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1

Hijab – muslim response to globalisation?

100%

Kuriata A.

Człowiek i Społeczeństwo

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2016

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vol. 41

147-161

EN

Young Muslim women are coming under an increasing influence of globalisation processes and follow global trends, which also includes fashion. This entails a certain balancing act between being modern and being religious. The author of the present paper attempts to address the question whether the hijab may be considered a Muslim answer to globalisation through its presence within the so-called “hijab fashion,” or that perhaps, to the contrary, it constitutes a symbol of a growing isolation and separation of Muslim minorities inhabiting the countries of western Europe.

2

Political embodiments of the Hijab in narratives of Iraqi refugee women in diaspora

71%

Jones-Gailani N.

Gender a výzkum / Gender and Research

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2019

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vol. 20

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issue 2

84-106

EN

This article explores how young displaced Iraqi Sunni Muslim women negotiate religious identity in diaspora, and how veiling becomes an expression of a new politicised Islamic feminism. Veiling continues to be the focus of ideological debates about Islam and women’s rights in the Muslim world and in the global diaspora of displaced refugees. Young refugee and migrant women fi nd themselves at the intersection of new and old Muslim communities, secular and religious feminisms, and fi rst- and second-generation ideals of female modesty. Based on oral histories conducted with Arab and Kurdish Sunni Iraqi women now resettled in the Toronto and Detroit areas, the article traces a new trend in grassroots religiosity among young women in diaspora. New forms of a politicised religious subjectivity, in this case through veiling, suggest that these young women actively mobilise around a religiously constituted political consciousness. As a ‘speech act’ wearing hijab can in part be understood as a political performance that embodies the intersections of religious and non-religious symbolism. As the article argues, it is as migrants located at the intersection of new and old imaginaries of a global Umma that these reimagined religious subjectivities are forged.

3

Cervical lymphadenitis as a result of (Hijab) pin prick in north of Jordan

71%

Mahmoud M. Gharaibeh M. M., Ahmed Al Wadiya A. A., Ahmad Gharaibeh A.

European Journal of Clinical and Experimental Medicine

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2020

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issue 4

286-288

EN

Introduction. Cervical lymph nodes are lymph nodes found in the neck. Hijab is a head cover worn by some Muslim women in the presence of any adult male outside of their immediate family, which usually covers the head, neck and chest. It is strictly forbidden to Muslim woman to unveil any single hair of her head, so they use many pins around the head to fix their Hijab. Often, while using pins they are self-pricked. Aim. The main aim of our work is to reveal a new cause of lymphadenopathy, which is not known till now. Material and methods. Retrospective study during the past five years among seventy-five female outpatients, visited our Oral and Maxillofacial clinic in dental department. Our data was collected according to medical history of patients; all female patients with cervical lymphadenopathy were using (A hijab). Results. Data collected of 75 female patients. Lymphadenopathy causes were various. Most of these causes resulted from nonspecific lymphadenitis (67 patients), 4 tuberculosis, 2 lymphoma, 2 cat scratch disease. Aetiology of 67 nonspecific lymphadenitis was 40 patients of dental cause, 10 of sore throat, 7 of acne vulgaris, 3 of mild facial injuries, and 7 of (Hijab pin pricks). Conclusion. Hijab pin prick cervical lymphadenitis in Islamic communities is not uncommon and, unexplained cervical lymphadenitis should be considered as potential cause

4

Spór wokół hidżabu w Nigerii

45%

Siwierska E.

Nurt SVD

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2016

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issue 1

111-129

PL

Wprowadzenie szariatu jako oficjalnego prawa muzułmanów w większości stanów północnej Nigerii zapoczątkowało proces rewitalizacji islamu. Jeden z jego widocznych przejawów stanowi zaadaptowanie hidżabu. Większość wyznawców islamu jest zgodnych co do tego, że noszenie tego stroju oznacza skromność i posłuszeństwo Bogu. Hidżab utożsamia się z wolnością i bezpieczeństwem, wiarą oraz niekwestionowanym obowiązkiem. Jest on ponadto wyrazem krytyki wpływów zachodnich. Natomiast z punktu widzenia niemuzułmanów hidżab symbolizuje zniewolenie i łamanie praw kobiet. Jego przeciwnicy uważają go za narzędzie, przy pomocy którego mężczyźni kontrolują kobiety. Pojawienie się hidżabu wywołało poważne dyskusje zarówno w kręgach uczonych, jak i wśród zwykłych mieszkańców Nigerii. Zakaz jego noszenia w instytucjach publicznych powoduje liczne kontrowersje. Brak akceptacji hidżabu muzułmanie uważają za oczywiste łamanie ich konstytucyjnego prawa do wolności religii oraz kontynuację długotrwałej wrogości Zachodu wobec islamu.

