effects of Mr. Hooper’s black veil. Hawthorn reveals whether or not Mr. Hooper’s black veil is worth wearing by the time he dies at the end of the story. The first time Mr. Hooper wears his black veil, people immediately feel frightened and wonder why their minister “has gone mad” (Hawthorne 9). Mr. Hooper does not mean to scare everyone, he is simply covering his face from the world, in which he says, “If I hide my face for sorrow, there is cause enough and if I cover it for secret sin, what mortal might not do the same?” (Hawthorne 35). Everyone speaks only of bad things about him, “I would not be alone with him for the world. I wonder he is not afraid to alone with himself” (Hawthorne 16). Even his fiancé questions their relationship. No one wants a husband whose face is always covered by a depressing veil. He refuses to remove it and explain to her why he is wearing this veil. Mr. Hooper loves Elizabeth dearly and does not want her to leave him, “Have patience...
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...are some differences to be highlighted. The hijab is a veil that mainly covers the head, but also covers the chest. This veil is worn mostly by women who have reached the age of puberty. The veil is usually worn in public or in the presence of males that are not a part of the immediate family. The hijab represents a sense of modesty and it is said in Islam that the hijab also separates the world from God, thus, a divine accessory. While the above is a metaphorical separation, the hijab also has a physical separation, which is said to separate women from men in the public realm. Other than the hijab representing modesty, it also represents morality and privacy. To go even further a little, some women who wear the hijab see this accessory as a part of their identity, connected to their culture and religious beliefs. The wearing of the hijab for many women is a sign of respect and devotion to God as well as their religious belief system. The burqa, also called chadri, is a dress that covers the entire body and it is predominantly worn by women. In some Islamic beliefs, the burqa is suitable for women when in public, because it is a garment that covers their entire body. Differently than the hijab, where hands and the face can be exposed, the burqa includes the veiling of the face with a piece of cloth that is pierced with holes for a little transparency for the women to see through. The veil covers the entire face and this rectangular piece that...
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...by Arifa Akbar and Jerome Taylor and is a text about the problems that occur when you're "wearing your religion on your sleeves". The headline itself already tells us what the text is all about. It's clearly noticeable that this text is about Islam and Muslim women who wear their headscarves, veils, hijab etc. In the first part of the text we get a short but very clear and accurate summary of the problems and issues of having to wear a veil or any other Islamic dress that is supposed to cover your face, hair etc. Not to mention the questions being raised by the abolitionists. Rahmanara Chowdhury who is a 29 year old woman tells us her story and experiences with the hijab. Rahmanara's sisters and herself were already from a young age taught about hijab. Unlike her sisters she began to understand the spiritual reason behind the veil much more as she grew up. She was the first one in the family who had made the decision to wear a veil, and yet she was accepted by everyone. She thought she would have problems while interacting with people or doing group work in university, but it quite the opposite happened; she discovered that it was much easier to interact with people while wearing the veil. She would get a couple of stares every now and then, but it never bothered her. Text 1 is a short story about the former British minister and his experience with Islamic dresses. At first he found it very strange to talk "face-to-face" with a person you can't actually see, except their eyes...
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...social classes exist and suffering in her country. In the “the Complete Persepolis”, Strapi mentions a lot of kind of freedom such as religion, gender, education or political. In my point of view, she makes a good point that the gender and religion problem which is the big problem in society. At the beginning, in the first chapter “The Veil”, Strapi mentions about gender problem by sharing her story about the veil and school. The girls have to wear the veil at school but she does not know the reason. The veil and school become segregated by gender. She said that “we found ourselves veiled and separate from our friend” (Satrapi, 4). They must be separate in different classes if they do not wear the veils. It is kind of discrimination with students. The students are lack of freedom to do in school. They have to follow the rules that women have to cover their head and men cover arm. It is strict and makes student cannot comfortable in school. It is just a small thing about gender discrimination about outlook. This has a lot of effects to her family that Marjane’s mother gets assaulted for not wearing a veil, and at a demonstration against the veil, Marjane sees women getting beaten up. It is not fair for women especially in the modern family like Marjane’s family. Another problem in gender discrimination is the...
