The Feminist “Quarantine” on Hijab: A Study of Its Two Mutually Exclusive Sets of Meanings

Hasan, Md. Mahmudul

doi:10.1080/13602004.2018.1434941

Cited by 9 publications

(6 citation statements)

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“…Not wearing dupatta may also connote helplessness, disrespect, and loss of honor in this context (Riaz & Rafi, 2019) because dupatta symbolizes chastity, respect, and protection in Pakistani context. Even within patriarchal societies, however, dupatta/ abaya (veil) may connote different things for different women because though colonial and feminist discourses construct veil as an oppressive tool, yet it represents religious conviction, liberation, agency, self-discipline, and privacy as well (Abid, 2015; Hasan, 2018; Kassam and Mustafa, 2018). Cervelli (2018) asserts regarding the ‘dressing semiotics (barefoot and poorly dressed)’ that its deconstruction leads one to conclude that the woman is suffering from ‘moral abandonment’ (p. 186).…”

Section: Findings and Discussionmentioning

confidence: 99%

Semiotics of rape in Pakistan: What’s missing in the digital illustrations?

Riaz

2021

Discourse & Communication

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What remains invisible in the discourse, contributes to perpetuating multilayered inequalities through discourse. Stereotypical representations, under-representations, hyper-representations, or misrepresentations regulate rape myths, and consequently, particular ways of seeing and behaving of those inside or outside the cultural boundaries. It has, therefore, been studied if and how rape victims and perpetrators have been visually represented and framed in the digital illustrations on rape in Pakistan. Discrepancies concerning identity construction of the rape victims and rapists as well as the depiction of multifarious socio-semiotic dimensions of rape have been analyzed. Thirty-five digital illustrations appearing in 32 blogs and news articles published on rape cases in Pakistan have been purposively selected and studied based on ideational metafunction suggested by Kress and van Leeuwen. Results reveal under-representation of rapists and perpetrators, law enforcement, survivors, and existing myths regarding revenge rape, child abuse, gang rape, marital rape, and gender-based victimhood. The study has implications for semiotics, rape studies, gender studies, and digital discourse.

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Section: Findings and Discussionmentioning

confidence: 99%

Semiotics of rape in Pakistan: What’s missing in the digital illustrations?

Riaz

2021

Discourse & Communication

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“…Hijaben ble dermed både hatet og fryktet. Det å fjerne kvinners slør ble ansett som en del av den hvite manns byrde i prosjektet om å sivilisere og modernisere koloniene og redde kvinnen fra undertrykkelse (Hasan, 2018;Hoodfar, 1992). Macdonald (2006) bygger videre på Fanon og trekker paralleller mellom kolonial og seksuell dominans i den franske kolonien, og mellom kontroll over geografisk territorium og kvinnens kropp.…”

Section: Kolonialismen Og Konstruksjonen Av Den Muslimske Kvinnen: Fø...unclassified

“…I så måte trer han inn i en lang rekke vestlige maktpersoner som har posisjonert seg selv som det verdinøytrale, objektive blikket som vet hva som er (den muslimske) kvinnens beste (jf. Hasan, 2018). Hendelsen gir rom for mange tolkninger, men den historiske konteksten den opererer i er uunngåelig.…”

Section: Objektivering Og Rasialisering Av Den Muslimske Kvinnenunclassified

“…Den tradisjonelle feministiske diskursen ser ut til å anta at kun kvinners negative opplevelser av hijab er sannferdige, mens deres positive opplevelser tolkes som patriarkalsk induserte vrangforestillinger (jf. Hasan, 2018). Samtidig viser forskning at muslimske jenter og kvinner i vestlige land velger å bruke hijab fordi det oppleves myndiggjørende (empowering) (e.g., Al Wazni, 2015;Zimmerman, 2015), og som anti-imperialistisk motstand, både i kolonitiden og som motreaksjon mot vestlig kulturimperialisme i dag, noe vi kommer tilbake til.…”

Section: Frihetens Paradoksunclassified

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Norskhet i bevegelse

2024

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Dette verket omfattes av bestemmelsene i Lov om opphavsretten til åndsverk m.v. av 1961. Verket utgis Open Access under betingelsene i Creative Commons-lisensen CC-BY 4.0. Denne tillater tredjepart å kopiere, distribuere og spre verket i hvilket som helst medium eller format, og å remixe, endre, og bygge videre på materialet til et hvilket som helst formål, inkludert kommersielle, under betingelse av at korrekt kreditering og en lenke til lisensen er oppgitt, og at man indikerer om endringer er blitt gjort. Tredjepart kan gjøre dette på enhver rimelig måte, men uten at det kan forstås slik at lisensgiver bifaller tredjepart eller tredjeparts bruk av verket. Lisensvilkår: http://creativecommons.org/licenses/by/4.0/ Boka er utgitt med støtte fra Norges teknisk-naturvitenskapelige universitet.

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“…In recent times, it has compelled researchers more than ever before to investigate it (Yaghoobi, 2020;Haniya, & Sriram, 2021). Many take veil as a sign of oppression, which is a sign of male domination and gender disparity (Hamel, 2002;Badr, 2004;Hasan, 2018); others think that it gives respect, power, and dignity to women (Hoodfar, 2003;Haniya & Sriram, 2021). As a result, the veil has remained at the center of debates and arguments in both non-Muslim and Muslim societies (Haniya & Sriram, 2021).…”

Section: Introductionmentioning

confidence: 99%

Investigating the Self-Perceptions and Experiences of Veiled Women in Pakistan

Noor

Malik

2021

J. S. Asian Stud.

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The present phenomenological study aimed to explore the perceptions and experiences of veil-taking women. For this purpose, semi-structured interviews were conducted with 15 purposefully selected Pakistani veil-taking women. Construct validity of the tool was checked through expert opinion from 5 experts from social sciences and qualitative research fields. Respondents reported three main reasons for taking the veil: Islam and Quranic values, family norms, and fashion. All the participants looked at their veil approvingly and considered it a sign of respect, freedom, and empowerment. However, some women reported that they had faced prejudice, discrimination, and stereotypical attitude due to their veil. The study suggests that wearing a veil or not should be the right of a woman. Neither should a person be ridiculed, harassed, or discriminated for taking; nor for not taking it.

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The Feminist “Quarantine” on Hijab: A Study of Its Two Mutually Exclusive Sets of Meanings

Cited by 9 publications

References 0 publications

Semiotics of rape in Pakistan: What’s missing in the digital illustrations?

Semiotics of rape in Pakistan: What’s missing in the digital illustrations?

Norskhet i bevegelse

Investigating the Self-Perceptions and Experiences of Veiled Women in Pakistan

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