333 Sentences With "veiling" | Random Sentence Generator

To McCloud, the appeal of veiling is partially in embracing the experiment.

It produced an Islamic Republic that imposed Shariah law and mandated veiling.

Driving is not veiling, nor is anyone being forced to do it.

His songs weren't just veiling queer themes to widen their appeal (although that didn't hurt).

Critics say the AK party has promoted veiling by preferring veiled job applicants and conservative groups.

The opacity veiling China's aluminum production profile darkens further when it comes to off-market stocks.

The opacity veiling China's aluminium production profile darkens further when it comes to off-market stocks.

But in the veiling process, the perfect smoothness was destroyed, and leaving texture in its wake.

Iranian women have been bristling against the forced veiling since it was imposed on March 8, 1979.

You do see this play out in, for example, France's unusually strict laws restricting the practice of veiling.

He presents himself as a bit naïve, awed by the density of Cairo, fascinated by Islam and veiling.

When she wears her usual head scarf and modest coat, religious enforcers lecture her for not veiling her face.

Entitled "Mystery," it featured layers of veiling over embroidery, shadowing painterly prints and creating a scrim of evening promise.

The domes are made from a semi-opaque white fabric with large arches cut out, creating a dramatic veiling effect.

I would suggest that the word "terrorism" is a veiling device to justify aggression and create an environment of silence.

Just think about it: If everyone complied with the compulsory veiling, we would not have this new 7,000-strong police force.

Though on display, surrounded by the audience on all sides, he was also hidden, his long black hair veiling his face.

Partially veiling the windows that look out onto 26th street are lavender drapes with a matching valence and tasseled tie-backs.

We should feel comfortable saying that, especially because that cuteness and whimsy is veiling a series of ethically dubious partnerships and investments.

Video of the young activist went viral sparking other women to remove their headscarves in public to protest Iran's mandatory veiling laws.

But while the former grid compartmentalizes many smaller skeins, the latter picture has a similar grid veiling a world of layered marks.

Opposite Qajar, Yemeni artist Boushra Almutawakel's Mother, Daughter and Doll series (2010) brings the viewer face to face with multiple forms of veiling.

Veiling has been customary in Iran for centuries, and a majority of Iranian women, regardless of the law, wear the head scarf by choice.

Often veiling the midsection in resulting in a free flowing, summer-friendly look, wrap clothing has become a go-to for a put-together look.

Following complaints that the site's search algorithm was only thinly veiling caches of hateful propaganda, YouTube decided to exclude some users from monetizing their content.

"Veiling" (1973), for example, is a 12-photograph grid that presents a pseudo-formalized study of Klauke draped in a large piece of black mesh fabric.

Khimar: This is the third term, along with hijab and jilbab, that is mentioned in the Quran; cumulatively, they make up the religious justification for veiling.

And so these New Leipzig School artists, as they often do, pose the old, the new, the supernatural and the modern in productive, ambivalent, veiling tension.

They have called the demonstrations "childish," insist that the large majority of Iranians support Islamic veiling and have called for harsher measures against those protesting the veil.

Eby's mezzotint and drypoint print "No Man's Land — St. Mihiel Drive" (250) is more evocative, as its soft, deep gray washes over the sky, veiling troops below.

Local Norwegian authorities already have the power to ban face-veiling garments, but the country's conservative coalition government is now set to make it a national law.

Rajasthan is known as much for its beautiful palaces, camel-back desert safaris and colourful apparel as for its age-old customs like purdah, or veiling, of women.

You're supposed to make a difference without making waves, find a passion while veiling your convictions and smile blithely through a ceaseless forensic examination of your every accessory.

Those feelings erupted in nationwide demonstrations earlier this year, and helped drive a number of women to take off their headscarves recently in public to protest mandatory veiling.

They kept their dupattas pulled all the way down over their faces, following the medieval tradition of purdah, or veiling, but men in skullcaps lingered in the doorways anyway, gawking.

Veiling was treated as a symbol of Muslims' backwardness, and Frenchwomen's more flexible standards of dress were seen as a sign of French cultural superiority, views that helped to justify colonialism.

She might stand as still as a statue and then wilt gradually, with her long black mane veiling her face, or arch backward, grasping at strands of hair with slender fingers.

The Noble Katanas with those RHA tips were instantly transparent, giving me the music without any of the veiling effects I'd previously heard with worse-fitting options (most of which were Noble's own).

Wall text provides crucial context, making the many layers of meaning clear to lay observers who may not know about legal complexities in Iran or the varied forms of veiling across the region.

They had been made internal refugees by the 1948 war, during what they called their Nakba—their village flattened, their right of return refused, a planned forest of imported pines veiling their former world.

Paolo Aquilanti, secretary general to Renzi, has ordered an investigation in an attempt to settle the situation, just as some members of the public have called on those responsible for the veiling be held accountable.

Mr. Ramadan, while insisting that any conversation about veiling must be among Muslims only, incessantly interrupted me as I tried to contribute my views as a Muslim woman who had worn hijab for nine years.

It's true that some are veiling their opposition in calls for "new leadership in both parties," but with Pelosi as the best-known Democrat currently in leadership, it's hard to miss whom they're talking about.

Showing the artist, her daughter, and a doll in each iteration, the series challenges the idea that veiling is a monolithic practice that's done one way and means one thing to all women in all contexts.

"This is a distressing pattern which shows that they want to increase their crackdown on this peaceful movement and they want to punish those who dare to defy compulsory veiling laws with very severe penalties," she said.

Reflected here is the obtuse belief that the populist tide is simply mistaken, that it has gotten something wrong, which has the effect of veiling the real and justified dissatisfaction with the past 40 years of neoliberalism.

As the Autumn/Winter 2019 show's music alternated between heavy metal rock and softer instrumental, other romantic touches emerged such as lace veiling and thunderbolts on dresses, meant to reference a coup de foudre of two people meeting.

There is no veiling of violence here, and Gabriel displays an admirable willingness to represent this difficult scene as a cause for celebration — this revolution in which the stakes were so much higher than a tax on tea.

And it is impossible to argue with the power of a narrow, flowing floral-print dress capped off by a suit jacket cropped roughly at the bust, and just barely veiling a body bound in dangling silver chains.

It was less than a month after the establishment of the regime in 1979 that the Iranian people started their anti-regime resistance movement via the demonstration of Iranian women against compulsory veiling or hijab instituted by reactionary mullahs.

In "On the Nature of the Beast" (2009), Macuga addresses the veiling in 2003 — before the US invasion of Iraq — of the to-scale fabric reproduction of "Guernica" that hangs in front of the UN Security Council chambers in New York.

And farther north in Ghulja, an ethnically diverse city near the Kazakh border with a history of tensions, a pair of unemployed college graduates fumed about a crackdown prohibiting young men from wearing beards and women from veiling their faces.

In partnership with the Barnes, the Fabric Workshop and Museum is screening The Veiling through October 6, on nine sheer scrims that blend images from two projection sources, and the Pennsylvania Academy of the Fine Arts is screening Ocean Without a Shore through December 31.

While the sweeping calotte style hat, which featured a self-knotted ribbon bow and delicate veiling, was made just for Meghan — in a color to match her wrap coat — the same style is available to buy (in a different shade of blue) for $1,925.

