The Veil, Feminism, and Colonialist Discourse in Islam

Introduction: The Veil as Symbol of Intersectionality

Head coverings — including veils, hijabs, chadors, and niqabs — worn by Muslim women have come to symbolize the intersectionality between race, status, gender, and power. Discourse on the veil is often paradoxical in nature, as staunch feminists who otherwise champion the rights of the oppressed judge the head covering with a voice of colonial disdain. Unlike Western feminist discourses, which attempt to fuse anti-colonialist and anti-patriarchal sentiments, the Muslim feminist discourse can and often does distinguish between the two in order to champion the rights of women to choose how to express their identity. Muslim women often straddle the line between allegiance to their gender and allegiance to their ethnicity, culture, or religion. The veil itself has become an ironic symbol of both liberation and oppression, giving rise to meaningful discourse on intersectionality, accountability, and solidarity.

The tone of discourse about Muslim female head coverings has shifted considerably as more Muslim women have entered into the conversation. As Bullock points out, by the eighteenth century the veil had already come to represent an "oppressive custom among Muslims" (1). Interestingly, a British woman was the first to champion the notion that the head covering is liberating rather than oppressive (Bullock 1). Anti-veil discourse thus appears to have been dominated by patriarchal voices presuming that (a) Islam is oppressive because it is "other" or "foreign," and (b) Muslim women do not choose to wear the veil and are therefore oppressed. These two assumptions continue to plague and cloud open, constructive discourse on what the veil truly represents in terms of identity and social status. Janmohamed goes so far as to argue that anti-veil sentiments are at the crux of East-West culture clashes: "If the position you start from is that Muslims are 'other', then no wonder interaction is difficult" (Janmohamed). It therefore becomes politically important to understand the role the veil plays in forming Muslim female identity.

Historical Roots of Anti-Veil Discourse

Central to the discussion of the veil is the notion of choice. Choice, freedom, and individualism are categorically Western philosophical concepts that are being projected onto non-Western societies. Al-Sarrani and Alghamdi ask why Western feminist scholars seek to "universalize values like freedom and agency" rather than approach the veil from a more genuinely open-minded perspective (1). There is likewise an ongoing tendency to "generalize and make unwarranted assumptions" about Muslim society (Al-Sarrani and Alghamdi 1). Linked to this tendency for ethical absolutism is a new form of the "white man's burden," in which Western feminists seek to "rescue" their Muslim sisters from the yoke of oppression. Janmohamed describes the way Western feminists act as though they are superheroes entrusted with the power to liberate Muslim women — as if they need liberating — and, by doing so, "infantilize" them (1). Similarly, Al-Sarrani and Alghamdi protest the way Western feminists use terminology suggesting that Muslim women need to be rescued. Janmohamed reminds Western audiences of the need to distinguish between genuine oppression and a simple article of clothing.

Discourse on the veil is always related to the intersection between gender, social status, and power. Those who protest the veil thus become the new colonialists — those who would seek to subjugate veil-wearers on the grounds of cultural and ideological superiority. Ahmed notes that the current veil discourse echoes colonialism and its use of symbols as a means of subjugation. Discourse on the veil can often be reframed in terms of discourse on social class. Social status frequently impacts identity and attitudes toward Western cultural norms. "The lower-middle and lower classes…had a different perspective on the colonizer's culture and ways than did the upper classes and the new middle-class intellectuals trained in Western ways" (Ahmed 1). In other words, affiliation with Western cultural norms correlates with social class position. The voices of ordinary, non-elite Muslim women have been systematically silenced.

Choice, Agency, and Western Feminist Projection

The silencing of voices is also a critical component in the debate over the veil. As Ceretti points out, "Muslim women have become increasingly important symbols in struggles over war, feminism, immigration, and civil society while rarely having the space to communicate about themselves and their perspectives" (1). Giving Muslim women a platform means facing an uncomfortable truth that many Western feminists are reluctant to hear: that many Muslim women choose to veil not because they are forced to or because they are oppressed, but because they want to — for reasons ranging from personal taste and piety to solidarity and ethnic allegiance. Bullock, a convert to Islam, chooses to veil for all of these reasons and argues that a new strand of feminism is finally beginning to recognize the validity of voices that have previously been silenced.

Most Muslim women are perfectly aware of the discomfort their veil causes to Westerners, and some cover their heads purposefully to express solidarity and allegiance with their Muslim sisters. The trend toward voluntary veiling is becoming increasingly common among Muslim women in the United States (Read and Bartkowski). Moreover, the veil has been framed in the media as a symbol of potential danger, as though all veil-wearers are a threat. "Contrary to high-pitched opposition in the media discourse, women who cover their face are happy to lift their veils for identification such as in airports to ensure security" (Janmohamed). Afshar likewise notes how Western media is bent on perceiving Muslim women as oppressed and even "dangerous" (1).