Anthropologists assert that "dress is never value free." 1 The manner in which individuals cover and adorn their bodies can indicate how a person fits within a particular social structure. Dress publicly communicates relationship dynamics and, as such, can carry connotations of control or liberation. In structured and confined contexts, such as the military, dress distinguishes a clear hierarchy of power and responsibility. Dress is a key component in a person's performance of their gender. Clothing and body ornaments can also serve as visual signifiers of religious belief, indicating that an individual chooses to follow a set of religious principles and practices. When religion motivates a person's dress choice, the dress itself becomes a religious object, and even a means for embodying one's faith; for its wearer, dress can be transformative. 2 Underlying such theoretical work is a basic principle, namely, that dress communicates and contributes to identity.Nowhere has the link between dress and identity received more theoretical attention than in recent scholarship dealing with veiling trends among women in Islamic societies. 3 While such work largely treats contemporary issues at the intersection of religion, politics, dress, and sexuality, it also points to a lacuna in our knowledge about related topics in the medieval world. In discussions about Islamic female head This article stems from a contribution I gave to the conference "The Poetics of Christian Performance: Prayer, Liturgy and Their Environments in East and West," organized in 2016 by Brouria Bitton-Ashkelony and Derek Krueger at the Israel Institute for Advanced Studies. A later draft of the article was presented to the medieval seminar at the Institute for Advanced Study in Princeton. I am grateful to the organizers and participants at both occasions for providing these opportunities to receive helpful feedback. Special thanks are due to