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Show Unveiling Liberty Sarah Green veiling debate often gloss over key issues that, if addressed, would weaken each of their respective arguments. Their unwillingness to honestly examine each other's points of view does a disservice to those truly trying to understand the issue. If feminism is to be an effective movement, it must not become an argument between different factions of women, as the veiling debate has largely become. This prevents truly valuable discourse from emerging from the debate, discourse that may prove helpful in establishing a theory that can serve as a tool to optimize the freedom of women in all cultures. This paper will argue for what can be termed a Centrist perspective regarding veiling practices. This perspective strikes a balance between the Eastern and Western perspectives, taking what is most valuable from each, creating a more complete theoretical framework from which to view the issue. In examining this Centrist perspective, I rely heavily on the work of Nancy Hirschmann, a feminist who has been vocal in this debate over the last decade. Also examined are what can be termed the "extreme" points of view in the veiling debate. In doing so, a brief history is provided which is helpful in understanding the significant nuances of this issue. I draw from the work of numerous Eastern and Western feminists, as well as political theorists who have written on veiling practices, from the colonial era to the present. The goal is to effectively examine the strengths of these two perspectives, as well as their respective weaknesses. Further, I will show how their strengths are better encompassed in the favored Centrist point of view. Eastern and Western Feminist Responses to Veiling - a Brief History The French colonization of Algeria marks the initial emergence of Western discourses on the veiling practices of Eastern cultures, as well as Muslims first defense of it. Colonizers were extremely critical of Islamic customs, viewing the society as "uncivilized" and contending that this was due to the people's practice of Islam (Eum, 2000). During this time, Lord Cromer, the Consul General of the colonial authorities in Egypt, became one of the first to write on the "problem" of Eastern women's inequality. He and his contemporaries asserted that forced unveiling was necessary to liberate Muslim women (Rommelspacher, 2001). His writings highlighted not only veiling but also practices such as polygamy, harems and sexual segregation (all customary among Muslims at the time) as harmful and backward practices. Generally, he positioned these issues in direct contrast with the lives of European women, whom he contended lived freer and more equitable lives (Rommelspacher). It may appear from his work that Lord Cromer was ahead of his time regarding his concern for women's issues, but this is likely not the case. Birgit Rommelspacher, an Eastern feminist, labels Cromer's movement towards unveiling as, "liberation in the interest of dominance." She points out that Cromer was the chairman for the Men's League for Opposing Women's Suffrage, asserting that Cromer wasn't advocating women's equality, but rather sought to model Eastern women after the "English housewife and mother." In other words, he simply wished to replace one oppressive existence for another (Guindi, 2005). Leila Ahmed, another prominent Eastern feminist, echoes this contention and applies similar critiques to the majority of writings at that time. She terms the movement "Colonial Feminism," a feminism that is directly in the interest of "colonial dominance" (Okin, 1998). This brand of "feminism" is often criticized, by Eastern and Western feminists alike, for being an "imperialistic feminism" - created by those who stood to benefit if Muslims set aside their own cultural and religious beliefs to adopt those of the Western world. While Colonial Feminist calls for unveiling proved less than sincere, they did have a substantial impact on the Muslim world. Many Muslim men and women were affected by calls for equality (whether altruistic or not), and began their own movements. Males were among the first in the Muslim community to use the veil in their "feminist" discourse. Particularly vocal was Qasim Amin, regarded as the founder of Arab Feminism. In 1899 Amin called for the abolishment of the veil, the implementation of mandatory education for women, and an end to polygyny (Guindi, 2005). Early Western criticism of the veil had become central to Eastern debates about women's rights. Women began to remove the veil as a symbol of emancipation (Eum, 2000). In 1923 Huda Sha'rawi, founder of the Egyptian Feminist Union, returned from an international Women's Conference in Rome; and in a grand gesture, publicly removed her veil (Rommelspacher, 2001). This well publicized demonstration generated a strong reaction from Muslim women throughout the Middle East, prompting many to remove their veils as an expression of emancipation. For these Muslim women, the veil was perhaps not the source of their inequality, but it was certainly emblematic of it (Hirschmann, 2003). Eastern feminists' acceptance of Western critiques of the veil was evident in their work until the late 1960's. In 1967, there was a noticeable shift in Muslim views on unveiling. Following the defeat of the Arabs in a series of wars with Israel, there was a reemergence of Islamic fundamental' ism. Both men and women sought a return to more traditional cultural and religious practices. It was essentially a "turning away from the West" (Eum, 2000). Muslims began to resist what they felt was Western "cultural imperialism." Resentments regarding Western influence and interference were highlighted in political and feminist theory, which favored a return to Islamic traditionalism. During this time, veiling became symbolic in the East/West struggle. "Women themselves . . . sought to grant a new symbolic meaning to the veil" (Hirschmann, 1997)-Thus, the veil became a statement against Western culture. It became a marker of Islamic identity, "used as a political device ... to express their independence" (Hirschmann, 1997.) Reveiling was the physical manifestation of the East's rejec 38 |
