Academic literature on the topic 'Islamic dress code'
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Journal articles on the topic "Islamic dress code"
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Nasaie, Nasaie. "Peran Guru Pendidikan Agama Islam dalam Mensosialisasikan Qanun Nomor 11 Tahun 2002." DAYAH: Journal of Islamic Education 3, no. 1 (January 27, 2019): 121. http://dx.doi.org/10.22373/jie.v3i1.5206.
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This study aimed to investigate (1) the implementation of Islamic education teachers in promoting Qanun Number 11 of 2002 concerning the Muslim dress code at SMKN (Public Vocational High School) Banda Aceh, (2) the results of the Islamic religious education teacher programs implementation in disseminating Qanun Number 11 of 2002 concerning the Muslim dress code at SMKN Banda Aceh, and (3) the inhibiting factors of the implementation of Islamic education teacher in disseminating Qanun Number 11 of 2002 at the SMKN Banda Aceh. The study that using a qualitative approach were collected data from the interview, documents, and observation. The data then analyzed through data reduction, data display, and data verification. The results of this study revealed that in developing the students’ Islamic dress practice, the teachers of Islamic education have taught and provided examples of how to dress in Islamic dress code to the students. The teachers also carried out several important tasks to be the programs to achieve the expected objectives regarding the issue of Islamic dress. Further, the types of programs implemented by the Islamic religious education teachers included guidance through the ROHIS (Student’s Islamic Organization) activity at school, speech during the flag ceremony by every teacher on Monday, a 7-minute lecture by teacher in mushalla (the praying room), Extracurricular of Islamic Education/express boarding school (pesantren kilat) that guidance by the school teachers, individual coaching to the students, and religious gathering at the students’ residence outside of school hours. On the other hand, the factors that hindered the implementation of Islamic dress were the lack of ability of the Islamic religious education teachers to control the students outside of school, the lack of Islamic teaching in the family, the lack of student self-awareness, the number of students who have not worn Islamic dress code outside the school, the role model crisis from parents, teachers, and society, the un-Islamic family environment, the influence of un-Islamic community environment, the influence of the media, the inconsistency between what has been taught and what have been practiced in everyday life.
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Saidun, Salihah. "Netizens’ Perceptions Regarding Muslim-Unfriendly Dress Code for Clinical Personnel in Malaysia." Jurnal Islam dan Masyarakat Kontemporari 21, no. 1 (August 23, 2020): 265–75. http://dx.doi.org/10.37231/jimk.2020.21.1.477.
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The employee’s right to freedom of religious expression at work and the institution’s right to implement a uniform dress code policy have created many conflicts, including in the context of healthcare. Healthcare institutions implement strict hygiene and infection control policy which may include the banning of long sleeves and headscarves. This practice may be problematic for female Muslim personnel who prefer to cover their forearms, hair and necks. In the Malaysian healthcare sector, two events involving the alleged headscarf ban (in 2013) and long sleeves ban (in 2015) made national headlines that attracted many netizens to comment on the issue. This qualitative study thematically analyses the netizens’ perceptions of the issue shared on various online platforms. Netizens expressed numerous opinions regarding the alleged bans, the clinical dress code policy, the Islamic dress code, the status of religion and Islam in Malaysia and the healthcare sector, the status of Malays and non-Malays in Malaysia, and the pro- and anti-Islamic trends. The findings demonstrate various conflicting opinions regarding the above issues in Malaysia which highlight the need for guidelines or frameworks for the harmonisation between employees’ personal convictions and the institutions’ interests.
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Edwards, Susan. "R (ON THE APPLICATION OF BEGUM) v HEADTEACHER AND GOVERNORS OF DENBIGH HIGH SCHOOL HL [2006] UKHL 15, [2006] ALL ER (D) 320 (MAR), (APPROVED JUDGMENT)." Denning Law Journal 18, no. 1 (November 23, 2012): 221–32. http://dx.doi.org/10.5750/dlj.v18i1.316.
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The Jilbab ControversyOn March 22nd 2006, the House of Lords allowed an appeal by the defendant school, Denbigh High School in Luton and ruled that the school’s uniform policy which disallowed a particular variation of Islamic dress - the “jilbab” (a long sleeved floor length loose fitting tunic dress) - did not amount to an interference with the respondent’s right to manifest her religion. Denbigh High School’s, school uniform, for those who were of the Islamic faith was in the form of the “shalwar kameeze” (a tunic and a particular style of shaped trousers). This uniform variation was worn by those Muslim girls who wished to wear it and was also worn by non-Muslim girls of Hindu and Sikh faiths who attended the school. Shabina Begum had attended the school since the age of eleven years and had worn the shalwar kameeze. When she was thirteen she no longer wished to wear the shalwar kameeze, instead she said she wanted to wear a jilbab which she maintained was “the appropriate” dress code for a Muslim woman after puberty. Moreover, she refused to attend school unless she could wear this form of dress.