While Michelson and Jordan turned to fiction, at times veiling the seriousness of their subject matter under the lighthearted guise of comedy, Wells took a different approach, using statistics to document the rising rates of racial violence in the United States at the turn of the 20th century.

Their aim is to uproot and inflict severe punishment on any and all forms of nonconformity and refusal to abide by the regime's oppressive laws under the banner of Islam, including the mandatory hijab, or veiling, for women and penal measures against labor unions and any effort to stage peaceful rallies.

Third, tackling false allegations with facts: A young representative from the Christian Democrats, Philipp Amthor, responded to the AfD's proposal to ban full veiling in public with an elaborate account of the rulings both by the German Constitutional Court and by the European Court of Human Rights that would stand against a ban.

The earliest known recorded reference to veiling, the act of covering one's hair with cloth, comes from a 215th-century B.C. Assyrian text that describes the practice as reserved for aristocratic women and forbidden for prostitutes and those of lower social status, who were punished if they were caught in head coverings.

Her answer: From Ancient Greece, Ching dynasty China, Victorian England to the American South, the trick has been to convince women that conforming to patriarchal ideals, being chaste, or modest, veiling one's face, whatever, are in her interests in terms of her security, marriageability, and especially in the interest of her children, particularly sons.

In a field once governed by caution, audacity rules, insolent touches cropping up everywhere, from the stiffly beribboned fascinators at Lela Rose to the medieval-style sleeves veiling the models' fingertips at Vera Wang; and from caped looks at Badgley Mischka to the briefest of skirts at Naeem Khan, accented, improbably, with thigh-high satin boots.

The uncertainty veiling even a small detail like this one is an indicator of the power that ambiguity bestows on the silhouettes, which is the reason why I find conventionally fleshed out images like "Sketch for an American Comic Opera with 63th Century Race Riots" less compelling, even if they are more emotionally expressive in their drawing and brushwork.

The banning of forms of Muslim veiling in various public spaces — from the hijab ban in French schools and restrictions for teachers in some parts of Germany to an outright ban of the face-covering niqab in public spaces in Denmark, Belgium and France — shows how anti-Muslim sentiment has moved comprehensively from society's fringes to the heart of government.

I began my career then as a cub reporter in Beirut, where I promptly found myself writing about the following events: the ayatollahs' takeover in Iran, creating a hard-right Shiite clerical regime bent on spreading its Islamic revolution and veiling of women across the Muslim world; and the takeover of the Grand Mosque in Mecca by puritanical Sunni extremists, which freaked out the Saudi ruling family.

Sikhism was highly critical of all forms of strict veiling, Sikh Gurus condemned it and rejected seclusion and veiling of women, which saw decline of veiling among some classes during late medieval period. This was stressed by Bhagat Kabir.

Sikhism was highly critical of all forms of strict veiling, Guru Amar Das condemned it and rejected seclusion and veiling of women, which saw decline of veiling among some classes during late medieval period. This was stressed by Bhagat Kabir.

In ghoonghat practice, facial veiling observed by married women is known as Laaj (Sanskrit: लज्जा, Lajja - modesty, honor, shame). In veiling practice, it literally means "To keep (one's) modesty, shame and honor". Earliest attested word Laaj in context of veiling is found in Valmiki's Ramayana as lajjaavaguNThanaan describing Mandodari. Valmiki Ramanaya, chapter 111 - stanza 6-111-63 and 6-111-64 However, it is unclear whether it refers to facial veiling.

Stricter veiling implies both chador and more loosely khimar-type headscarf along with overcoat.

The practice of veiling is especially associated with women and sacred objects, though in some cultures it is men rather than women who are expected to wear a veil. Besides its enduring religious significance, veiling continues to play a role in some modern secular contexts, such as wedding customs.

Under Taliban rule, Afghan women were forced to cover their entire body Although the Qur'an does not explicitly require women to cover their faces or heads, the practice of forced veiling is perceived in some areas as a form of gender apartheid. It is important to note that the practice of forced veiling is not due to any universal Islamic code; rather, the practice has risen under different contextual circumstances. The dress code imposed in Afghanistan while under Taliban rule and schools that require girls to wear a headscarf have been cited as examples of forced veiling. These policies of forced veiling have been criticized as coercive instruments for gender segregation that deny female autonomy and agency.

Michael Angold, Church and Society in Byzantium Under the Comneni, 1081-1261, pp. 426-7 & ff;1995, Cambridge University Press, The literary sources are not sufficiently clear to distinguish between a head-veil and a face-veil. Strabo, writing in the 1st century, alludes to some Persian women veiling their faces (Geography, 11. 9-10). In addition, the early 3rd-century Christian writer Tertullian, in his treatise The Veiling of Virgins, Ch. 17, describes pagan Arab women as veiling the entire face except the eyes, in the manner of a niqab.

Veiling glare in a photograph from Cassini (spacecraft) Veiling glare caused by stray light reflecting inside the camera or scattering in the lens Veiling glare is an imperfection of performance in optical instruments (such as cameras and telescopes) arising from incoming light that strays from the normal image-forming paths, and reaches the focal plane. The effect superimposes a form of noise onto the normal image sensed by the detector (film, digital sensor, or eye viewing through an eyepiece), resulting in a final image degraded by loss of contrast and reduced definition.

In 1912 two auction businesses were established: Centrale Aalsmeerse Veiling (Central Aalsmeer Auction) in the town's centre and Bloemenlust in Aalsmeer East.

The practice known as veiling of women in public predates Islam in Persia, Syria, and Anatolia. The Qurʾān provides guidance on the dress of women, but not strict rulings; such rulings may be found in the Hadith. Originally, veiling applied only to the wives of Muhammad; however, veiling was adopted by all upper-class women after his death and became a symbol of Muslim identity. In stories written in China as early as the fourth century BCE, nudity is presented as an affront to human dignity, reflecting the belief that "humanness" in Chinese society is not innate, but is earned by correct behavior.

Starting in the 1860s, the Tsarist occupation of Central Asia both increased the number who veiled and raised the status of veiling. Russia ruled Central Asia as one unit, called Turkestan, although certain zones retained domestic rule.Massell (1974), p. 18. The Tsarist government, while critical of veiling, kept separate laws for Russians and Central Asians in order to facilitate a peaceful, financially lucrative empire.

During pre-Islamic times, the Assyrian law clearly depicted within their written regulation who was allowed to veil. Those women who were family to "seigniors" had to veil as well as those who were previously prostitutes but now married. Laws on veiling were so strict that intolerable consequences were enacted for these women, some of which included beating or cutting their ears off. Prostitutes and slaves were prohibited from veiling.

The earliest written record of chador can be found in Pahlavi scripts from the 6th century, as a female head dress worn by Zoroastrian women. It is likely that the custom of veiling continued through the Seleucid, Parthian, and Sassanid periods. Veiling was not limited to noble women but was practised also by the Persian kings. Upper-class Greek and Byzantine women were also secluded from the public gaze.

Since the nineteenth century, both men and women question the legal system regarding the Sharia Laws effect on women such as strict veiling, education, seclusion, polygyny and concubinage. In reforming these social issues, Muslim women started advocating for legal change, establishing schools for girls, and opposing to veiling and polygyny. In support of Yasmin's argument, Fatema Mernissi undermines that the ideal Muslim woman being portrayed as "silent and obedient" has nothing to do with the message of Islam. In her view, conservative Muslim men manipulated the religious texts of the Quran to preserve their patriarchal system in order to prevent women from sexual liberation; thus enforcing justification of strict veiling and limitation rights.

