A burqa is a full body veil that covers the wearer’s entire body and face, while the wearer can see through a webby screen over the eyes. And is mostly worn by Muslim women.
So far as the veil is concerned, it’s worn under a number of patterns, that of niqab, Abhaya, Battoulah, Chadar, Hijab al amira and so on. The burqa in no way represents patriarchal control as it’s frequently debated, rather 90/100 opt for veil purely on choice and moral basis. Rather than a tool of subjugation, it’s a means of equality. Getting to the motive of the veil, it not only is principally meant for the prevention of the objectification of feminine beauty but also acts as a group identity and a badge of honour that fundamentally preserves feminine beauty.
“O Prophet! Let you acknowledge your daughters and all the practising women that they should drape a lose and convenient garment (when abroad), so their molestation is prevented.” Al-Qur’an (Chapter:33, verse: 59).
After this analysis what compels me to vocalise the comparison in-between the actual motive of the veil and day to day trendy version is that an aperture size is left; be it the trendy designs whereby the waistline belt separates the feminine curves very visibly or the so-called aesthetics where veil is employed as a sound element for shoots and feeds. Such so called modern conception of veil affects the rest of genuine wearers who at a certain point regard this modern conception alright, too.
Consequently, all such irrelevant strides somehow polarise the fundamentalism of veil. And the integration of veil becomes more a fashion discourse.
In the recent past, I enquired from a girl, “How would you define the veil you’re into?”
To my surprise, rather than a religious reference, she replied candidly, “it’s a more artistic mode of expression.”
On the other hand, the relation between colonial powers and colonised Muslim territories are crucially intermediated by the veil. Colonial powers in Muslim territories are certainly benefited by the “artistic mode of expression “definition of the veil rather than a religious obligation. They take subsiding of veil as a part of so-called civilising process. This way we exemplify ourselves as optimal modern subjects than religious devotees, comparatively.
And such is the veil represented by a weaker section of Muslims today that the West has been imitating the base design of draping the veil with some so-called innovations where bodily measurements are vividly visible.
Let us not give generalisation a space here but at a sound scale, veil is losing its actual ground and grace by its irrelevant employment.
Saima Jamaal is student and an author.