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Chapoutot-Remadi, Mounira. "Femmes dans la Ville Mamlūke." Journal of the Economic and Social History of the Orient 38, no. 2 (1995): 145–64. http://dx.doi.org/10.1163/1568520952600533.
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AbstractMedieval Islamic jurists strictly regulated the comings and goings of women in the street, as well as their code of dress. But the historical sources show that the baths, markets, cementaries, and tombs of the saints were actively visited by women, who were equally present in the great popular assemblies originating in religious or secular festivities. Therefore, women's behaviour in the great cities of the Mamluk empire totally differed from the ideal put forth by the jurists.
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Nakamura, Yuka. "Beyond the Hijab: Female Muslims and Physical Activity." Women in Sport and Physical Activity Journal 11, no. 2 (October 2002): 21–48. http://dx.doi.org/10.1123/wspaj.11.2.21.
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Researchers have identified significantly low participation rates of Muslim women in international and recreational sport, citing reasons ranging from alleged discriminatory Islamic doctrine to incompatibility with Islamic beliefs. However, there are several examples of Muslim women participating in international competitions and recreational activities on their own terms, leading one to believe that perhaps the Western physical activity cultures are different from Islamic physical activity cultures. In this paper, I examine the physical activity experiences of Muslim women who were born in or immigrated to Canada. There are three areas where physical activity within an Islamic framework differs from that of a Western sport ideology. They were: a flexible and modest dress code, sex segregation, and controlled access to their physical activity space. When such needs were not met by the physical education system or existing recreational facilities, subjects compromised their beliefs, participated with their religious community, or stopped playing completely.
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Putit, Lennora, Mazzini Muda, Ainul Nadzirah Mahmood, Nor Zafirah Ahmad Taufek, and Norhayati Wahib. "Linking ‘Halal’ Friendly Hotel Attributes and Customer Satisfaction:The Islamic Tourism Sector." Journal of Emerging Economies and Islamic Research 4, no. 4 (December 31, 2016): 43. http://dx.doi.org/10.24191/jeeir.v4i4.9102.
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An increasing demand for Islamic tourism has driven the concept of a ‘Halal’ (or permissible) friendly hotel into another level of business insight within the consumers’ travel market. The concept via its unique value proposition has rapidly become very attractive not only to Muslim tourists, but also to non-Muslim tourists globally. This study aims to examine the relationship linking ‘Halal’ friendly hotel attributes and customer satisfaction. Using purposive sampling, a total of 410 survey questionnaires were distributed to targeted respondents with only 323 usable feedbacks and used for data analysis. Regression results revealed that four main “Halal-friendly hotel” attributes have significant relationships with customer satisfaction. These include prayer facilities, Halal food, Islamic dress code and general Islamic morality. Of these four attributes, prayer facilities proved to have the most significant impact on customer satisfaction. Findings and managerial implications were further discussed in this article.
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Malik, Abida, Hafsah Qureshi, Humayra Abdul-Razakq, Zahra Yaqoob, Fatima Zahra Javaid, Faatima Esmail, Emma Wiley, and Asam Latif. "‘I decided not to go into surgery due to dress code’: a cross-sectional study within the UK investigating experiences of female Muslim medical health professionals on bare below the elbows (BBE) policy and wearing headscarves (hijabs) in theatre." BMJ Open 9, no. 3 (March 2019): e019954. http://dx.doi.org/10.1136/bmjopen-2017-019954.
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ObjectivesThe objective of this study is to explore the impact of workplace dress code policies and guidance that may influence inclusivity and opportunities in the workplace.DesignQuantitative, self-completion cross-sectional survey.SettingBritish Islamic Medical Association conference.ParticipantsEighty-four female medical healthcare professionals with a range of ethnicities and wide geographical coverage.Primary and secondary outcome measuresThe study reports on the experiences of female Muslim healthcare professions wearing the headscarf in theatre and their views of the bare below the elbows (BBE) policy. Percentage of positive answers and their respective 95% CIs are calculated.ResultsThe majority of participants agreed that wearing the headscarf was important for themselves and their religious beliefs (94.1%), yet over half (51.5%) experienced problems trying to wear a headscarf in theatre; some women felt embarrassed (23.4%), anxious (37.1%) and bullied (36.5%). A variety of different methods in head covering in operating theatres were identified. The majority of respondents (56.3%) felt their religious requirement to cover their arms was not respected by their trust, with nearly three-quarters (74.1%) of respondents not happy with their trust’s BBE uniform policy alternative. Dissatisfaction with the current practice of headscarves in theatre and BBE policy was highlighted, with some respondents preferring to specialise as GPs rather than in hospital medicine because of dress code matters. The hijab prototype proposed by the research team also received a positive response (98.7%).ConclusionsOur study suggests that female Muslims working in the National Health Service (NHS) reported experiencing challenges when wearing the headscarf in theatre and with BBE policy. The NHS needs to make its position clear to avoid variations in individual trust interpretation of dress code policies. This illustrates a wider issue of how policies can be at odds with personal beliefs which may contribute to a reduction in workforce diversity.