Slave-women shall > not veil themselves, and he who should see a veiled slave-woman shall seize > her and bring her to the palace entrance: they shall cut off her ears; he > who seizes her shall take her clothing. Veiling was thus not only a marker of aristocratic rank, but also served to "differentiate between 'respectable' women and those who were publicly available". The veiling of matrons was also customary in ancient Greece.

Kamp (2006), p. 35. Though Muslim, they had been under Russian rule since the 17th century and were in many ways Europeanized. Only settled Uzbeks and Tajiks had strict veiling practices, which Tamerlane supposedly initiated.Kamp (2006), p. 136 Even among this population, veiling depended on social class and location. Urban women veiled with (face veil) and paranji (body veil), although the cost of the veil prevented poorer women from using it.Khalid (1998), p. 222.

Hawthorne keeps the motive of the veil unknown to the reader. But the interpretation of the story generally rests on some moral assessment or explanation of the minister's symbolic self-veiling. Literary critic Edgar Allan Poe proposed that the issue of the minister's self-veiling was a mystery conceived to be solved or inferred by the reader. While Poe proposed this, Hawthorne never lets the reader know the reasoning behind the veil.

In scenes where a bright object is next to a faint object, veiling glare from the bright object may hide the faint object from view, even though the instrument is otherwise capable of spatially resolving the two. Veiling glare is a limiting factor in high-dynamic-range imaging. Glare in optical instruments differs from glare in vision, even though they both follow the same physical principles, because the phenomenon arises from mechanical versus physiological features.

However, objections to this argument suggest that forced veiling does not constitute gender apartheid and that social constructions of the veil have wrongfully made it a symbol of gender inequality.

177, 178 en 179.Register van door de stad bij publieke veiling ter verkoop aangeboden percelen. A new conflict arose when surveyor Adriaen Ockersz. proposed a new cost-distribution plan, called Repartition.

As of circa 2012, 76% of Denbigh students identified as being Bangladeshi British and/or Pakistani British, and 79% of the students were Muslim.Vakulenko, Anastasia. Islamic Veiling in Legal Discourse. Routledge, 2012.

Very elaborate veiling practices are common in Islam, Africa and Eastern Europe. Women who don't cover their head on a regular basis, often use a veil in traditional wedding and funeral ceremonies.

Hilda Bouwman, "Veiling voor gevangen kinderen van het licht." Het Parool. Amsterdam, 1989/10/12, p. 16. Another of her early adventures was the initiation of the Supper Club in Amsterdam in 1991.

Tuareg man wearing a veil Among the Tuareg, Songhai, Hausa, and Fulani of West Africa, women do not traditionally wear the veil, while men do. Male veiling was also common among the Berber Sanhaja tribes. The North African male veil, which covers the mouth and sometimes part of the nose, is called litham in Arabic and tagelmust by the Tuareg. Tuareg boys start wearing the veil at the onset of puberty and veiling is regarded as a mark of manhood.

She wrote her second book, The Young Woman and the Shaikhs later that year. This book is seen as a collection of direct responses to the criticism and praise that she received from the Muslim community regarding Unveiling and Veiling. The Young Woman and the Shaikhs addressees claims made by her opposers regarding the validity and credibility of Unveiling and Veiling. Al-Din clarifies that she wrote her first book with "no companion or assistance except pens and ink pots, books and papers".

Many Pakistanis in Denmark suffer from vitamin D deficiency. 21% of women and 34% of men have osteopenia. Rates of veiling and staying indoors have been suggested as a reason for vitamin D deficiency.

French MPs back headscarf ban BBC News (BBC). Retrieved on 13 February 2009. In Pakistan, India, and Bangladesh where the word purdah is primarily used, the government has no policies either for or against veiling.

Female slaves and prostitutes were forbidden to veil and faced harsh penalties if they did so. Veiling was thus not only a marker of aristocratic rank, but also served to "differentiate between 'respectable' women and those who were publicly available". Strict seclusion and the veiling of matrons were also customary in ancient Greece. Between 550 and 323 BCE, prior to Christianity, respectable women in classical Greek society were expected to seclude themselves and wear clothing that concealed them from the eyes of strange men.

This is a drop from 2.41 in 2009 and 7.12 in the 1970s just after the Algerian War of Independence from France. French colonizers opposed veiling because of their secular sovereign constitution and the concept of laïcité. The French secular constitution is based in the Declaration of the Rights of the Man and of the Citizen of 1789, however, which intentionally confers rights in men and denies them to women. Algerians clung to Islamic veiling under French rule, and after independence actually increased its use.

Anant Sadashiv Altekar (1959) "The Position of Women in Hindu Civilization.", p.175 Purdah became common in the 15th and 16th century, as both Vidyāpati and Chaitanya mention it.Anant Sadashiv Altekar (1959) "The Position of Women in Hindu Civilization.", p.175 Sikhism was highly critical of purdah; Guru Amar Das condemned it and rejected seclusion and veiling of women, which saw decline of purdah among most classes during this period. A Hindu bride with full veiling during Hindu wedding ceremony in Jaipur, Rajasthan, India.

Fatwa Barrister Sara Hossain, The Guardian, Retrieved 2016 She also opposed the two-finger test in rape and sexual assault cases, and forced veiling. Hossain co-edited Honour': Crimes, Paradigms and Violence Against Women with Lynn Welchman.

In Orthodox Judaism, married women cover their hair for reasons of modesty; many Orthodox Jewish women wear headscarves (tichel) for this purpose. Christian Byzantine literature expressed rigid norms pertaining to veiling of women, which have been influenced by Persian traditions, although there is evidence to suggest that they differed significantly from actual practice. Since Islam identified with the monotheistic religions practiced in the Byzantine and Sassanian empires, in the aftermath of the early Muslim conquests veiling of women was adopted as an appropriate expression of Qur'anic ideals regarding modesty and piety.Ahmed 1992, p. 36.

Jewish Yemenite women and children in a refugee camp near Aden, Yemen in 1949. According to Jewish religious law, a married woman must cover her hair Married observant Jewish women wear a scarf ( or ), snood, hat, beret, or sometimes a wig (sheitel) in order to conform with the requirement of Jewish religious law that married women cover their hair. Jewish women were distinguished from others in the western regions of the Roman Empire by their custom of veiling in public. The custom of veiling was shared by Jews with others in the eastern regions.

Today Hoogstraten is internationally known for its strawberries. Veiling Hoogstraten (auction) is one of the largest of the Benelux. Every year more than 30,000 tonnes of strawberries are traded there. However its main agricultural crop is the tomato.

Users can also simulate lit appearance of illumination or lighting systems and trace bitmap images through optical systems to check for uniformity, veiling glare, flare, and distortion issues. Thermal effects and stray light issues can also be simulated.

The Northwest Waterfall Survey describes Willamina Falls as a "veiling plunge" that is high and wide. It estimates the average discharge at this point at with the highest flows in winter and spring. The waterfall is on private land.

Sahadeo (2007), p. 158. Separate laws allowed prostitution in Russian zones, encouraging veiling as a firm way for Central Asian women to preserve their honor.Kamp (2006), pp. 135–136. Russian conquest also brought wealth and, subsequently, more Hajj participation.

