Psychosocial Aspects of Niqab Wearing: Religion, Nationalism by N. Bosankic

By N. Bosankic

In Psychosocial points of niqab donning Nina Bosankic explores many of the reasons which lead younger women residing in post-conflict Bosnia and Herzegovina to undertake the niqab (full face veil). She makes use of a grounded idea method of research this selection that is usually seen as arguable from either inside and out of doors Islam.

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Literature and the arts are dominated by a construction of an archetype of Orient (as opposed to normative Occident), which regardless of the enormous regional, cultural and customary differences, relates to the entire Middle East and a large part of Asia. Western travellers had a very limited access to women, yet created prolific arts and artefacts depicting those very women. (El Guindi, 1999). Although many authors express admiration or respect towards the Orient, it most often has female attributes because it is coloured with fantasy about a Muslim woman in a harem, although harems existed in Mesopotamia several centuries BC, almost a thousand years before Islam.

Later on, with the colonialist tendencies and the accompanying conquests, the idea is born that for total colonization, which would result in accommodation of new values and ways of life, it is necessary to have an understanding of culture and religion of the conquered nations. Parallel with investments in the study of the Orient motivated by imperialist interests, arts, especially Romanticism, develop a sudden interest in Oriental topics. Literature and the arts are dominated by a construction of an archetype of Orient (as opposed to normative Occident), which regardless of the enormous regional, cultural and customary differences, relates to the entire Middle East and a large part of Asia.

With the strengthening of national identity at the beginning of the 1990s, which in Bosnia and Herzegovina is hard to discern from religious identity, and is very often a synonym of it, there is a reaffirmation of traditional values that negatively reflect on the status of women in society. “This policy was reflected in a conservative and rigid interpretations by churches and religious communities, which during the war supported the pro-life policies, glorified the role of women – mothers and educators, the mother of the nation, and minimized the importance of engaging women in the public sphere of society” (Spahić-Šiljak, 2007, p.

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