AN EXERCISE IN WORLDMAKING 2009 - ISS

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162 UMME BUSRA FATEHA SULT<strong>AN</strong>A Muslims (Kandiyoti, 2007; Abu-Lughod, 1991, 1998, 2002, 2006; Mahmood, 2001; Scott, 2007). Literally veil means covering, and there are different forms of covering depending on different community and cultural contexts (Abu-Lughod, 2002: 785). For instance, there are head scarves, head covers, large scarves or chador covering the shoulder and head; there is the burqa which covers the entire body with or without covering the face except for the eyes, and these different coverings also have different meanings (Rozario, 2006: 368). Below are some photos 1 of different types of veils in Bangladesh: Burqa without face cover Burqa with face cover The present (left in photo) and former (right) Prime Minister of Bangladesh with head covers. This type of head scarf is a part of school uniform 1 Photos are downloaded from http://images.search.yahoo.com/search/ images?p=Bangladeshi+Women Accessed on 14 th June, <strong>2009</strong>.
14 Unpacking the Politics of Veil in the Context of Bangladesh 163 In the left photo the first two girls are wearing chador; in the right photo, the girl in the middle is wearing a chador. My use of the term ‘veil’ in the case of Bangladesh means Burqa, not the headscarf or chador, because unlike the headscarf and chador, burqa is labeled as conservative and a symbol of oppression by feminist groups and as a symbol of piety, modesty and “good Muslim women” by religious fundamentalists. Chadors, head covers and scarves are considered as socially accepted forms of dress, yet there is no imposition to adopt such veils. Difference in attitudes towards different types of veil needs another paper to explain; therefore, this paper only focuses on the complexities of burqa. In addition, similar to Scott (2007: 16), I also find it difficult to make rigorous distinction in my own terminology; therefore, my use of ‘veil’ and ‘burqa’ interchangeably reflects the way they are deployed in the debate. In most recent discussions of Islam, burqa and purdah have been noted as the same, however for Bangladesh there are discrepancies between burqa and purdah (Feldman and McCarthy, 1983: 950-52; Kirleis, 1991: 31-32). Here, purdah in its literal sense means spatial segregation and the seclusion of women. Purdah has been operated as a means of restraining and prohibiting women’s visibility inside and outside the household. In addition, it is closely linked with the socio-economic status of women. Though it has been identified as a Muslim practice, for Bangladesh it is more a social than religious practice, which simultaneously exists within Muslim, Buddhist, Hindu, and other religious communities (Feldman and McCarthy, 1983: 950-52; Kirleis, 1991: 31-32). In contrast, various studies (Feldman and McCarthy, 1983: 953-54; Abu-Lughod, 2002: 785) note that in pre-colonial Bangladesh burqa was a liberating invention for upper class Muslim women, whose male kin could afford to go to Haj (religious trip to Mecca) where they purchased it for females in the family. It enhanced their physical mobility allowing them to move
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AN EXERCISE IN WORLDMAKING 2009 Bes
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iii A participatory and student-dri
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Foreword This collection of essays
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Contents Acknowledgements Foreword
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Contents ix 14 Orientalisation of V
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2 SANJUKTA CHAUDHURI men. It identi
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4 SANJUKTA CHAUDHURI litical unit o
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6 SANJUKTA CHAUDHURI young men. Mit
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8 SANJUKTA CHAUDHURI Indian Nationa
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10 SANJUKTA CHAUDHURI country as an
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12 SANJUKTA CHAUDHURI CONCLUSION Th
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14 SANJUKTA CHAUDHURI Kimberly Cren
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16 ANDREA NICOLE DYKSHOORN Several
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18 ANDREA NICOLE DYKSHOORN ple, is
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20 ANDREA NICOLE DYKSHOORN dence of
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22 ANDREA NICOLE DYKSHOORN kinson,
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24 ANDREA NICOLE DYKSHOORN Kanu (20
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26 ANDREA NICOLE DYKSHOORN be ident
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3 Innovation in the Andes: Explorin
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30 JONATHAN CONNOR cent, which “r
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32 JONATHAN CONNOR mestizo landowne
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34 JONATHAN CONNOR for channeling e
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36 JONATHAN CONNOR 2002: 297). In t
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38 JONATHAN CONNOR portant challeng
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40 EVA SABATE tion of Multinational
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42 EVA SABATE authorize Inditex or
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44 EVA SABATE provide workers with