Even as the custom of veiling dwindled among other ancient societies Israelite females retained it for religious identification. Shawls, dictated by Jewish piety, and other forms of head coverings were also worn by ancient Israelite women in towns such as Jerusalem.

He wrote, "The great gift of the Enneagram is that it describes who you are not. It shows the veiling of pure, pristine consciousness by habits of egoic identification."From Fixation to Freedom: The Enneagram of Liberation, "Introduction", p. xii.

In Indian subcontinent, from 1st century B.C. societies advocated the use of the veil for married Hindu women which came to be known as Ghoonghat. Buddhists attempted to counter this growing practice around 3rd century CE. Rational opposition against veiling and seclusion from spirited ladies resulted in system not becoming popular for several centuries. Under the Medieval Islamic Mughal Empire, various aspects of veiling and seclusion of women was adopted, such as the concept of Purdah and Zenana, partly as an additional protection for women. Purdah became common in the 15th and 16th century, as both Vidyāpati and Chaitanya mention it.

The role of Celeste is supposed to have been given to Iza Calzado but Mylene Dizon took the role instead when scheduling conflicts between the film and Joaquin Bordado were not resolved. (Tagalog) Other cast members include newcomers Lukas Agustin (as Siloy), Ogoy Agustin (as Veiling), Cedric Amit (as Digo), and Bodjong Fernandez (as Mou Sei) as well as established actors Ketchup Eusebio (as Badocdoc), Ronnie Lazaro (as Old Veiling), Jojit Lorenzo (as Basit), Tony Mabesa (as Susing), Spanky Manikan (as Tsuy), Crispin Piñeda (as Toting), Meryl Soriano (as Alma), Beth Tamayo (as Divina), and Joel Torre (as Mayor Siloy).

174 Under the Islamic Mughal Empire, various aspects of veiling and seclusion of women was adopted, such as the concept of Purdah and Zenana, partly as an additional protection for women, they were abducted so to prevent the consequences veil became necessary.

Veiling and seclusion of women appear to have established themselves among Jews and Christians, before spreading to urban Arabs of the upper classes and eventually among the urban masses. In the rural areas it was common to cover the hair, but not the face.

Although religion can be a common reason for choosing to veil, the practice also reflects political and personal conviction, so that it can serve as a medium through which personal choices can be revealed, in countries where veiling is indeed a choice, such as Turkey.

Veiling remained unaddressed.Kamp (2006), pp. 68–69. Moscow did not press the case; it was more interested in reviving war-ravaged Central Asia than altering cultural norms. Earlier, Soviet pro-nationality policies encouraged veil wearing as a sign of ethnic difference between Turkmen and Uzbeks.

The Soviets also took this time to purge the Jadids from government, either through execution or exile.Khalid (1998), p. 300. Soviet rule encouraged the founding of the anti-veiling Women's Division, or Zhenotdel. Few married women joined as their immediate community strongly condemned unveiling.

If women resisted state pressure, they complied with social pressure, or vice versa.Kamp (2006), p. 13. Women often sided with their husbands in their reaction to the hujum: they would follow their husband's instructions. Murder proved an effective method of terrorizing women into re-veiling.

Buffalo, NY: Christian Literature Company. Clement of Alexandria (c. 150 – c. 215) writes about veiling, “It has also been commanded that the head should be veiled and the face covered, for it is a wicked thing for beauty to be a snare to men.

The Z.504 was designed by Filippo Zappata, the successor to Raffaele Conflenti, chief designer at CANT. The aircraft was characterized by a biplane veiling, the only model of Zappata to use it, and by a central hull configuration with an aerodynamically well-groomed profile.

Today, facial veiling by Hindu women as part of everyday attire is now mostly limited to the Hindi Belt region of India,Raj Mohini Sethi (2011) "Socio-economic Profile of Rural India (series II).", p.111IHDS 2004–5 data "Gender and Family Dynamics.", p.

For Al-Ghufran indicates a veiling (of the sin) whereas Al-Afu indicates an erasing, and the erasing (of sin) is more far-reaching (than the simple veiling of it)." Another way to better understand this Attribute is to consider the metaphor which the classical Arabic dictionary, Taj al-Arûs, offers wherein 'afûw is said to be like the desert wind completely obliterating footprints in the sand. The same type of metaphor is used in the book, "Physicians of the Heart: A Sufi View of the 99 Names of Allah". The author states: "Let’s begin with a physical metaphor that is part of the word’s root meaning: Afu til … (Arabic?).

In turn, the rigid norms pertaining to veiling and seclusion of women found in Christian Byzantine literature have been influenced by ancient Persian traditions, and there is evidence to suggest that they differed significantly from actual practice. Intermixing of populations resulted in a convergence of the cultural practices of Greek, Persian, and Mesopotamian empires and the Semitic peoples of the Middle East. Veiling and seclusion of women appear to have established themselves among Jews and Christians before spreading to urban Arabs of the upper classes and eventually among the urban masses. In the rural areas it was common to cover the hair, but not the face.

In this discourse, the issues of women and culture first appeared as inevitably fused in Arabic discourse. Amin argued that the veiling and segregation constituted "a huge barrier between woman and her elevation, and consequently a barrier between the nation and its advance". However, many Muslim scholars like Leila Ahmed criticized Qasim Amin's motivation of liberating women from veils for not being the result of reasoned reflection and analysis but the internalization and replication of the colonialist perception. Amin's argument against seclusion and veiling was simply that girls would forget all they had learned if they were made to veil and observe seclusion after they were educated.

During the early 1900s, women of royal and aristocratic class were first to abandon strict veiling in public. However, the head was loosely veiled due to sensitivity towards the custom during changing times.Laurie Patton (2004) "Maharanis: The Lives and Times of Three Generations of Indian Princesses.", p.

81 The other classes soon followed; it lingered on in some parts of India until well after the 1940s. Facial veiling has gradually declined, and is mostly limited to parts of Hindi-speaking areas today.Raj Mohini Sethi (2011) "Socio-economic Profile of Rural India (series II).", p.

The Foundation Stone under the Dome of the Rock, a possible historical location for the Holy of Holies Between the entrance of the actual Temple building and the curtain veiling the Holy of Holies were the Temple vessels: the menorah, the incense-burning altar, and various other implements.

These victories provided a platform from which the associations campaigned for Islamic dress, the veiling of women, and the segregation of classes by gender. Secular university administrators opposed these goals. By March 1976, they were "dominant force"Kepel, Gilles. Muslim Extremism in Egypt: the Prophet and Pharaoh, p.

Accessed February 2013. Turkey reversed the long-standing ban in 2013. In western Europe, veiling is seen as symbol of Islamic presence, and movements to ban veils have stirred great controversy. For instance, since 2004 France has banned all overt religious symbols in schools including the Muslim headscarf.

Hidayet Şefkatli Tuksal was born in 1963 in Ankara, Turkey to a Muslim family from the Balkans. In 1980 she enrolled in the theology faculty of Ankara University. She joined a religious order during her time there and started veiling. She received a PhD in Islamic theology from there.

Iranian political prisoners react state-run media claims Iran Human Rights Monitor, 2 February 2019. On 8 March 2019, she and her mother boarded a women-only train on the Tehran Metro, and neither of them wore headscarves.Jailed for protesting forced veiling Amnesty International. Accessed 11 February 2020.