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...meanings as the insider understands it” (p.27). In her book chapter entitled The Veil in Their Minds and on Our Heads: Veiling Practices and Muslim Women, Hoodfar (1997) examines misconceptions and stereotypes surrounding this practice. From an emic perspective, Muslim women face unwarranted scrutiny over their choices from people who often have no understanding of the many reasons why women wear the veil. The reasons for wearing the veil may differ from individual to individual and from culture to culture (Hoodfar, 1997). In any culture, it is typical for motivations to vary in this way. For example, in America, wearing revealing clothing may signify confidence in one’s body for some and insecurity for others. There is rarely a one-size-fits-all explanation for any behavior. Despite this, Hoodfar (1997) notes that Muslim women living in North America and Europe often face harsh criticism over their choice to wear the veil, even though many people do not fully understand the practice, and admit to this when engaging Muslim women in conversation about the practice. Muslim women feel harassed and attacked about their choices no matter what they say, and are sometimes afraid of being viewed as Islamic apologists, even though there are many misconceptions and stereotypes about why Muslim women wear veils (Hoodfar, 1997). Hoodfar (1997) notes that many people equate the veil with oppression and ignorance, and they express concern for the welfare of Muslim...
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...should cast their outer garment over their persons (whom abroad): That is most convenient, that they should be known (as such) a not molested.” Verse 24:31 states, “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.” But writes sociologist Ashraf Zahedi, of University of California, Berkeley Beatrice Bain Research Group, “These citations emphasize on modesty and covering neck and bosom. There is no reference to covering the female hair or to the head veil.” Women believe in Allah so much they stick with the belief of the veiling as part of their normal everyday lifestyle. They want people out in society to see them for their mind and personalities not for their beauty. “The veil has become a clichéd symbol for the west perceives as Muslim oppression, tyranny and zealotry all of which have little to do with the real reason why Muslim women veil” says Jennifer Heath, editor of the 2008 book “The Veil.” The Islamic veil can refer to a...
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...burqa, and lastly, various arguments that revolve around the justification of why the burqa should be worn. The burqa is a loose garment that essentially covers the entire body from head to toe with a mesh across the eyes that usually distorts the vision to some extent for those who wear it. According to Muslim scholars, the Quran states that “both female and male ought to maintain modest dress” and this entails covering any vital parts of the body that may be deemed as provocative especially for women. Indeed, it is only plausible to believe or think that the burqa takes away a woman’s ability to individually express herself because they are held to higher standards to dress modestly, which is mainly reflected through the full body veil that is enforced upon them and not males. As with many other religious scriptures, the idea of what is considered as appropriate dressing is opened to numerous interpretations that are shaped by various influences of culture in different nations, and though it can be conceded that the burqa does represent a form of patriarchal control to some extent, it can also be insisted that the burqa isn’t a representation of a woman’s submission to a man for all who wear it. This is to say that there are many variations and interpretations in which some may feel oppressed by wearing the burqa, and some others may not. In many places particularly the Western world, many have the stereotypical belief that Muslim women are prisoners of their own body...
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...The Hijab Republic “The meaning of subculture is always in dispute, and style is the area in which the opposing definitions clash with most dramatic force” (Hebdige, 1979: 3). Throughout this essay I would draw and analyse the Hijab republic subculture. Further referencing on the theories of; Semiology by Gillian Rose (2001), The Meaning of Style by Dick Hebdige (1979), and Dress and Globalization by Margaret Maynard (2004). The purpose of this essay is to further dissect the Hijab republic as a subculture, the reasons behind it and semiotically decode their dress as intentional communication. In order to do this, I will firstly, conduct a semiotic analysis to an image, thereafter apply Hepdige’s theories on subculture lastly, I will further discuss and apply Maynard’s theory on the relationship between style and communication. Mieke Bal and Norman Bryson (1991:174) cited in (Rose 2001) explains that human culture is made up of signs, each of which stands for something other than itself. This statement makes you want to understand and make sense of those signs. Observing Yuna in figure01 who wears the hijab along western trends as a form of self-expression and her Islamic identity. Yuna’s iconic and idexcical sign is the head-scarf (hijab) as it is a performative agent through which the sense of common sociality is being achieved by practicing a dress code that is a visible identity maker, and that sends a message to outsiders...
