Veiling in the Modern World: Media

Aspect of Globalization: The Media

The media is a prominent force in globalization. It increases global connectedness and plays a large role in the daily lives of citizens around the world. According to Marshall McLuhan, “all media exist to invest our lives with artificial perceptions and arbitrary values.” Mediums such as news, advertisements, fashion shows, television and movies depict veiling differently depending on the cultural context and the audience (Shirazi, 2001). However, these representations of the veil are often inaccurate or convey conflicting values (Shirazi, 2001). Further, through various forms of media, they are dispersed on a global scale. The media therefore is a prominent player in defining the veil’s meaning around the world.

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Advertisements portray the veil both positively and negatively. The meaning of the Veil depicted in ads is highly dependent on the target audience (Shirazi, 2001). Some advertisements portray the veil as a symbol of oppression, while others hypersexualize it by portraying it as a symbol of exotic beauty (Shirazi, 2001). For other audiences, the veil is alternatively advertised as a symbol of femininity, modesty and beauty (Shirazi, 2001).

Source: Lauramountianbike
Caption: "The Sultan of Bundi had nothing against women. He thought that
everyone should own two or three. You've come a long way baby."

A 1989 Virginia Slims advertisement intended for a Western audience depicts veiling as oppressive and idealizes Western women as liberated (Shirazi, 2001). Shirazi (2001) argues that “when the target audience is western female, advertisers rely on racist stereotyping of Muslim women as oppressed.” Thus, the veil is inaccurately depicted as a symbol of oppression. The slogan “You’ve come a long way baby,” suggests that the Western women viewing the ad have overcome oppression, while the veiled women in the ad have not. The veil is used as a distinction between the seemingly liberated Western women and the seemingly oppressed veiled women.

Youtube

In contrast, the veil is also depicted in a seemingly positive manner. However, this positivity is undermined by its negative impacts and inaccurate portrayals of the veil. A recent lingerie advertisement by the German retailor Liaison Dangereuse featured a woman putting on makeup, lingerie and high heels. She pauses to admire her beautiful figure in the mirror before she covers everything except for her eyes with a niqab. The ad finishes the words “Sexiness for everyone. Everywhere.” Picchi (2010) argues that the ad “sends a positive message that goes well beyond hawking lacy teddies. Whether a person is wearing a sweatsuit or burqa, their true identity cannot be parsed by their outward appearance.”  To Picchi (2010), this ad is a source of female empowerment as it seemingly shows that all women are the same under the veil.

Conversely, the advertisements can be understood as hypersexualizing the veil, thus overlooking the true meaning of the veil to the women who where it. Religion Historian Hanne Nabintu Herland (2009) argues that “the reason why this underwear ad is perceived as provocative is because the Arab headdress is connected to sexuality – and not to morality and virtue.” Banu and Secor (2009) explain that “veiling, for Islam, is usually understood as a Koranic injunction requiring women’s modest dress.” However, this meaning is easily lost through the media’s portrayal of the veil. While the veil is truly a symbol of modesty to many of the women that wear it, the Western world is sexualizing the veil in advertisements.  In doing so, they appeal to the Islamic women they are targeting as well as Western women by sexualizing the veil.

Comics

Source: Humanity in Action

A comic released in the New Zealand newspaper, The Manawatu Standard, addresses this problematic sexualization of the veil through the media. The uncovered Caucasian women depicted in the comic sexualizes the veil by assuming that the other woman wears the veil because of a supposedly oppressive culture. By reducing the woman’s clothing choice to the influences of her “male-dominated culture,” she attaches an imbalance of sexual power to the veil, thus sexualizing the veil itself. This speaks directly to many forms of media that sexualize the veil by attaching inaccurate oppressive meanings to the it, such as the German lingerie advertisement discussed above. The media plays a powerful role in how the veil is portrayed and understood in the globalized world.

News Media

The veil is often portrayed negatively in the news, particularly in the Western world (Munro). Islamic nations are presented in the news as “intolerant and anti-democratic,” particularly post-9/11 (Munro). The veil has become a symbol of this intolerance (Klaus and Kassel 2005, 335). Klaus and Kassel (2005, 337) argue that “media logic determines the representation of social life and governs out political and cultural discourses, with other social institutions adapting to it.” Thus, the media is a powerful force in constructing the meaning of the veil around the world. Though the true meaning lies in modesty and religious expression, news media is redefining the veil in the globalized world (Banu and Secor 2009).