Available evidence suggests that veiling was not introduced into Arabia by Muhammad, but already existed there, particularly in the towns, although it was probably not as widespread as in the neighboring countries such as Syria and Palestine. Similarly to the practice among Greeks, Romans, Jews, and Assyrians, its use was associated with high social status. In the early Islamic texts, term hijab does not distinguish between veiling and seclusion, and can mean either "veil" or "curtain". The only verses in the Qur'an that specifically reference women's clothing are those promoting modesty, instructing women to guard their private parts and wear scarves that fall onto their breast area in the presence of men.

In February 2013, Maryam Namazie criticised World Hijab Day in a piece that compared World Hijab Day with World Female Genital Mutilation Day or World Child Marriage Day. She was quoted in a BBC report on the Day as saying: "Millions of women and girls have been harassed, fined, intimidated and arrested for 'improper' veiling over the past several decades," she wrote in a blog post about the Iranian women's football team's hijabs. "Anyone who has ever taken an Iran Air flight will verify how quickly veils are removed the minute the airplane leaves Iranian airspace. "And anyone who knows anything about Iran knows the long and hard struggle that has taken place against compulsory veiling and sex apartheid.

In Tunisia and formerly Turkey, religious veiling is banned in public schools, universities, and government buildings as a measure to discourage displays of political Islam or fundamentalism.Turkey headscarf ruling condemned Al Jazeera English (07 June 2008). Retrieved on February 2013.Abdelhadi, Magdi Tunisia attacked over headscarves, BBC News, September 26, 2006.

Aër covering a chalice and diskos on the prothesis Sanctuary in the Basilique Saint-Denis showing veiling to either side of the altarDictionary of French Architecture from 11th to 16th century [1856] by Eugène Viollet-le-Duc An altar cross veiled during Holy Week maniple sitting to the right of the chalice.

171 However, it is notable that some section of society from the 1st century B.C. advocated the use of the veil for married women. There is no proof that a large section of society observed strict veiling until the medieval period.Anant Sadashiv Altekar (1959) "The Position of Women in Hindu Civilization.", p.

Explicit nudity was rare, with arousal coming from the process of undressing. Rather than the breast or buttocks, legs were a major source of sexual arousal. Veiling and silhouetting were popular modes of titillation, with brief uncovering of legs, or silhouetted outlines of naked women creating voyeuristic arousal. Augustus Egg's Past and Present.

According to Fadwa El Guindi, at the inception of Christianity, Jewish women were veiling their heads and faces. Roman statue of a Vestal Virgin There is archeological evidence suggesting that early Christian women in Rome covered their heads. Writings of Tertullian indicate that a number of different customs of dress were associated with different cults to which early Christians belonged around 200 CE. The best known early Christian view on veiling is the passage in 1 Corinthians 11:4-7, which states that "every woman who prays or prophesies with her head uncovered dishonors her head". This view may have been influenced by Roman pagan customs, such as the head covering worn by the priestesses of Vesta (Vestal Virgins), rather than Jewish practices.

Fejić as Grand Mufti Ibrahim Fejić (1879 – 15 December 1962) was a Bosnian Muslim theologian who served as the Mayor of Mostar from 1929 until 1934 and as Grand Mufti of the Yugoslav Islamic Community from 1947 until 1957. He is most remembered for his endorsement of the campaign against the veiling of Muslim women.

He recommended holy devotion with Guru image in his follower's heart. He was also a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as sati (a Hindu custom). He encouraged the Kshatriya people to fight in order to protect people and for the sake of justice, stating this is Dharma.

As of 1922, the Oakland store, for example carried (for women) gowns, suits, wraps, coats, dresses, informal frocks, millinery, hosiery, veiling, neckwear, handkerchiefs, underwear, petticoats, blouses and sweaters, as well as in new departments sports apparel, shoes, jewelry, handbags, gloves and corsets. The store also carried infants' wear, children's wear, and housed a beauty shop.

Veiling in Central Asia was intricately related to class, ethnicity, and religious practice. Prior to Soviet rule, Nomadic Kazakh, Kirgiz, and Turkmen women used a yashmak, a veil that covered only the mouth.Edgar (2003), p. 137. The yashmak was applied in the presence of elders and was rooted in tribal rather than Islamic custom.

Despite being (Shia) Muslim majority country, the ruling regime of Ilham Aliyev regularly and aggressively enforces secularism ; Azerbaijanis are forbidden to study in foreign hawzas, Azeri women are discouraged and forbidden from mandatory Islamic veiling, alcohol such as beer and wine are domestically produced and regularly consumed, yearly Ashura commemorations are scrutinised and often banned.

"Muslim women should be able to wear hijab". Some Muslim women share the belief that it is sinful to be seen in public without veiling themselves; however, they are legally required to remove it when needed.Jørgen Nielsen; Samim Akgönül; Ahmet Alibašić; Egdunas Racius (2014), Yearbook of Muslims in Europe, Volume 6, Brill, p.411.

Roman statue of a veiled Vestal Virgin. A veil is an article of clothing or hanging cloth that is intended to cover some part of the head or face, or an object of some significance. Veiling has a long history in European, Asian, and African societies. The practice has been prominent in different forms in Judaism, Christianity, and Islam.

The veiling could be drawn up to cover the eyes, providing some protection against lachrymatory agents, however the mask itself still only provided little protection against chlorine gas. It was also of fragile construction, required training to use effectively and largely immobilized men during a gas attack as they were concerned about their mask coming loose.

Her friend, modern dance pioneer Martha Graham, choreographed the dance sequences. In Buffalo, Graham thought Juliet's costume was all wrong. She bought some soft white nun's veiling, from which she fashioned a flowing robe. The play was incorporated into a seven-month country-wide tour that rotated three plays: Romeo and Juliet, The Barretts of Wimpole Street, and Candida.

56 The organization has been associated with a crackdown on "mal-veiling", i.e. the wearing of a hejab by a woman such that some hair is visible, which has been blamed in Iran for inciting sexual assaults. They operate Yalasarat, a newspaper and associated website that explain the official positions of hardliners in the Iranian government on female behavior.

Meanwhile, the Datus keep their marriageable daughters secluded for protection and prestige. Seclusion and Veiling of Women: A Historical and Cultural Approach These well-guarded and protected highborn women were called Binukot,Cf. Emma Helen Blair and James Alexander Robertson, The Philippine Islands (1493-1898), Cleveland: The A.H. Clark Company, 1903, Vol. XXIX, pp. 290-291.

In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve.”Tertullian. (1885). On the Veiling of Virgins. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), S. Thelwall (Trans.), Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second (Vol. 4, p. 33).

Gharbzadegi ("westoxification") or western cultural influence stubbornly remains, entering via (illegal) music recordings, videos, and satellite dishes,Culture , Khomeini Promises Kept, Gems of Islamism . despite government efforts. Compulsory hijab (veiling) for women has been given extensive police enforcement, Shorts, necklaces, “glamorous” hairstyles, and neckties (in government buildings) are forbidden for men.Molavi, Afshin, The Soul of Iran, Norton (2005), p.

The cincture accompanied the veiling or covering of the head (capite velato) with a cowl-like fold of the toga.Servius, note to Aeneid 5.755. Like the conical, helmet-like headgear worn by priests such as the Salii, the Gabinian cincture was originally associated with warriors, and was worn for a solemn declaration of war. It was also part of Etruscan priestly dress.