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...section 163 (4) of the Companies Act, No 71 of 2008 codified the common law approach in piercing the corporate veil i.e. to what extent did the 2008 Act brought some certainty regarding to the grounds in which the courts will disregard the juristic existence of a company. To achieve this I’m going to first explore the position of common law in this field of law. As a point of departure, the company is equal in law to a natural person. This is one of the cornerstones of South African company law, and has been since 1897 handed down in the Salomon case namely that a company is a legal entity distinct from its shareholders. It allows a company to perform juristic acts in its own name, as well as to sue and to be sued. Further, members and directors enjoy protection against personal liability. The corporate veil is a fundamental aspect of a company law and is a protective stratagem for those who exist behind it . Although this fundamental rule has a considerable influence in company law, it cannot be absolute and, as such, according to the case of Lock harts ltd v Excalibur Holdings ltd it can be saved for certain exceptions (where the courts may disregard the separate legal personality of the company) Herron CJ in Commissioner of Land Tax v Theosophical Foundation described lifting of the corporate veil as an ‘esoteric’ label, stating further that authorities in which the veil of incorporation has been lifted have not been of such consistency that any principle can be adduced. This...
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...Piercing the Corporate Veil The whole objective of piercing the corporate veil is to prevent companies from using the guise of corporate personality to commit illegal and fraudulent and illegal acts. It can perhaps be said that the catalyst of the birth of this concept came about in Solomon v Solomon & Co. Ltd, wherein the concept of the company’s separate legal personality was upheld. The decision came in for severe criticism from some quarters. Otto Kahn Freund called the decision ‘calamitous’ and also proposed the abolition of private companies. There have been times when Indian courts have been slightly conservative in applying the doctrine, calling for its implementation only when it is explicitly provided for in the statute. Nevertheless, this doctrine has found acceptance in a majority of Indian courts, with the Supreme Court noting that lifting the corporate veil is becoming more translucent in modern jurisprudence and that’s its frontiers are unlimited. There are various circumstances under which courts have gone on to lift the corporate veil, such as making the holding company liable for failure to disclose the accounts of its subsidiary company, especially when it appears that the holding and subsidiary are parts of the same concern. Other instances where courts have gone on to lift the corporate veil are where the medium of the company has been used in committing fraud and illegal conduct, determination of enemy character of the company, liability for ultra vires...
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...Veil of Taboo The daily stresses of life are known to take a toll on both, our mind and body. It’s quite a challenge in this modern world of ours, to maintain our physical and mental well-being! I often ponder, that while we do not hesitate to go to a doctor when we are physically ill, we sure are reluctant to reach out to a professional counsellor or therapist to resolve our emotional problems. Why do we suffer in silence, when we are having trouble coping? Why are we reluctant to admit we are sad, lonely, hurt and need someone to help us regain control of our lives? The history of human evolution shows a definitive co-relation between our physical health and psychological well-being. As our mental health deteriorates, our physical health can worsen. And if our physical health deteriorates, one can feel "depressed". When will there be awareness that a sound mind and a sound body go hand in hand? Getting help in dealing with anguish, heartbreaks, grief, dilemmas, emotions and stressful situations is as imperative, as crucial as getting help with a medical problem like diabetes, asthma, high blood pressure, cholesterol problems etc. There is so much good that can come out of therapy, it can bring about an amazing difference in your life. Through therapy one can discover ways to overcome problems big and small, learn about ourselves, acknowledge shortcomings, develop inner strengths, make positive changes in ourselves and our lives. Perhaps it just feels...
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...The Veil of Ignorance The concept of justice is one that most people understand, but it is difficult to define. John Rawls give his take on its true meaning in his work, “A Theory of Justice”. In an attempt to explain what justice really is, Rawls uses what he calls a ‘veil of ignorance’. The function of the veil is to make it so that all members of a just society have no knowledge of their own identity, allowing true fairness and equality. Although the veil of ignorance is central to Rawls theory of justice, I believe that it is unrealistic and cannot be applied to real life. Under the veil of ignorance, Rawls thinks that all members of a society would agree to laws that are completely fair. If no one knows their wealth, class, or abilities, then each member would agree to the same rules. He states, “They do not know how the various alternatives will affect their particular case and they are obliged to evaluate principles solely on the basis of general consideration.”(Rawls 118) The veil is a completely hypothetical concept that Rawls uses to explain what justice means. I do agree that under this veil, the laws agreed upon would allow each person the same advantages or disadvantages. However, this veil of ignorance cannot be applied to reality because no such situation has ever existed. Each person has characteristics that cannot be taken away, so each person has a unique identity. No matter how fair a group of individuals tries to be, they will each work to benefit themselves...
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