Conclusion

The media can have powerful, detrimental effects on global understanding of the veil. Various mediums project inaccurate images of the veil, which is often internalized as the symbol of Islam. The media’s ability to construct meaning around the veil depending on the context and audience is too often used to delegitimize the veil and to reject Islam. The global reach of the media allows this message to be spread around the world, creating a false understanding of the veil globally.

Sources:

Elizabeth Klaus and Susanne Kassel. “The veil as a means of Legitimization: An analysis of the interconnectedness of gender, media and war,” Journalism, no. 6 (July 2005): 1, http://jou.sagepub.com/content/6/3/335.abstract

Gökariksel, Banu and Secor, Anna. 2009.”New transnational geographies of Islamism, capitalism and subjectivity: the veiling-fashion industry in Turkey.” Area 41.1:6-18. Accessed November 14, 2013. http://onlinelibrary.wiley.com/doi/10.1111/j.1475-4762.2008.00849.x/abstract

Kjell Persen. 2009. “Provokes the nudity under the veil.” Tv 2. October 27. Accessed November 20, 2013. http://www.tv2.no/nyheter/utenriks/provoserer-med-nakenhet-under-sloeret-2976425.html

Munro, Mara. 2011. “Sensationalism Veils: The Portrayal of Muslim Women in Western News Media.” Centre for Intercultural Learning, December 19. Accessed November 20, 2013. http://www.international.gc.ca/cfsi-icse/cil-cai/magazine/v02n03/1-4-eng.asp

Picchi, Aimee. 2010. “German Lingerie Ad Lifts the Veil on Muslim Women.” Daily Finance, January 8. Accessed November 20, 2013. http://www.dailyfinance.com/2010/01/07/german-lingerie-ad-lifts-the-veil-of-muslim-women/

Shirazi, Faegheh. 2001. The Veil Unveiled: The Hijab in Modern Culture. Gainsville: University Press of Florida.

Veiling and Cultural Diffusion

Aspect of globalization: Diffusion of culture

Bringing the East to the West and the West to the East.

Cultural values meet and sometimes clash in the public sphere.
Source: Loonwatch

The issue of veiling is centered on the spread of culture through globalization. In the Middle East, attempts to Westernize create conflicts with veiling as the veil is seen as non-Western. Conversely, the veil also becomes a source of empowerment of Middle Eastern culture and an explicit rejection of Westernization.

The spread of culture also exists on the other end of the scale, where veiling as a source of cultural expression is spread from the Middle East around the world. Cultural conflicts arise as  cultural relativism and nationalism clash. Some
advocate for the preservation of domestic culture by denying expression of incoming cultures. In this case, denying the veil as an expression of religion and cultural values. Others argue that all cultures must be universally tolerated, and therefore the veil as a symbol of cultural expression should be respected regardless of where it is worn.

‘Westernization’ in the Middle East

In countries where veiling is a common practice, the desire to emulate the Western world in attempt to become more ‘modern’ or ‘developed’ conflicts with traditional values (Zahedi 2007). President Ataturk of Turkey governed the country during World War I, a time of rapid globalization. He viewed unveiling as a step toward modernization and westernization, which became the ideal during a time of increased interconnectedness of the globe. (Zahedi 2007) The spread of Western fashion also changed the way the Middle East viewed veiling, as women, similar to the governments of the time, wanted to emulate the idealized West (Zahedi 2007). Today, the veil continues to be understood as a barrier to development and modernization. The introduction of Western culture in the Middle East creates conflicts as some advocate for the abolishment of the veil as a step towards modernization, while other advocate for the enforcement of veiling in order to preserve existing cultural values and reject the West.

Marjane Satarpi's comic, The Complete Persepolis critiques
the idea that Westernization equals modernization.
Source: Serendip Studio 

Bringing the Middle East to the West

Countries in North America and Europe that are relatively new to the practice of veiling have conflicting views regarding the meaning and implications of the practice in the West. France recently passed laws against veiling, in efforts to maintain secularism as a nation as well as to protect national security (Sciolino 2011). As world migration increases, cultural values meet and conflict. In North America, the veil can be misinterpreted as a connection to 9/11 and Muslim extremism (Sciolino 2011). The spread of Islam across the world is often narrowed down to specific negative interactions between cultures. Therefore, the symbol of the veil represents the Muslim culture, which in some cases is misunderstood solely on its implied connection to 9/11.

"Law Against the Veil or Law Against Islam"
Women in France protest against laws prohibiting the veil.
Source: The Nadeem F. Parcha Works

In Canada, specifically Quebec, veiling has stirred controversy over veiling in government buildings and for women who occupy government jobs. This legislation has “been condemned as an attack on religious freedom” (Galloway and Taber 2010). While some people applaud this legislation as liberating for women, others see it as a violation of women’s religious rights. Some leaders wish to take the legislation to the next level by not only banning burqas and niqabs, but also hijabs in public institutions. The spread of Islam and its customs around the globe spurs debate as receiving countries adapt to new customs and ideologies. Universal rights such as religious freedom and freedom of expression are brought into question when two cultures seemingly clash.  