In modern times, the practice of veiling and secluding women is still present in mainly Islamic countries, communities and South Asian countries. However, the practice is not monolithic. Purdah takes on different forms and significance depending on the region, time, socioeconomic status, and local culture. It is most commonly associated with some Muslim communities in Afghanistan and Pakistan, along with Saudi Arabia.

As Turkic speaking Muslims, they also had a unique engagement with Central Asian life.Kamp (2006), pp. 35–36. Faced with this synthesis of Islamic and western practice, Central Asian women began to question, if not outright attack, veiling. By opening up Central Asian society to Tatar immigration, Russians enabled the spread of ideas that conflicted with traditional Central Asian mores.

For example, representation of the Middle East and Islam focuses on the traditional practice of veiling as a way of oppressing women. While Westerners may view the practice in this way, many women of the Middle East disagree and cannot understand how Western standards of oversexualized dress offer women liberation. Such Eurocentric claims have been referred to by some as imperial feminism.

The latest neighbourhood is called the 'Trije Terpen'. At the Trije Terpen is also the newest shopping area of Dokkum called, Zuiderschans. Other construction works in other parts of the city are also taking place, such as the Lyceumpark, the Fonteinslanden, the Veiling and the Hogedijken. In the future the industrial park, Betterwird, will expand even more to the west.

A protective, possibly also fastening function is possible on helmets on the other hand, they could originally have had a veiling function especially with women. The fact that they attract glances could also be related to disaster-defensive ideas. Another possibility would be that they come from the end pieces of headbands hanging down at the neck of Hellenistic tiara and royal bandages.

Ladies attending in 1953 were instructed to wear "evening dresses or afternoon dresses, with a light veiling falling from the back of the head". Coats and hats were not permitted but tiaras could be worn. In 1953 an additional note made it clear that "Oriental dress may be worn by Ladies and Gentlemen for whom it is the usual Ceremonial Costume".

Leila Ahmed argues that "Whatever the cultural source or sources, a fierce misogyny was a distinct ingredient of Mediterranean and eventually Christian thought in the centuries immediately preceding the rise of Islam." Ahmed interprets veiling and segregation of sexes as an expression of a misogynistic view of shamefulness of sex which focused most intensely on shamefulness of the female body and danger of seeing it exposed.

To keep the faithful from adoring the crucifixes elaborated with ornamentation, veiling it in royal purple fabrics came into place. The violet colour later evolved as a color of penance and mourning. Further liturgical changes in modernity reduced such observances to the last week of Passiontide. In parishes that could afford only small quantities of violet fabrics, only the heads of the statues were veiled.

On university campuses, for example, Sadat initially viewed the rise of Islamic associations (Gama'at Islamiya) as a counterbalance to leftist influence among students. The Gama'at Islamiya spread quite rapidly on campuses and won up to one-third of all student union elections. These victories provided a platform from which the associations campaigned for Islamic dress, the veiling of women, and the segregation of classes by gender.

Raja once steals at a home during a night and police chase him. To escape from police he enters into a marriage hall and in bridegroom's room. He finds a letter of groom who ran away as he does want to marry the girl his father arranged for him. Raja disguises himself as groom veiling his face with flowers when original groom's father knocks the door.

Sanasarian 136 Soon after the revolution, there were rumors of plans for forced hijab, and abolition of some women's rights protected by "Family protection act" conceived to be "against Islam". The rumors were denied by some state officials and many women refused to accept it. Not long after, however, the rumors were realized.Sanasarian 124–129 A new family law was annulled, and veiling became obligatory.

She professed herself a Protestant, and had a kind of religiosity, however hazy; Allart was loyal, generous and true to her lovers, who usually became her friends. A single mother of two sons, Allart wrote that her sons were not accidents and this was the life she had chosen. Allart recorded her adventures in her books, veiling them only slightly as fiction.Knowles (1911), p.

In 1954, a majority vote called for the removal of the "Amish" part of the Conservative Amish Mennonite Conference (CMC) name, which was implemented in the 1957 constitution revision. Proponents suggested that "Amish Mennonite" conferences were obsolete. During the 1960s, concern rose among some about the lax practice on issues such as the women’s head veiling and cut hair, television, and clothing items. Individual churches began to differ greatly in practice.

Putin has said that Orthodox Christianity is much closer to Islam than Catholicism is. There was large anger from mostly Muslims from the Caucasus against the Charlie Hebdo cartoons in France. Putin is believed to have backed protests by Muslims in Russia against Charlie Hebdo cartoons and the West. Putin has allowed the de facto implementation of Sharia law in Chechnya by Ramzan Kadyrov, including polygamy and enforced veiling.

Dr. Maximiliaan Mart, p. 46-52 Ambrosius Francken and Marten de Vos were also chosen as the chief designers of the decorations for the 1594 Joyous Entry into Antwerp of the newly appointed governor of the Southern Netherlands, Archduke Ernest of Austria.Ann Diels, Van opdracht tot veiling, Kunstaanbestedingen naar aanleiding van de Blijde Intrede van aartshertog Ernest van Oostenrijk te Antwerpen in 1594 in: De zeventiende eeuw. Jaargang 19.

Twin Falls is the third smallest along the Trail of Ten Falls and can't be fully viewed from the official view point on Canyon Trail. The falls drops into two channels over an angled basalt ledge, creating two veiling curtains approximately high. The far side channel will reduce its flow during the summer and becomes nearly impossible to visualize as it runs so close to its adjacent cliff.

Molla Nasraddin magazine (right - noble Azeri couple in Paris, left - in their estate in the Caucasus) Arrayed against the traditional practices stood the Jadids, elite Central Asians whose support for women's education would help spur Soviet era unveiling. Jadids were drawn primarily from the upper ranks of settled Uzbeks, the class in which veiling and seclusion were most prevalent. Very few were interested in banning the veil.Khalid (1998), p. 228.

The Soviet approach of introducing 'enlightened' ways of thinking backfired and was often misunderstood as cultural insensitivity. There was fierce debate surrounding the idea of making veiling illegal, but it was eventually abandoned. It was believed that Soviet law could not advance without the support of the local populations. However, with the proliferation of murders linked to unveiling, new laws were introduced in 1928 and 1929 that addressed women's personal safety.

After the candle ritual, a pair of secondary sponsors known as the Veil Sponsors will pin the veil(s) on the couple. The veiling ritual signifies the clothing of the two individuals as one. Two variants of this custom exist: a long, white, rectangular veil is draped over the shoulder of the groom and above the bride's head; two smaller veils may also be pinned on the groom and bride's shoulders.

By the nineteenth century, Muslim women began creating women's organizations aimed at including women as public leaders. During this time, women began to advocate for higher education, along with protesting the full veiling they were forced to wear. Debate on such issues gave certain women access to public roles, specifically women of higher classes. Western ideals may be responsible for influencing certain women to become activists and obtain public leadership roles.

Aside from her scholarly work, she has written fiction. She wrote the is fantasy trilogy The Art of Veiling, the novel Wood to Glass and several short stories and vignettes. She wrote scripts for short films and theatrical plays awarded for their innovative nature. She is attempting to spread the modern Greek spirit, culture and history, including modern Greek history, especially the actions of the Greeks during WWII.

