Paper #1

Haydar v. Abu-Lughod

            Veiling amongst the Muslim community is a very common practice around the nation and the world today.  To get a better look at veiling we can look at Maysan Haydar and Lila Abu-Lughod, two Muslim women. It is pointed out by both of these authors that there are many misinterpretations, stereotypes, and wrongs about what one may perceive of veiling. The articles by Maysan Haydar and Lila Abu-Lughod are titled, “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering” and “The Muslim Woman: The Power of Images and the Danger of Pity”, respectively. Maysan Haydar is a young woman from the Midwestern United States, and a respected copy editor for the magazine “In these Times” based in Chicago, Illinois. “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering”, was originally published in 2003 by Seal Press in a book titled, “Body Outlaws: Rewriting the Rules of Beauty and Body Image”, a book directed towards women everywhere. Haydar’s main argument regarding the Muslim veiling tradition is blatantly the title of her article as well. In her own words she explains her experiences as to why Muslim women veil and that it can reduce objectification, promote authentic relations, and foster important ways of thinking for women. The second author is Lila Abu-Lughod, an Anthropology and Women’s and Gender Studies professor at Columbia University of New York City, who follows the same general subject but just sheds a different light onto the situation than Haydar. Eurozine, an international magazine, published “The

Muslim Woman”, in 2006. This article has a very large audience, and Abu-Lughod utilizes legitimate facts to gain readers attention. She argues that the veil must be “redefined”, to reflect what the veil truly represents to a Muslim woman, and should not be mistaken for what it is not. In order to better understand both of these articles, I will outline the main claims ad strategies used in each.

            The first that I will discuss will be the article, “Veiled Intentions: Don’t Judge a Muslim Girl by her Covering” by Maysan Haydar. As briefly addressed in the introductory of this paper Haydar’s main argument is that the veil can be “feminist, forward thinking, and progressive”. One of Haydar’s first main claims is that veiling can help women avoid “damaging” experiences and express values such as modesty. To better portray this point she states, “[the veil] allows me to be seen as a whole person instead of a twenty piece chicken dinner” (Haydar, 259).  She says about her interactions with high school boys, “I was being liked for who I was beyond my body”(Haydar, 261), and “I could relate to everybody in a very natural way, without all the confusing sexual pressure”(Haydar, 261). Haydar also points to how veiling can lead to less harassment even in her current setting although she still gets the typical, “I like your skirt!” or “Girl I would marry you!” (Haydar, 260) from construction workers. The next major claim by Haydar is that many people hold mistaken assumptions about the veil and Muslim women. Despite Haydars motives for veiling and “the practice of covering hair and body is a choice” (Haydar,260) she still states that, “many Americans see veiling as an oppressive tool forced on Muslim women”(Haydar, 260). In her experience on a subway she explains that a woman noticed her veiling and stated, “[I can’t] understand how they could dress that way. ‘Me I got to be free’”(Haydar, 260). Growing up Haydar was taught a verse of the Quran, “Let there be no compulsion in religion” (Haydar, 260), and that freedom is within. Further into the article

Haydar announces, “the heart of her veiling is personal freedom” (Haydar, 265). Freedom is of upmost importance to Haydar and she admits, “I’m married to a man who was raised Catholic, I love heavy metal, I consider myself a feminist, and I sport a few well-disguised piercings.” (Haydar, 259). A little different than the typical assumption that Haydar points most of the public holds.

The basis for majority of Haydars article is to convince readers by use of many personal anecdotes and connections. In these efforts it was clear that she tried to connect with the audience through ethos as well as personal anecdotes from her past. This is a very bold strategy considering that most of her arguments rely solely on experiences that only Haydar herself has had. This is effective in the way that it builds up credibility and builds levels that we can all relate to yet also have a downfall too. Haydars strengths and weaknesses are one in the same. Strength is in her ability to connect to readers, yet her weakness is that she fails to offer facts or legitimate evidence to her beliefs. Not to say that her experiences are not legitimate, but that they are very one sided.

The second article that I will discuss is Lila Abu-Lughod’s, “The Muslim Woman: The Power Of Images and the Danger of Pity”. In this article, the central claim is the politics behind the veil, the traditions, as well as the element of free choice. Her first main claim is that the images of veiled Muslim women are problematic due to the limited capture of diversity and the inaccurate portrayal of what the burqa means to Muslim women. She states, “our [American public] lives are saturated with images, images that are strangely confined to a very limited set of tropes or themes” (Abu-Lughod, 1), these images create “a seemingly huge divide between “us” and “them” (Abu-Lughod, 2). False images that circulate the media make it hard for people to understand that “veiling itself is a complex practice” (Abu-Lughod, 2). There are so many variations as to why a Muslim women might veil including, “symbolizing modesty and respectability” (Abu-Lughod, 3), “signify[ing] belonging to a particular community” (Abu-Lughod, 3), or “[a] mark of piety [that] can be read as a sign of educated urban sophistication, a sort of modernity” (Abu-Lughod, 4). It must be “recognized that and even appreciated the different terms in which people live their lives” (Abu-Lughod, 6). Practicing the veiling tradition should not be seen as “oppressive”, or “degrading”, but should be recognized as free choice. The second major claim of Abu-Lughod’s article is that people should beware of pity and feeling the need to “rescue” or save a woman, instead we should work towards helping Muslim women in alternate ways.  To elaborate, Abu-Lughod states, “If we are concerned about women, including Muslim women, maybe we can work at home to make US and European policies more humane” (Abu-Lughod, 8). If we are to make a positive difference it should be “in the spirit of support…to make women’s (and men’s) lives better” (Abu-Lughod, 8). This should be done in “terms of alliances, coalitions, and solidarity rather than salvation or pity” (Abu-Lughod, 8).

            In Abu-Lughod’s paper, the main strategies that are utilized are ethos and logos. These are evident in the way that her paper is portrayed to readers. This article is published in a well-known international magazine known as Eurozine, which can explain her use of legitimate facts throughout with little personal anecdotes dispersed as well. Abu-Lughod wants to get her message across in a precise, professional matter yet still keep readers interested and connected to the piece with her subtle emotional appeals. This is a very unique and strong approach to writing about a subject such as veiling. Abu-Lughod’s strengths lie in her tone and ability to incorporate many real life examples from current day events. However, her weakness lies in some aspects of her tone. Despite this, it is safe to say that the strengths outweigh the weaknesses.

            In conclusion, both of these papers had alternate views on a subject that is relative to both of the author’s everyday lives. They both complement the other to show readers alternate ways of viewing veiling in today’s society. It is safe to say that Abu-Lughod’s article provides more of an extension of the central argument of veiling than Haydar does; yet Haydar challenges readers to think alternatively by providing so many examples from her own personal life. Overall, both of these articles can be and are significant to many people around the world. In reading both of these, I was able to expand my own personal knowledge on what veiling truly means. I can say that I will walk away from both of these papers having a different mindset of veiling in the Muslim cultures.