This woman demonstrates the cultural harmony that can be
achieved in the context of globalization, as she unites her
 religious beliefs and national pride through her veil.
Source: U Double You

Veiling is also a symbol of cultural clash, particularly in the Western world, as national cultures become increasingly more defined by international ties and migration. For example, the French value eye contact within the public sphere, which can be inhibited by veiling (Ali 2010). Veiling is also understood in France as creating distinct barriers between the sexes. In France the veil becomes a negative symbol, inhibiting the development of women’s equality (Sciolino 2011). Further West, some Americans misunderstand veiling as a symbol of Islam “taking over” (Ali 2010). The increased presence of Muslim culture within the United States perpetuates the misguided belief that Islam has become the norm in the West. Veiling has become a source of awareness of globalization, as different cultural values become evident around the world. In addition to cultural clashes, veiling is also a source of preservation of culture. As Western values are increasingly present in the Middle East, veiling is a source of cultural pride and a rejection of the West. The conflict between preserving culture and adopting global values is an international experience. (Zahedi 2007).

In an increasingly globalized world, nations are becoming more and more defined by their interaction within the international community. As a result, cultural integration within and between nations is both necessary and inevitable to survival of nations in the international community. Therefore, I would argue, all cultures should be practiced freely across the globe.

Of course, it can be argued that permitting veiling puts women at risk of oppression, and denial of the veil liberates women in ways they would never experience while wearing it. However, the veil is in fact a source of empowerment for many women. They feel empowered by their culture and as women. The veil is not the source of oppression that many women who veil experience. It is systemic sexism and powerful societal structures that support oppression of women. The veil is merely a false symbol for this oppression. Denying women the option to veil is denying women freedom of cultural expression, which is a source of oppression in itself. Ultimately, the veil is a symbol of the importance of choice.

Sources:

Zahedi, Ashraf. 2007.  “Contested Meaning of the Veil and Political Ideologies of Iranian Regimes,” Journal of Middle East Women’s Studies 3.3: 75-98. Accessed November 6, 2013. http://muse.jhu.edu/journals/journal_of_middle_east_womens_studies/v003/3.3zahedi.html

Sciolino, Elaine. 2011. “The French, the Veil and the Look,” New York Times, April 16. Accessed November 6, 2013. http://www.nytimes.com/2011/04/17/weekinreview/17BURQA.html?pagewanted=1&_r=1&ref=muslimveiling

Galloway, Gloria  and  Taber, Jane. 2010. “Tories, Liberals back Quebec’s Veil Ban,” The Globe and Mail, March 26. Accessed November 6, 2013.  http://www.theglobeandmail.com/news/politics/tories-liberals-back-quebecs-veil-ban/article4190090/

 Ali, Lorraine. 2013. “Behind the Vale,” New York Times, June 11. Accessed November 6, 2013. http://www.nytimes.com/2010/06/13/fashion/13veil.html?pagewanted=1&_r=0&ref=muslimveiling

Veiling Unveiled: How veiling has become a development issue in the globalized world

Veiling as a Development Issue                                                               

As globalization increases, conflicts of the meaning of veiling reveal various related development issues. The dominant perspective in the West is that veiling is a violation of women’s rights as it is oppressive towards women and conflicts with universal human rights.¹ On the other hand, forced unveiling violates freedom to express religion and culture.²

Women’s Rights and Religious Rights

Contested views of veiling have loud voices on both ends.

Sources: (Top) Duke Islamic Studies Centre,
(Bottom) Stephen Brown, Frontpage Mag

Although veiling began as a religious and cultural practice in the Middle East, the spread of Islam has globalized it. Veiling is now a practice of great controversy displayed, discussed, and critiqued on the global stage. Depending on the local context, the veil has become a symbol of both the development and the oppression of women’s rights across the world.³ To Western women, the veil is often viewed as oppressive, largely due to the negative portrayal of veils in the media. For example, Western exposure to the Taliban’s use of the burqa to oppress women in Afghanistan creates a misguided picture of veiling in Western context.⁴ However, other women understand veiling as a way of “demanding control over their bodies and recognition within Western culture whose social values they reject.”⁵ In other words, the veil serves as a source of empowerment for some women. Hebah Ahmed describes wearing the veil as a liberating experience. She uses it as a way to protect herself from the implications of gender, such as being sexualized by men. Speaking about her career working on oilrigs and in labs in the United States, she said, “no matter how smart I was, I wasn’t getting the respect I wanted.”⁶ Veiling became a source of protection from the male gaze. In addition, veiling is a way for women to remain connected to their religious beliefs and cultural values, especially when within Western countries.⁷ Forced unveiling violates the right to express religious beliefs