The "Sponsorship for Foreign Students Act" additionally required that married women who received the scholarship be accompanied by their husbands. Beginning in 1980, female faculty and students were directed to wear Islamic dress by the Ministry of Education. The institution of veiling throughout Iran in 1981 extended the compulsion to women beginning at 6 years of age. At this time many schools limited teachers to instruct only same-gendered students.

Detail of a mordançage print on matte fiber based paper. Oxidation, veiling, and bleaching effects are visible. Mordançage is an alternative photographic process that alters silver gelatin prints to give them a degraded effect. The mordançage solution works in two ways: it chemically bleaches the print so that it can be redeveloped, and it lifts the black areas of the emulsion away from the paper giving the appearance of veils.

Women's rights have been restricted since the Islamic Revolution. Following the 1979 Revolution, several laws were established such as the introduction of mandatory veiling and public dress code of females. In November 2016, about 6% of Iranian parliament members were women, while the global average was about 23%. The Women's Rights Movement in Iran continues to attempt influencing reforms, particularly with the One Million Signatures Campaign to End Discrimination Against Women.

Ranyah Sabry (17 April 2007) Egypt anchorwomen battle for hijab BBC News (BBC). Retrieved on 13 February 2009. The American University in Cairo, Cairo University and Helwan University attempted to forbid entry to niqab wearers in 2004 and 2007. Egyptian storekeeper in Cairo wearing a hijab Muhammad Sayyid Tantawy, Grand Imam of al-Azhar, issued a fatwa in October 2009 arguing that veiling of the face is not required under Islam.

In 1969 women even began to drive cars and the first women to ever drive a car in Iran was Eileen Zayer from the United States. Following the 1979 Revolution, several laws were established such as the introduction of mandatory veiling and public dress code of females. Women's rights since the Islamic Revolution have varied. In November 2016, about 6% of Iranian parliament members were women, while the global average was about 23%.

During the 1979 Iranian Revolution, Fadayan members served as foot soldiers for Khomeini and formed part of the fundamentalist wing of the revolutionary base, pressuring Khomeini to implement rule of Islam immediately. They called for a "wholesale introduction of Islamic legal and social codes including a ban on music, alcohol, the cinema, usury, women working outside the home and compulsory veiling." Many of its members went on to serve in the Islamic government.

Throughout the 20th and since the 21st centuries, most Tatars no longer view religious identity as being as important as it once was, and the religious and linguistic subgroups have intermingled considerably; for example, the Tatar women in Poland do not practice veiling (wearing headscarf/hijab) or view it as a mandatory religious obligation, but rather an influence of Arab culture on Islamic customs. Many Polish Tatars, especially and mainly the youth, also drink alcohol.

Clothing in the Middle East, which loosely envelopes the entire body, changed little for centuries. In part, Middle Eastern clothing remained relatively constant because it is well-suited for the climate, protecting the body from dust storms while allowing cooling by evaporation. Veiling of women in public predates Islam in Persia, Syria, and Anatolia. The Qurʾān provides guidance on the dress of women, but not strict rulings; such rulings may be found in the Hadith.

One of Haddad-Adel's most significant views has been on the hijab in western civilization. According to him in the book of The Culture of Nakedness and the Nakedness of Culture, the issue of veiling and clothing in the West is problematic. He believes that materialism is the mentality which is governed by Western culture. The culture is based on the priority of material life, with no value in anything beyond materialism.

Inhabitants of Rangabali Bangladesh is one of six countries of the world where the number of men exceeds the number of women. Eighty-eight percent of the population adheres to Islam. Veiling remains a domain of contestation in regards to whether it serves as a vehicle of empowerment or discrimination. While seen in Western discourse as restrictive of women's rights, some claim that burkas allow for better freedom of movement in Bangladesh.

251-300, and symbolically rejected the gender ideology of Pahlavi regime and its aggressive deculturalization. Many argued that veiling should be restored to stop further dissolution of the Iranian identity and culture, as from an Iranian point of view the unveiled women are seen as exploited by Western materialism and consumerism. Wearing of headscarf and chador was one of main symbols of the revolution, along with the resurgence and wearing of other traditional Iranian dresses.

An Egyptian woman in 1860 In a predominantly Muslim society, as many as 90% of women in Egypt have adopted a form of veiling. A majority of Egyptian women cover at least their hair with the hijab. A hijab refers to a head covering that is worn by Muslim women. Although the phenomenon of wearing the niqāb, a veil which covers the face is not as common, the niqab in Egypt has become more prevalent.

The debate about the position of Egyptian women and veil erupted at the turn of the 20th century. In the midst of the Egyptian nationalism movement, the status of Egyptian women was examined by foreigners and Egyptians alike to argue whether Egypt was sufficiently advanced to rule itself without British occupation. Western-educated Egyptians and other leading figures of Egypt's national movement consequently were forced to reexamine the practices of veiling, seclusion of women, arranged marriages, polygamy, and divorce.

On 3 April, the BBC reported that the group had started implementing Sharia law in Timbuktu. That day, Ag Ghaly gave a radio interview in Timbuktu announcing that Sharia would be enforced in the city, including the veiling of women, the stoning of adulterers, and the punitive mutilation of thieves. According to Timbuktu's mayor, the announcement caused nearly all of Timbuktu's Christian population to flee the city. On 6 April, the MNLA issued a declaration of independence.

He opposed the Egyptian custom of "veiling" the woman, saying it was the major pronunciation of woman's oppression. The niqab, Amin said, made it impossible to identify women. To him, when they walked with their niqab and long dresses, it made them more noticeable to men and more distrusted. Furthermore, he exclaimed that men in the West treated women with more dignity allowing them to go to school, walk without a veil, and speak their mind.

He published in 2011 the book "Homo eroticus", devoted to the evolution of human sexuality. It discusses inter alia certain famous theories in the field and proposes interesting new explanations for this problems, e.g., the fur losing by humans, ovulation veiling in women, two type of woman sexual receptivity, the origination of intimacy, marriage, love, and initiation and circumcision rites. The book was highly praised by specialists and recommended as a reading for university students in Cracow, Poland.

In April 1980, during the Iranian Cultural Revolution, it was decided that women in government offices and educational institutions would observe the veil.Ramezani, Reza (2010). Hijab dar Iran az Enqelab-e Eslami ta payan Jang-e Tahmili [Hijab in Iran from the Islamic Revolution to the end of the Imposed war] (Persian), Faslnamah-e Takhassusi-ye Banuvan-e Shi’ah [Quarterly Journal of Shiite Women], Qom: Muassasah-e Shi’ah Shinasi, In 1983, a dispute regarding the veiling broke out, and public conflict was motivated by the definition of veiling and its scale (so-called "bad hijab" issue), sometimes followed even by clashes against those who were perceived to wear improper clothing. Government felt obligated to deal with this situation; so, on 26 July 1984, Tehran's public prosecutor issued a statement and announced that stricter dress-code is supposed to be observed in public places such as institutions, theaters, clubs, hotels, motels, and restaurants, while in the other places, it should follow the pattern of the overwhelming majority of people.

During the Middle Ages most European married women covered their hair rather than their face, with a variety of styles of wimple, kerchiefs and headscarves. Veiling, covering the hair, rather than the face, was a common practice with church- going women until the 1960s, Catholic women typically using lace, and a number of very traditional churches retain the custom. Bonnets were the rule in non- Catholic churches. Lace face-veils are still often worn by female relatives at funerals in some Catholic countries.

