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4) Yet, according to French authorities, the number of women wearing full-face veiling is growing in France; most of them are young, two-thirds of them are French citizens, and around a quarter of them are converts (The Economist 2010).
It is apparent that many opponents sincerely believe that whether a religious or cultural symbol, face veiling is a non-liberal practice that penalizes and subordinates women
The authors who address Muslim veiling show the diversity in veiling practices across the globe.
However, veiling has prevailed throughout the entire scene of Yemeni society, changing from a fashion into a compulsory necessity.
I have heard eloquent and erudite answers from Muslim women that convinced me and, I hope others, beyond any doubt that the act of veiling, in Britain at least, is usually a personal choice, having nothing to do with husbands or fathers; that veiling does conceal some emotions and therefore yes, in certain situations, does put others at a disadvantage; and, that as far as the religious aspect of veiling is concerned, it is not about observing any religious rule but a sign of the wearers personal devotion to God.
We need to step back from the easy association of linking the veiling of women with the control of women.
That logic may confound Western feminists who view veiling as a sign of women's subordination.
Lower class women, who had to engage in activities outside of the home to eam a living, lacked a certain respectability that came with the confinement and veiling of middle class women.
In conjunction with The Veil and in partnership with the Religious Studies Department at SCU, the de Saisset Museum will invite leaders of diverse religious communities to reflect on the exhibition and to share their perspectives on the history and practice of veiling.
Fashionable veiling owes its spread and visibility partially to a new business sector claiming to 'make covering beautiful,'" wrote the researchers.
FG: "True, western misperceptions by the American and European publics and in the popular media about Islam and Muslim women in general, and women's veiling in particular, have so badly distorted the reality that something needed to be done.
This paper pursues a somewhat non-systematic encounter with these different yet intersecting thematics in relation to discrepant third world feminist debates on the plurality of discourses and practices regarding veiling and unveiling.