Veiling and Westernization or Modernization

Globalization has caused and continues to cause new meanings of the veil to be constructed. The meaning of the veil became controversial in Iran during the late 18^th and 19^th Centuries when Iranian women were being exposed to educated, unveiled European women.⁸ Unveiling became a symbol of progress and was understood as the clear step towards the advancement of women in society. This idea of societal progress was carried through to Reza Shah’s ruling where he forced the unveiling of women in Iran. He saw this as a form of “modernization” of Iran, through the emulation of Western culture.⁹ Steps toward modernization became synonymous with steps toward development. However, this could also be viewed as taking a step back in the development of women’s rights as many women were forced to remain inside for fear of exposing themselves and extinguishing their modesty.¹⁰ Additionally, this stripped women of rights to freedom of expression of both their culture and religion. 

Cultural Clashes: Constructing Meaning Around the Veil

The issue of veiling and unveiling exists across national borders, both within countries where veiling is common practice, as well as countries that are being introduced to veiling due to the globalization of Islam. Constructions of the meaning of veiling are produced through a reciprocal exchange of culture. In countries where veiling has long been a part of the national culture, such as Egypt and Iran, the adoption of Western ideals conflicts with former cultural values and practices. In countries that are relatively new to veiling, the practice conflicts with cultural values that existed before increased global migration.

Clashes in cultural values are evident in both

 the West and the Middle East.

Source: Claud Paris/Associated Press, New York Times

The development issues surrounding the veil manifest within various aspects of the globalized world. The movement of people and cultures around the globe through migration, travel, media and the Internet opens the world to new ideas and ways of thinking. This provides an avenue for people to explore the meaning of the veil with alternative perspectives and within new contexts.  A clash of culture arises with conflicts between Western and Middle Eastern ideals. Veiling then becomes an issue of either developing a new culture or preserving a current one. Provincial and national laws are passed to “deal” with these cultural conflicts, such as forced veiling to preserve the culture in the Middle East, or forced unveiling in Western countries to reject the practice.¹¹ It all boils down to cultural understandings of the development of human rights, particularly regarding gender equality and cultural expression.

The Media and the Veil

The media is also a powerful globalizing force, providing audiences access to other ‘worlds’ around the globe, but not before adding cultural spins depending on the context. The meaning of veiling can be constructed differently even by the same producer of media depending on the context.¹² Therefore, worldwide understandings of the implications of veiling depend to a certain degree on the media. This influences what type of development issue veiling is perceived to be, and how it is dealt with.

Calling for International Interference

With increasing interconnectedness of nations, the practice of veiling is also an excuse for international intervention. Understood as an oppressive tool over women, veiling becomes the subject of international policies as well as international interference of practicing countries as a way to seemingly liberate women.¹³

Citations:

1. Ashraf Zahedi. “Contested Meaning of the Veil and Political Ideologies of Iranian Regimes,” Journal of Middle East Women’s Studies 75-98, no. 3.3 (2007), http://muse.jhu.edu/journals/journal_of_middle_east_womens_studies/v003/3.3zahedi.html

2. Lorraine Ali, “Behind the Vale,” New York Times, June 11, 2010, 2. http://www.nytimes.com/2010/06/13/fashion/13veil.html?pagewanted=1&_r=0&ref=muslimveiling

3. Zahedi, “Contested Meaning.”

4. Elaine Sciolino, “The French, the Veil and the Look,” New York Times, April 16, 2011, PAGE, 1. http://www.nytimes.com/2011/04/17/weekinreview/17BURQA.html?pagewanted=1&_r=1&ref=muslimveiling

5.  Sciolino, “The French,” 1.

6. Ali, “Behind the Vale,” 2.

7. Ali, “Behind the Vale,” 2.

8. Zahedi, “Contested Meaning.”

9. Zahedi, “Contested Meaning.”

10. Zahedi, “Contested Meaning.”

11. Sciolino, “The French,” 1.

12. Zahedi, “Contested Meaning.”

13. Elizabeth Klaus and Susanne Kassel, “The veil as a means of Legitimization: An analysis of the interconnectedness of gender, media and war,” Journalism, no. 6 (July 2005): 1, http://jou.sagepub.com/content/6/3/335.abstract