EN

Islamic revivalism is very strong in the northern part of Nigeria, where most of the states have formally declared Islamic law as their legal code. One of the outward expressions of this revivalism is the adoption of the hijab for Muslim females. Majority of Muslims agree that wearing hijab is a matter of faith and undisputable obligation, as it demonstrates modesty and obedience to God. Hijab guarantees freedom and safety of the Muslim women. It also connotes the rejection of Western influence. From the non-Islamic perspective, however, hijab is seen as the symbol of oppression and violation of women's rights; a tool in the hands of men to control them. The introduction of hijab has generated heated debates among scholars and people in Nigeria. Ban on wearing it in public institutions has stirred much controversy. Many Muslims see it as an outright violation of their constitutional right to freedom of religion and yet another manifestation of the long-standing hostility of the West towards Islam.

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Hidżab w myśli Kasima Amina i Musy Bigijewa

36%

Kończak I.

Studia Orientalne

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2022

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issue 2(22)

62-76

RU

В западном мире хиджаб рассматривается как особая форма угнетения женщин, которые скрыты, находятся под полным контролем мужчин. В этом контексте кажется интересным, что сами мужчины мусульмане думали на тему покрывала, как они интерпретировали источники мусульманского права, то есть коранические стихи и хадисы, касающиеся вуали, чтобы в данном случае обосновать, что в ней нет необходимости. Цель данной публикации – представить взгляды двух мусульманских модернистов – египтянина – Касима Амина и татарина – Мусы Бигиева на вопросы, связанные с правами женщин в исламе относительно обязанности прикрывать женщин. Автор постарается ответить на следующие вопросы: действительно ли можно рассматривать их как проявление своеобразной борьбы за права женщин, попытки их «освободить»; насколько изменились взгляды на изоляцию женщин в арабо-мусульманском мире за время между появлением двух анализируемых текстов; учитывал ли Муса Бигиев в своих рассуждениях социально-политические изменения, произошедшие на Ближнем Востоке в 1920-е гг.

EN

In the Western world, a hijab is seen as a special form of oppression of women who are hidden and fully controlled by men. In this context, it seems to be interesting what Muslim men thought about the veil, how they interpreted Islamic law, its Koranic verses and hadiths that refer to the title issue to justify that it is not necessary to apply it. The article’s purpose is to present the views of two Muslim modernists – the Egyptian: Kasim Amin and Tatar, and Musa Bigijew – on issues related to women’s rights in Islam regarding the obligation to cover up women. The author tries to answer the following questions: is it really possible to consider their thoughts as a manifestation of a kind of struggle for women’s rights and efforts to “liberate” them? To what extent the views on the isolation of women in the Arab-Muslim world have changed in the time between the publishing of both analysed texts; and whether Musa Bigijew considered the socio-political changes that took place in the Middle East in the 1920s?

Refine search results

1 Człowiek i Społeczeństwo

1 European Journal of Clinical and Experimental Medicine

1 Gender a výzkum / Gender and Research

1 Nurt SVD

1 Studia Orientalne

1 2022

1 2020

1 2019

2 2016

1 Ahmad Gharaibeh A.

1 Ahmed Al Wadiya A. A.

1 Jones-Gailani N.

1 Kończak I.

1 Kuriata A.

1 Mahmoud M. Gharaibeh M. M.

1 Siwierska E.

Hijab – muslim response to globalisation?

Political embodiments of the Hijab in narratives of Iraqi refugee women in diaspora

Cervical lymphadenitis as a result of (Hijab) pin prick in north of Jordan

Spór wokół hidżabu w Nigerii

Hidżab w myśli Kasima Amina i Musy Bigijewa