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Hijab and Body Image

Modernizing Modesty: the Hijab and Body Image

Source: Boing Boing | Mariam Sobh

Recent trends in Hijab fashion modernize a form of modest dress once defined by local traditions. In seeking self-expression, however, Muslim women find themselves targeted by a media industry with its own taste for female objectification.

“It’s two-sided,” says Aisha Ahmad, 30, a health care administrator from Ft. Lauderdale. “On the one hand, it’s nice to see that we can achieve a 'high fashion' look while still wearing hijab. On the other hand, it puts you right back in the same place. ... Not all of us look like these models, nor will we ever look the way they do."

Hijab refers to modest dress in general and head-covering in particular. The Islamic requirement is to loosely cover all but the face, hands and feet, avoiding sheer angles and revealing little of the body. Across the world, local variations on this theme prevail: the long Abaya gowns of the Gulf region, the Jilbab in Syria and Jordan, and the Burqa in Afghanistan. In Iran, there is the Chador.

Self Expression

hijab fashion But as new generations of Muslim women came of age, they found ways for hijab to complement, rather than stymie, a growing desire for self-expression. And with them came a new breed of designer and entrepreneur—many of them women—whose specialization in “hijab fashion” came to prominence in the mid-2000s.

As a result, muslim women now have more to choose from, with mainstream retailers producing maxi dresses and maxi skirts which Muslim women adore: long and loose and perfectly in line with the latest trends. It's even made modestly itself fashionable: able to express themselves creatively with it, more Muslim women now say they do or want to wear hijab.

Designing and selling clothing that breaks the stereotype of drab Muslim clothing, however, has a tricky side.

Turkey, one of the first Islamic countries to have “hijab fashion shows”, fills the catwalks with models in from nearby European countries. Marketing often highlights a peculiar combination of physical attributes all-too familiar to Western fashionistas and critics alike.

In an ironic twist, Hijab-wearing Muslim women are falling prey to the same thing their choice of garb ostensibly protects them from: a relentless bombar of distorted female body images.

"I feel that women may be encouraging it.,” said Inaya Shujaat, who converted to Islam more than 12 years ago. “When we have female celebrities whose only accomplishments are being hot or gorgeous, I wonder what sort of message that sends. We are living in the post Women's Liberation era, yet I feel that women are being portrayed in a more negative way today.”

Shujaat likes the idea of hijab fashion, but takes issue with the polarizing choice, between the new and the old, which has emerged.

"I don't like that it seems to be appropriate only for one particular age group and dress size,” Shujaat said.

“I am a 36 year old mother of two. I do not wish to dress like a 21 year old college student, nor do I have the body of a 21 year old college student.

Hijab fashion needs to be all-inclusive, bearing in mind that Muslim women come in many shapes, sizes, ages, etc.

It really irritates me that I basically have two choices when it comes to hijab fashion: ethnic, or trendy. There is no in-between."

Like Ahmad, Woro Hapsari sees benefits both in hijab fashion and Muslim women flexing their marketing muscle. Moreover, Hapsari, who works for Nokia Siemens Networks in Indonesia, said she doesn't necessarily feel like she has to live up to the image set by models: “Yes it affects me, but not as much now since I wear a hijab. You can say that now those models influence me to look healthy and to dress nicely but still in modesty.”

Pressures to conform

As the whirlwind of fashion marketing grows, however, so does a new pressure to conform.

“I often struggle to find that balance in my work attire when I compare my look to what I see on TV, print ads, and in the stores,” Ahmad said. “Being pretty and thinner than I am are always on my mind. Whether I want to admit or not, I take cues from what I see in the media as what I should look like and then find myself buying accessories to look like what I see in the media.”

Hijab Fashion In particular, Muslim women say the use of tall caucasian models to market fashionable hijab is misleading: the products look amazing on the clothes horses, and less so on average women. Plus ca change.

"Instead of making women feel proud of their Muslim identity they make women feel like they should try to imitate and look like the these models,” said Sarah Gil, a 20 year-old fashion, marketing and design student in Bogota, Columbia.

Gil decided to wear hijab as a way to honor her Muslim identity and to escape the “scrutiny” of other women.

While encouraged by the choice and satisfied with her “hijabi skin”, she still feels critical of herself and fears that it's not enough to protect her from the relentless marketing of body images: “I think the media portrays women as nothing more than a tool to draw attention … there is nothing positive about that.”

Jana Kosaibati, hijab fashion blogger and medical student, said these companies are simply trying to live up to the standards of advertising that mainstream companies use, because they feel consumers want that.

“Even within the hijab and Islamic fashion market, there is a large variation in the type of advertising they use,” Kosaibati said. “Many will not show models' faces, and some won't even use models at all. If a company chooses to use glammed-up models, I don't think this is misleading. Most consumers are savvy enough to look beyond the adverts.”

Kosaibati added, though, that it would be refreshing to see more effective, creative advertising that did not simply look like glossy magazines with the addition of headscarves: “hijab fashion companies have a great opportunity here to showcase women of different shapes, sizes, ethnicities and ages, if they do choose to use models. … they [could] make their clothing feel a lot more accessible and wearable for all women, and this helps to counteract the negative messages that mainstream advertising may be sending out."