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Ansor, Muhammad. "Being Woman in the Land of Shari‘a: Politics of the Female Body, Piety, and Resistance in Langsa, Aceh." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (April 8, 2015): 59. http://dx.doi.org/10.14421/ajis.2014.521.59-83.
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<p>This study investigates the dynamic of institutionalization of Shari’a in Aceh, which focuses on analysis of the patterns of Langsa women’s resistance against religious leaders and state interpretations of the dress standards in the public space. This matter emerged because the implementation of Shari’a has been supported by local people, but the standard of Islamic dress that should be applied is still debatable among various groups in Aceh that have varied understandings and different religious visions. The regulation of dress code has been an issue for religious leaders, intellectuals, and Moslem activists. The resistance of Langsa women against the politics of body discipline could be open and secret. To analyze the forms of women’s resistance, the researcher applied James C. Scott’s hidden transcripts theory. Inspired by this theoretical framework, the researcher found that Langsa women, intellectuals, and religious leaders expressed their resistance over how women should dress in public space. In collecting the data, the researcher used observation, in-depth interviews, and focus group discussions. Accordingly, the research shows how Langsa women express their resistance towards religious hegemony and state interpretation of Islam.</p><p>[Tulisan ini membahas dinamika pelembagaan syariat Islam di Aceh dengan fokus resistensi tersembunyi perempuan Langsa terhadap penafsiran elite agama dan pemerintah perihal pembakuan standar pakaian di ruang publik. Meskipun implementasi syariat Islam Aceh mendapat dukungan masyarakat setempat, tetapi ketika sebuah tafsir tertentu tentang pakaian Islami dibakukan dalam regulasi (Qanun), muncul perdebatan dari sebagian muslim yang berpola pemikiran dan visi keagamaan berbeda. Bukan hanya perdebatan di kalangan elite agama, intelektual, maupun aktivis, perempuan di berbagai daerah di Aceh pun mengekspresikan resistensi, baik secara terbuka maupun tersembunyi. Peneliti menggunakan teori hidden transcripts sebagaimana dikemukakan James C. Scott untuk menganalisa resistensi tersebut. Data dikumpulkan melalui observasi, wawancara mendalam, serta diskusi kelompok terfokus (FGD). Penelitian ini memperlihatkan bagaimana perempuan Langsa mengekspresikan resistensi tersembunyi atas hegemoni elite agama dan pemerintah dalam menafsirkan Islam].</p>
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Riza, Faisal. "GERAKAN PEMBERDAYAAN PEREMPUAN ISLAM: MUSLIMAT AL-WASHLIYAH DI SUMATERA TIMUR 1930-1945." Marwah: Jurnal Perempuan, Agama dan Jender 15, no. 2 (December 1, 2016): 189. http://dx.doi.org/10.24014/marwah.v15i2.2647.
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This article aims to unravel the history of the political movement Muslim women in East Sumatra in the early 20th century to show that the socio-religious identity of Muslim women have been forged through a number of socio-political, and show the different features of the relationship between Islam and women colonial period. This paper describes how the role Islam played in providing transformative power to fulfill the roles and develop the status of Muslim women in this area, is realized with the adoption of Islam such as hijab dress code, to provide education for them, organize themselves as an important means of political struggle of identity. Original argument in this study is that the new Islamic discourse is always born of a desire to challenge the conservative understanding of the role and status of women in different historical periods.
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Kavakci, Elif, and Camille R. Kraeplin. "Religious beings in fashionable bodies: the online identity construction of hijabi social media personalities." Media, Culture & Society 39, no. 6 (November 21, 2016): 850–68. http://dx.doi.org/10.1177/0163443716679031.
