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Troubled Australian Crown Resorts gets time to clean illegal acts. Most Read. While these highly-publicized ceremonies were framed as spaces of empowerment for Muslim women, other accounts of this history tell a different story. The symbolic power of the veil during this time, however, was not only recognized by the French, but also by those fighting for Algerian liberation.
During the war, the veil also became a literal tool of resistance. Some female freedom fighters for the National Liberation Front used haiks to conceal weapons and classified information ; after this tactic was discovered, they used unveiling to their advantage, adopting European dress as a way to fly under the radar of the French. Within France, at the intersection of gender, ethnic and religious identities, the Muslim veil or head covering took on new significance in the 20th century.
Because of the popularity of orientalist art during this time, the veil already had stereotypes of the foreign and forbidden. But veiling was no longer just a physical marker of religious or cultural difference—it was also seen as an affront to assimilation, a visible symbol of resistance to colonization. In , Muslim headscarves were among the array of religious symbols banned from being worn in French public schools.
This sentiment took on a new irony at the start of the coronavirus pandemic in when France mandated mask-wearing in public spaces, while still banning Muslim face coverings. Bowen never judges, he only narrates. He does not come to any conclusions about the outcome of the law, but aims at an increased understanding of the problems of diversity, integration and fragmentation facing the French.
This work is important for the understanding of France today, but it is also relevant to all Western societies. This is important. The idea of the enlightened and secular European, needed to discipline the religious despot from the south, is far from limited to France.
The vast number of cases which he culled in researching his book is both admirable for its depth and for the way in which intra-Muslim passions were ignited in the debate over headscarves.
For geographers, the book provides an excellent example of the ways that different social actors idealize and actively construct public space, and that certain bodies and bodily practices—in this case, Muslim schoolgirls and their headscarves—become the focal point of struggles to define the nature of public space. Nagel, Cultural Geographies. Bowen's work as presented here poses many significant questions and gives valuable suggestions for further research projects in this area.
Bowen's book points usefully in this direction. While remaining grounded in the more recent history of the republic, to which he brings fresh perspective and illuminating analysis. Bowen takes us through the strange and often distorted debate that culminated in the decision to pass a new law. He shows the roots of this decision in French history and politics, with a marvelous eye for nuance and a sensitivity to the many positions which clashed in the debate.
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