Whether from a secular or religious standpoint, women in Islamic culture are finding that self-expression comes hand-in-hand with how their bodies are represented in the media and by the international fashion industry. While it's good to see more options for Muslim women who want to dress modestly, I've concluded that as long as we put our beauty and bodies first, we will never be happy.

That said, it would be refreshing to see more professional models who look more like the rest of us. After all, we are the ones buying the stuff.

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About the Author

Mariam Sobh is a Chicago based journalist. She has worked in both public and commercial radio news. Currently she runs the website Hijab Trendz the first fashion, beauty and entertainment site for Muslim women around the world.

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028-CALIFORNIA-ClotheslinePTeeshirts on a clothesline bring home the reality of violence against women through the Clothesline Project at California State University (U.S.) April 2012.
Image: Elahe Amani

Sexual assault awareness equals The Clothesline Project

By Elahe Amani - source: Women News Network (WNN)

Article reproduced here with kind permission of the author.

(WNN) Los Angeles, CALIFORNIA: Sexual assault is one of the most detrimental types of violence against women.  Even in the societies where women’s advances and more protective rights are in place, sexual assault is still considered a crime that is most often not fully reported. The burden of violence is exceptionally placed on the victim.  That is the reason behind the fact that the number of reported sexual assaults have remained considerably less compared to other crimes, even in the United States.  This vicious dynamic continues because of deep rooted patriarchal values. A victim of violence is often ostracized and re-victimized over and over again. Either by judicial systems or regressive cultural norms where victims are often made to feel as though they are the ones who have ‘done something wrong to trigger the violence.’

In many societies, particularly ones with regressive interpretation of religious laws, rites and rituals are more prominent, women often have to choose between a life in hiding, in the shadow of shame and guilt, or by endangering their personal safety to come up front, ‘go public’ and share their narrative of abuse, assault, rape and incest publically as they seek help and support.

TAKE BACK THE NIGHT

It was in the late 1970s in England that a group of women embarked on the project called “Take Back the Night.” It was organized in response to the violence that was being experienced by young women while they walked through city streets after sundown. At the beginning the protests were organized and participated only by women with a goal of sharing information about sexual assault. By the 1980s, these sexual-assault-awareness-activities expanded to include more on the diverse issues surrounding violence against women.

As violence perpetuated against women was explored, it took a long time for the movement to address the rights of men who experienced violence. This very small group of men began participating and raising awareness about the violence they were experiencing. Today with the relative openness about the relationships, including LGBTQ communities, and the research and data about the incidences of physical, verbal, emotional and sexual assault with violence, it is more than ever accepted that the cycle of violence and abuse is about power and control.

As the issues of violence against women came from the margin to the center of the agenda, October was designated as ‘Violence Against Women Awareness Month.’  However it was not till late in the 1980s that the community of advocates and educators realized that most of the awareness in October is focused on family violence. Sexual assault and abuse was not receiving the attention and awareness that this social issue deserves.

In the late 1980s, the National Coalition Against Sexual Assault began developing interest in selecting a designated time period to promote awareness. An informal network of sexual assault coalition agencies revealed that April would be a suitable month, and the national Sexual Assault Awareness Week was established.

It wasn’t until the late 1990s that this week was expanded to an entire month. In April of 2001, Sexual Assault Awareness Month was celebrated for the first time.

 The continued goal of this month is to build safe, healthy and respectful relationships.

DEFINITION OF SEXUAL VIOLENCE

Sexual Violence (SV) refers to sexual activity where consent is not obtained or freely given. Anyone can experience SV, but most victims are female. The person responsible for the violence is typically male and is usually someone known by the victim. The person responsible for violence can be, but is not limited to, a friend, coworker, neighbor, or family member.

There are many types of SV. Not all include physical contact. Sometimes it includes sexual harassment, threats and/or peeping between the victim and the perpetrator (person who harms someone else). Other SV can include unwanted touching, incest and rape, including rape within a marriage.

At a follow up to the Fourth World Beijing Conference on Women – ‘Beijing Plus 5’ at the United Nations in New York – rape within marriage was discussed and recognized as a form of sexual assault. Date-rape is also an area of concern for many safety advocates, gender activists and educators.

It should be noted that in the literature related to sexual assault, a survivor is a person (most often a woman) who has survived intimate personal violence such at rape, battering, incest, child sexual abuse and victim is a person (most often a woman) who has died at the hands of her abuser.

UNDERSTANDING THE MAGNITUDE OF SEXUAL VIOLENCE

The National Intimate Partner and Sexual Violence Survey (NISVS), is one of the Center for Disease Control?s latest public health surveillance systems. It has been designed to describe and monitor the magnitude of sexual violence, stalking and intimate partner violence victimization in the United States. In 2010, NISVS provided data on several types of violence that had not previously been measured in a national population-based survey previously.

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Elahe-AmaniAbout the author:
Elahe Amani is a women and human rights activist. She is the Chair of the Global Circles of the Women’s Intercultural Network.

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