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A ‘hijabista’ – from the terms hijabi and fashionista – is a Muslim woman who dresses ‘stylishly’ while still adhering to the rules governing ‘modest’ apparel that coincides with Islamic dress code. A handful of these digitally savvy young women have established an online presence, becoming social media personalities with hundreds of thousands, even millions, of ‘followers’ who avidly consume (read) their personal blogs and/or social media posts. This study examines new media, faith, and fragmentation online, where virtual spaces facilitate the construction (re-construction) of a digital identity or persona. We employ an approach that combines netnography and case study to examine the content generated by three high-profile hijabistas, or hijabi fashion and lifestyle bloggers, and build upon identity theory to determine how each has negotiated an online persona that privileges her religious or fashionable self.
Dissertations / Theses on the topic "Islamic dress code"
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Kefi, Najoua. "Le corps et ses parures : interrogations des oeuvres de Majida KHATTARI, Shadi GHADIRIAN et Shirin ALIABADI." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAG039/document.
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Dans les œuvres des artistes Majida KHATTARI, Shadi GHADIRIAN et Shirin ALIABADI, le corps féminin concentre à lui une large panoplie de conceptions actuelles et traditionnelles des sociétés de culture musulmane. Leurs pratiques artistiques présentent un support où se manifestent des pouvoirs politiques et religieux, de diverses contraintes sociales et de traditions, de publicités, de consumérisme, d’aspirations à un « monde meilleur »... À travers le dispositif plastique et à travers quelques données d’ordre historique et sociologique, cette thèse vise à étudier les formes et les modalités des différentes strates de cette surcharge symbolique dégagée par le corps des femmes, et qui se conjugue à travers certains codes vestimentaires, de parures et de maquillageIn the works of the artists Majida Khattari, Shadi Ghadirian and Shirin ALIABADI, the female body focuses its broad range of current and traditional conceptions of Muslim societies. Their artistic practices have a medium where appears strong political and religious powers, various social constraints and traditions, advertising, consumerism, aspirations to a « better world »... Through the artistic layout and through some historical and sociological data, this thesis aims to study the forms and modalities of the different layers of this symbolic overload released by the female body, which is combined through certain dress codes, ornaments and make-up
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Aziz, Rookhsana. "Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholars." Diss., 2011. http://hdl.handle.net/10500/4888.
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The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah.
A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women.
While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification.
The issue of the female dress code needs to be presented from a female perspective.Religious Studies and Arabic
M.A. (Islamic Studies)
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Nourai, Shaya. "Dressing-up the nation : the imposition of the dress code during the cultural revolutions in the People's Republic of China and the Islamic Republic of Iran." Thesis, 2003. http://spectrum.library.concordia.ca/1949/1/MQ77940.pdf.
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This study looks at the histories of state imposed dress codes during the Cultural Revolutions in the People's Republic of China and the Islamic Republic of Iran. Following a communist ideology in China, a peasant attire called the Mao jacket was enforced on Chinese men and women, eliminating elitism and projecting a unified image of the people of China which also resulted in women looking similar to men. In Islamic Iran dress codes were enforced on both genders as well but it was women's attire which was most restrictive and regulated. The hejab in the form of the black chador resulted in women to be differentiated from men. But what these states have in common is that in both states dress codes have entailed a de-sexing of a woman's body in public. But humans are social actors, they make decisions, they choose, they resist. Formal and informal methods of regulation have important social effects on individuals and society at large. Thus clothing laws are not a simple history of regulation, they are also a history of opposition and resistance. This study, based on field and library research, also looks at how the same dress codes imposed by states have the potential to be used by individuals as mechanisms for countering state ideologies. (Abstract shortened by UMI.)
Books on the topic "Islamic dress code"
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Rahman, Abdullah Abdul, ed. Islamic dress code for women. Riyadh, Saudi Arabia: Darussalam, 1999.
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Lokshina, T. "You dress according to their rules": Enforcement of an Islamic dress code for women in Chechnya. New York, NY: Human Rights Watch, 2011.
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Rahman, Abdullah Abdul, and Darussalam (firm). Research Dept., eds. Islamic dress code for women. Riyadh, Saudi Arabia: Darussalam, 1999.
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Diouf, Sylviane A. The First Stirrings of Islam in America. Edited by Jane I. Smith and Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.009.
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This chapter discusses the first manifestations of Islam in America from the eighteenth century to 1975. The first US Muslims were West African Sunnis who had been deported through the transatlantic slave trade. Most came from Senegal, Gambia, and Guinea. Despite being enslaved in a Christian land, they maintained their faith, and evidence shows that some continued to pray, fast, give charity, and follow a particular diet and dress code. Their literacy was well known and manuscripts they wrote in Arabic have been preserved. Part of their legacy can still be heard in American music. After their disappearance and without any evidence of continuity, indigenous movements, such as the Moorish Science Temple of Islam and the Nation of Islam, emerged in the early 1900s. Within their communities, created by and built around charismatic men, they mixed black nationalism, new definitions of identity, and pseudo-Islamic tenets, often in contradiction to the most basic principles of Islam. All these were used to bolster mental emancipation, self-determination, economic improvement, and social justice.
