Le Hijab (voile islamique): Difference between revisions

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→‎Les avantages proposés du hijab et les critiques à son égard
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==Les avantages proposés du hijab et les critiques à son égard ==
==Les avantages proposés du hijab et les critiques à son égard ==
[[File:Hijab propaganda billboard.jpg|thumb|Panneau d'affichage à Téhéran sur lequel il est écrit que "le hijab est la sécurité"]]
[[File:Hijab propaganda billboard.jpg|thumb|Panneau d'affichage à Téhéran sur lequel il est écrit que "le hijab est la sécurité"]]
Bucar categorises three types of traditional and modern purposes for hijab that have been articulated. Firstly, it was seen as a means of building moral character (modesty, shyness) and a path to piety because it is not an easy thing to start wearing it. With repetition, over time a woman would feel uncomfortable at the thought of not wearing it. Indeed, one could add that ex-Muslim women commonly describe how leaving home without hijab for the first time takes some courage. Secondly, it has been said to have the benefit of preventing inapproprate desires, which could end in [[zina]] (illicit sexual activity), and strengthens the marital bond since a woman's sensuality was reserved for her husband. Finally, it is seen as having a social purpose, to regulate and prevent sexual urges in society running out of control. Arguments in this last category are of four types: 1) that it prevents constant male arousal, protects social dignity and a tranquil society; 2) that it supports educational and economic productivity due to reduced male distraction; 3) that it allows women to participate more fully in society as every public space is a morally safe zone; and 4) that it serves as a guard against westernizing influence.<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 19-23</ref>
Bucar catégorise trois types d’usages traditionnels et modernes pour le hijab qui ont été énoncés. Tout d’abord, il a été considéré comme un moyen d’établir un caractère moral (modestie, timidité) et d’une voie vers la piété car ce n’est pas une chose facile de commencer à le porter. Au fil du temps, et de façon répétitive, une femme se sentirait mal à l’aise à l’idée de ne pas le porter. En effet, les ex-musulmanes décrivent couramment combien cela demande du courage pour quitter la maison sans hijab la première fois. Deuxièmement, il a été dit qu’il a l’avantage de prévenir les désirs inappropriés qui pourraient se terminer en [[zina]] (rapport sexuel extra-conjugal), et renforce le lien conjugal puisque la sensualité d’une femme était réservée à son mari. Pour finir, il est considéré comme ayant un but social, pour réguler et prévenir les pulsions sexuelles dans une société qui n’arrive plus à se maitriser. Les arguments de cette dernière catégorie sont de quatre types :
 
1. Il empêche l’excitation masculine constante, protège la dignité sociale et tranquillise la société
 
2. Il soutient la productivité éducative et économique du fait de la distraction masculine qui diminue
 
3. Il permet aux femmes de participer plus pleinement à la société car chaque espace public est une zone moralement sûre
 
4. Il sert de garde-fou contre l’influence occidentale.<ref>Elizabeth Bucar, ''The Islamic Veil (Le Voile Islamique)'', pp. 19-23</ref>


Bucar gives examples of Muslim figures who have criticised such arguments for hijab. Some reformists and progressives interpreted hijab metaphorically in terms of a principle of modest behaviour and controlling one's desires. Other Muslim critics have noted that veiling is not sufficient to suppress desire, and in a modern context can even stimulate desire for that which is "forbidden". Others criticise mandatory veiling for removing moral choice.<ref>Elizabeth Bucar, ''The Islamic Veil'', p. 24</ref> Secular observers might add that most of the arguments for hijab pre-suppose a conservative moral order in which sexual activity outside the bounds of marriage (or in the past, slavery) must be forbidden, and the risk of such, mitigated.
Bucar gives examples of Muslim figures who have criticised such arguments for hijab. Some reformists and progressives interpreted hijab metaphorically in terms of a principle of modest behaviour and controlling one's desires. Other Muslim critics have noted that veiling is not sufficient to suppress desire, and in a modern context can even stimulate desire for that which is "forbidden". Others criticise mandatory veiling for removing moral choice.<ref>Elizabeth Bucar, ''The Islamic Veil'', p. 24</ref> Secular observers might add that most of the arguments for hijab pre-suppose a conservative moral order in which sexual activity outside the bounds of marriage (or in the past, slavery) must be forbidden, and the risk of such, mitigated.
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