The Hijab Is a Hot Political Topic for Islamists… but Also the Secular West

Hijab is an Arabic word that translates to “curtain” or “covering.” It is now commonly used to refer to the headcovers sometimes worn by Muslim women. A lot of questions surround the hijab: Why is it worn? Is it a sign of oppression — an archaic symbol of patriarchal traditions? Does it fit in modern societies? What should we do about it? The fact that the hijab has become such a controversy shows how it has long left the private realm and become a matter of public debate and politicization. 

In Iran: From a symbol of protest to a symbol of oppression 

In its modern history, Iran has had a complicated relationship with its religious identity and, thus, the role of the hijab. Reza Shah Pahlavi, who ruled Iran from 1925 to 1941, to abandon backwardness and tradition and promote modernization, issued the decree, “Kashef-e Hijab,” which banned all head coverings for women as well as the “chador,” a full-body Iranian covering. Unsurprisingly, this decision, which was swiftly and strongly enforced across the country, was not received well by the more conservative population. The ban restricted women’s freedom of movement, as many stayed at home or came out at night when they could hide from police, who were instructed to resort to physical violence to unveil hijabi women forcibly. The shah’s decree adhered to the premise that the hijab is antithetical to modernity and women’s integration into society, a view that resonates to this day. During the ceremony in which the shah announced “Kashef-e Hijab,” he stated that women “should stand out in society the same way they stand out in their homes.”

Fast forward to the years leading up to the Islamic Revolution, the hijab resurged in the social and political spheres as a sign of protest against westernization and the Pahlavi dynasty’s attempt to repress Iran’s cultural and religious identity. It is worth noting, however, that at that point, wearing the veil was a choice, an expression of disenchantment with a regime that dictated women’s clothing. After the Islamic republic was established, veiling became mandatory and violently enforced by the morality police. Post-Revolution leader Ruhollah Khomeini described women who did not veil as “naked.” Consequently, the veil became a symbol of the resurrection of Islamic values and strict interpretation of the Quran. Women have been protesting the hijab mandate for decades in Iran — a movement that culminated in the recent and ongoing protests. The hijab is simply another manifestation of the Islamic state’s political oppression; it is a reminder that the Islamic Republic can and will dictate the public’s life choices, that it does not tolerate diversion from its interpretation of religion and that its version of society is the right one.

The affiliation of the hijab with a political movement is not exclusive to Iran, however. The idea of the hijab was also politicized in post-colonial Arab liberation movements and their competing ideologies, most notably the Muslim Brotherhood. During the early period of decolonization (1930s-40s), Muslim women wore the hijab to reaffirm their pride in their heritage and Islamic identity, especially since European colonial soldiers unveiled indigenous women during “civilizing missions.” In Algeria, the veil became a focal point of the War of Independence as there was strong resentment against the French for their unveiling and sexualization of Algerian women. Unveiling ceremonies were popular, but the obsession with the hijab took on an even more sinister undertone. To many, it hid mysterious sexual objects cloaked beneath a layer of modesty, begging to be seen by the male gaze. This is epitomized by the school of French photographers who took photos of unveiled women and hypersexualized them; some of these images were even used in French postal cards. 

In France: The symbol of a struggle with religious diversity 

In contemporary France, the hijab remains a contentious topic in government and public realms. Despite being worn by less than 2% of France’s population, the hijab dominates political discussions about secularism, immigration and Islam. Under the pretext that it violates France’s sacred principle of “laicité,” a specific interpretation of secularism that guides French society, many lawmakers, even those affiliated with the centrist party, have fervently supported strict regulations on veiling. These include banning the headscarf in public schools and prohibiting citizens working in the public sector from wearing it.  In February 2022, the French senate voted 160-143 in favor of banning the wearing of the hijab: “an ostentatious religious symbol” in sports competitions. How do these regulations fit into the larger context of French politics?

The prevalent argument is that the hijab is an “ostentatious” religious symbol and, hence, incompatible with “laicité.” Many hijabis have countered this assertion by pointing out that the hijab is a religious obligation and a commitment to modesty as opposed to being an inherent symbol of faith. As such, the rhetoric in support of restricting the hijab in favor of laïcité minimizes its significance for hijabi women and is sometimes used to emphasize the “otherness” of France’s Muslim population. 

France, like many Western countries, has undoubtedly struggled with its increasing diversity in the post-colonial context, especially with recent migratory waves from predominantly Muslim countries. Since hijabi women are easily identifiable as Muslim, they have been subject to the most scrutiny and discrimination. When asked how wearing the hijab changed people’s perceptions about her in France, an anonymous Menton first-year answered that “people’s perceptions definitely changed towards me as I started wearing the hijab because I was no longer seen as (who I am), but as ‘the hijabi girl.’ I particularly noticed (this) when people confused me for another hijabi girl or when the first interaction I had with a stranger would be regarding my hijab.” 

Another angle from which to examine this issue is a more subtle extension of the “civilizing mission” justification in which the hijab is considered a symbol of patriarchal oppression and incompatible with modern society. This may also be interpreted as an argument that encourages Muslim women to abandon a potentially important element of their identity in order to be accepted into French society. The fundamental problem with this “savior complex” narrative is that it assumes that all women are forced or even conditioned into wearing the hijab and not wearing it out of their own free will. While this unfortunately, can be the case in many Muslim communities, it cannot be generalized. Moreover, instead of empowering women, banning the headscarf could inhibit many Muslim women from integrating productively into society since many civic and educational doors would be slammed shut for them. 

The hijab: An individual experience 

Ultimately, politicizing the hijab reduces women’s bodies to social matters; it risks ridding them of their bodily autonomy, as observed in both extremes of hijab regulations. Every Muslim woman experiences the hijab differently, and while it is normal and even vital to discuss the motivations behind wearing the hijab, employing it as a political tool to control women, garner votes or advance a political agenda constricts not only Muslim women but also distorts the deeply personal nature of this religious practice.