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Cesari, Jocelyne, ed. State, Islam, and Gender Politics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198788553.003.0002.
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The existing literature on women’s rights and Islam falls short of addressing the relationship between the religious debate on women’s rights and the existing rules of law in Muslim-majority countries. This chapter will bridge this gap by analyzing the status of women in the legal systems of Egypt, Turkey, and Morocco. It will evaluate the influence of Islam on the shaping of these laws, compared to other factors like culture, socioeconomic development, and education. Except in marginal cases like Saudi Arabia or Afghanistan under the Taliban, women’s rights in politics, the economy, and education have advanced in all Muslim countries. But there are some limitations placed upon women’s rights using religious arguments. Everywhere, personal rights about family life, sexuality, and dress code remain discriminatory against women. In this regard, the woman’s body has become the main site of the politicization of Islam, by state and non-state actors alike.
Book chapters on the topic "Islamic dress code"
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Atasoy, Yıldız. "Kemalist State Feminism and the Islamic Dress Code." In Islam's Marriage with Neoliberalism, 137–63. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230246669_5.
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Shirazi, Faegheh. "Islamic Religion and Women’s Dress Code." In Undressing Religion. Berg, 2000. http://dx.doi.org/10.2752/9781847888938/undrel0012.
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Lücking, Mirjam. "Introduction." In Indonesians and Their Arab World, 1–25. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753114.003.0001.
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This chapter highlights how Indonesians regard for the Arab world as Islamic religiosity increased in the private and public life. It explains the significance of Islamic religiosity regarding social changes in Indonesia since its transition from autocracy to democracy at the close of the millennium. It also points out the intensified adherence to religious rules, changing dress codes, and new voices in political Islam as a “conservative turn.” The chapter identifies radical representatives within the conservative turn that demand for Islamic praxis to be purified, turning toward Wahhabi interpretations of Islam. It analyzes Orientalizations and Occidentalisms with a focus on South–South transnational linkages and dynamics of Othering in contexts where the Other constitutes part of the Self.
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"20. Dress Codes andModes: How Islamic Is the Veil?" In The Veil, 290–306. University of California Press, 2019. http://dx.doi.org/10.1525/9780520941601-024.
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Young, Robert J. C. "7. The ambivalence of the veil." In Postcolonialism: A Very Short Introduction, 91–102. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198856832.003.0008.
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‘The ambivalence of the veil’ explores the relationship between Western and Muslim worlds. For many Westerners, nothing symbolizes the differences more than ‘the veil’, a shorthand for the many ways in which Muslim women choose to dress, sometimes covering their heads or faces. Today, in Islamic societies, and among many Muslim women in non-Islamic societies, the veil (hijab) has come to symbolize a cultural and religious identity. A pertinent question to ask is how can a 1930s colonial image of an ‘Arab woman’ typifies European stereotypical representations of, and assumptions about, Muslim women even today. This can be contrasted with how men in masks—Batman or the Zapatistas in balaclavas—are considered to exhibit positive forms of masculinity.
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Nachmani, Amikam. "In the same boat: European opposition, Muslim migrants, impact on Jews." In Haunted Presents. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784993078.003.0004.
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European laws and policies directed against Muslims and Islamic religious tenets directly affect the Jewish population in many common denominator issues that unite Jews and Muslims in surprising, contradictory, complex and convoluted ways. The Jews stand between Muslim immigrants and Europe’s attempt to assimilate them. Various European attempts to ban Muslim dress codes, mainly women’s, are made to look discriminatory because Jews, especially the ultra-Orthodox, who also wear conspicuous clothing, are not singled out. The use of fines on women’s headscarves and burqas in Holland and Belgium recall historical taxes levied on Jews. Judaism and Islam share similar methods of animal slaughter that contravene EU laws. In the struggle against restrictions on male circumcision, Muslims leave the battle to the Jewish community, because given recent European history, Jewish arguments and demands are more likely to be heard. Accusations that Muslims control the EU as the Jews control the world link the two groups into one. Wider issues such as the building of mosques, de-Christianizing Europe (banning Christmas trees in public, etc.), and racism and bigotry make cooperation between Muslim migrants and European Jews possible and are even set to further develop, despite the controversies and conflicts between them.