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46 EVA SABATE late and compensate u
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48 EVA SABATE Hellman M. (2007) “
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50 SERGIO FERRAGUT THE ROLE OF THE
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52 SERGIO FERRAGUT both old and new
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54 SERGIO FERRAGUT the market and e
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56 SERGIO FERRAGUT other actors. Ex
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58 SERGIO FERRAGUT SYNERGIES WITH T
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60 SERGIO FERRAGUT ing organization
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6 The Utility of the Citizen: Relat
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64 MEGHAN MICHELLE COOPER these lev
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66 MEGHAN MICHELLE COOPER or politi
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68 MEGHAN MICHELLE COOPER this whil
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70 MEGHAN MICHELLE COOPER citizens
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7 Does the Aid Consensus Shift from
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74 SABRINA BRANDT tigue shaped the
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76 SABRINA BRANDT Consensus policie
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78 SABRINA BRANDT resource developm
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80 SABRINA BRANDT Trade liberalisat
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82 SABRINA BRANDT improved producti
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84 SABRINA BRANDT OECD/High Level F
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86 MEKALIA PAULOS AKLILU the restru
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88 MEKALIA PAULOS AKLILU posed to g
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90 MEKALIA PAULOS AKLILU best and s
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92 MEKALIA PAULOS AKLILU instructed
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94 MEKALIA PAULOS AKLILU REFERENCES
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96 BERNICE CAMPOS ROLDAN help very
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98 BERNICE CAMPOS ROLDAN Figure 1 A
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100 BERNICE CAMPOS ROLDAN Table 1 C
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102 BERNICE CAMPOS ROLDAN grams tha
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104 BERNICE CAMPOS ROLDAN just in a
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106 BERNICE CAMPOS ROLDAN through i
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108 BERNICE CAMPOS ROLDAN ports the
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110 BERNICE CAMPOS ROLDAN Woolcock,
Page 122 and 123: 112 ISABELLE TURCOTTE regarding the
Page 124 and 125: 114 ISABELLE TURCOTTE rather paid i
Page 126 and 127: 116 ISABELLE TURCOTTE THE COLOMBIAN
Page 128 and 129: 118 ISABELLE TURCOTTE improving rev
Page 130 and 131: 120 ISABELLE TURCOTTE formally is a
Page 132 and 133: 122 ISABELLE TURCOTTE ity enhanceme
Page 134 and 135: 124 ISABELLE TURCOTTE REFERENCES Al
Page 136 and 137: 126 TISKA YUMEIDA presents policy i
Page 138 and 139: 128 TISKA YUMEIDA knowledge and tec
Page 140 and 141: 130 TISKA YUMEIDA economies of scal
Page 142 and 143: 132 TISKA YUMEIDA Source: Prichet,
Page 144 and 145: 134 TISKA YUMEIDA tries with low le
Page 146 and 147: 136 TISKA YUMEIDA Ray, Debraj (1998
Page 148 and 149: 138 STEFANIA DONZELLI sense of guil
Page 150 and 151: 140 STEFANIA DONZELLI that I will c
Page 152 and 153: 142 STEFANIA DONZELLI institutions,
Page 154 and 155: 144 STEFANIA DONZELLI Encuentro, to
Page 156 and 157: 13 Imaging Women and Compassion in
Page 158 and 159: 148 TERESA LORENA JOPSON Audience a
Page 160 and 161: 150 TERESA LORENA JOPSON gays. In 1
Page 162 and 163: 152 TERESA LORENA JOPSON shot from
Page 164 and 165: 154 TERESA LORENA JOPSON Image 5. H
Page 166 and 167: 156 TERESA LORENA JOPSON Women in t
Page 168 and 169: 158 TERESA LORENA JOPSON depicts th
Page 170 and 171: 14 Orientalisation of Veil: Unpacki
Page 174 and 175: 164 UMME BUSRA FATEHA SULTANA out o
Page 176 and 177: 166 UMME BUSRA FATEHA SULTANA by Ed
Page 178 and 179: 168 UMME BUSRA FATEHA SULTANA “We
Page 180 and 181: 170 UMME BUSRA FATEHA SULTANA Chowd
Page 182 and 183: 172 MELANIE NEWELL INTRODUCTION The
Page 184 and 185: 174 MELANIE NEWELL stood, analyzed,
Page 186 and 187: 176 MELANIE NEWELL tered around gen
Page 188 and 189: 178 MELANIE NEWELL TRANSFORMATIVE P
Page 190 and 191: 180 MELANIE NEWELL ance and demandi
Page 192 and 193: 16 What’s Yours is Mine TARA TABA
Page 194 and 195: 184 TARA TABASSI as a teller of oth
Page 196 and 197: 186 TARA TABASSI were ‘white,’
Page 198 and 199: 188 TARA TABASSI until now, by her.
Page 200 and 201: 190 TARA TABASSI It could be anyone
Page 202 and 203: 192 TARA TABASSI that assumed of th
Page 204 and 205: 194 TARA TABASSI ments, undermine h
Page 206 and 207: 196 TARA TABASSI TEXT AS SOCIAL PHE
Page 208 and 209: 198 TARA TABASSI Hirschkind, C. and
Page 210 and 211: 200 CHANTELLE DE NOBREGA The first
Page 212 and 213: 202 CHANTELLE DE NOBREGA know exact
Page 214 and 215: 204 CHANTELLE DE NOBREGA of the ver
Page 216 and 217: 206 CHANTELLE DE NOBREGA Human righ
Page 218 and 219: 208 CHANTELLE DE NOBREGA hances “
Page 220: 210 CHANTELLE DE NOBREGA Raj, R. (2
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