Accessed on 5 March 2016. In the Arabian Peninsula and parts of North Africa (specifically Saudi Arabia), the abaya is worn constructed like a loose robe covering everything but the face itself. In another location, such as Iran, the chador is worn as the semicircles of fabric are draped over the head like a shawl and held in place under the neck by hand. The two terms for veiling that are directly mentioned in the Quran is the jilbab and the khimar.

A Muslim woman in Yemen wearing a niqab There are several types of veils which cover the face in part or in full. The burqa (also spelled burka) is a garment that covers the entire body, including the face. It is commonly associated with the Afghan chadri, whose face-veiling portion is typically a piece of netting that obscures the eyes but allows the wearer to see out. The niqab is a term which is often incorrectly used interchangeably with burqa.

Abu Ismail applied to be a candidate for the Egyptian presidential election of May 2012. As of early April 2012, he was considered one of the front-runners, and enjoyed notable displays of popular support. In foreign policy, Abu Ismail is in favor of ending the 1979 Egypt–Israel Peace Treaty and has spoken of Iran as a successful model of independence from the United States. His domestic agenda includes veiling women and segregating them from men in the workplace.

He emphasized the importance of women participating in all disciplines of education including science and medicine. Favoring the moderate approach of covering the hair but not the face to the controversial issue of veiling, El-Zein devoted extensive space in his journal to its discussion. Paralleling the thoughts of other Muslim progressives of the time in their opposition to polygamy, he emphasized the condition set in Islamic jurisprudence of fair treatment that a man can never treat more than a woman equally.

She is seated between the white and black pillars--'J' and 'B' for Jachin and Boaz--of the mystic Temple of Solomon. The veil of the Temple is behind her: it is embroidered with palm leaves and pomegranates. The motif that hangs behind the High Priestess’s throne, veiling what ever mysteries she guards, is suggested in the pattern of The Empress’ gown. The two are sisters, one bringing life into the world, the other inviting the living to the esoteric mysteries.

She blamed "damp climate", "lack of sun", poverty, malnutrition, and "Muslim customs" (chiefly child marriage, seclusion, veiling, excessive libido of Muslim men, overly frequent pregnancies, and prolonged breastfeeding) for the supposedly endemic osteomalacia. In 1901, Krajewska was moved to Sarajevo, with Jadwiga Olszewska replacing her in Tuzla. As the public health official of the District of Sarajevo, she regularly traveled to the towns of Foča, Fojnica, Goražde, Vareš, and Visoko. In addition to practicing medicine, Krajewska taught hygiene in several Sarajevo schools.

The custom petered out among Roman women, but was retained by Jewish women as a sign of their identification as Jews. The custom has been retained among Orthodox women. Evidence drawn from the Talmud shows that pious Jewish women would wear shawls over their heads when they would leave their homes, but there was no practice of fully covering the face. In the medieval era, Jewish women started veiling their faces under the influence of the Islamic societies they lived in.

The HD 15 was a hydroplane with a central hull, characterized by an entirely wooden construction, from the biplane veiling, from the propulsion entrusted to a single engine in the trait configuration and a hull that integrated three separate and open cabins, with the front one, reserved for the pilot, unusually placed in front of the leading edge of the lower wing and directly below the propulsor, while the two rear ones were for the two passengers or the post.

The take chosen for release on the 1977 Rumours album was reportedly recorded at 4 a.m., after a long night of attempts in the studio. Just before and during that final take, Stevie Nicks had wrapped her head (though not mouth) with a black scarf, veiling her senses and tapping genuine memories and emotions. Many unusual instruments were used in the recording, including an electric harpsichord with a jet phaser, which was marked with tape so Mick Fleetwood could play the right notes.

Aisha is also important to the Sunni sect of Islam. Muhammad's wives were the first women to follow the practice of veiling with a Hijab. Sura 33:53, commonly called the "hijab verse," states that if "believers" want something from Muhammad's wives, they must ask "from behind a hijab"; it also forbids "believers" from marrying Muhammad's wives after him. Sura 33:32–34 declare that women of the prophet are not like other women and so specifies special etiquette for them.

This is a source of controversy within Islamic feminists. On the one hand, some feminists like Nawal El-Saadawi severely criticize the veil: “veiling and nakedness are two sides of the same coin. Both mean women are bodies without mind … ”.El-Saadawi, N. (1997), The Nawal El-Saadawi Reader, Zed books, London. But Ra'uf sees wearing a veil as a means of liberation: “the veil neutralizes women's sexuality in the public sphere, making clear that they are citizens – not sexual objects”.

These ships were likely buying and selling contraband by veiling it as products captured by privateering. Upon returning to San Juan, both of these vessels arrived without any privateering spoils. Despite this, Enríquez gathered so much merchandise that it was unrivaled in Puerto Rico, selling anything that covered basic necessities of the citizens, ranging from food to brushes, razors, leather, locks and clothes. They also offered other commodities, such as playing cards, wines imported from Spain and equipment required for horse riding.

Face veiling has not been regarded as a religious requirement by most Islamic scholars, past or present. However, some scholars, especially those belonging to the Salafi movement, view it as obligatory for women in the presence of non-related (mahram) males. Women may wear the burqa for a number of reasons, including compulsion, as was the case in Afghanistan during Taliban rule. There are currently 15 nations that have banned the burqa, including Austria, Denmark, France, Belgium, Tajikistan, Latvia, Bulgaria, Smh.com.

Nabarawi and Shaarawi were the founders of the Egyptian Feminist Union which called for the political rights for Egyptian women. It published the L'Egyptienne, the magazine of the EPU, which Nabarawi edited. She also founded the Women's Popular Resistance Committee. Nabarawi dedicated her life to feminist activism and attended international feminist conferences and spoke widely on the issues of gender equality. One of Nabarawi's mentors, Sa’d Zaghlul, regarded the fashioning of the veil in a way that was unorthodox to actual veiling.

Avidya stands for that delusion which breaks up the original unity (refer: nonduality) of what is real and presents it as subject and object and as doer and result of the deed. What keeps humanity captive in Samsara is this avidya. This ignorance,"the ignorance veiling our true self and the truth of the world", is not lack of erudition; it is ignorance about the nature of 'Being' (Sat). It is a limitation that is natural to human sensory or intellectual apparatus.

203-221, London; New York: Routledge; Taylor & Francis, Heath, Jennifer (2008). The Veil: Women Writers on Its History, Lore, and Politics, Berkeley; Los Angeles: University of California Press, pp. 66, 252–253, 256, 260, since its effect was, because of the effect of traditional beliefs, comparable to a hypothetical situation in which European women were suddenly ordered to go out topless into the street. Some historians have pointed out that Reza Shah's ban on veiling and his policies were unseen in Atatürk's Turkey.

Greek bronze statuette of a veiled and masked dancer, 2nd–3rd century BC. Veiling did not originate with the advent of Islam. Statuettes depicting veiled priestesses date back as far as 2500 BCE. Elite women in ancient Mesopotamia and in the Byzantine, Greek, and Persian empires wore the veil as a sign of respectability and high status. In ancient Mesopotamia, Assyria had explicit sumptuary laws detailing which women must veil and which women must not, depending upon the woman's class, rank, and occupation in society.

The show began with a video featuring Tsai in a red veiling standing in front of a full moon with a steam train moving in a tunnel. Tsai was lifted to the stage with wearing a helmet as the hair of Medusa to sing "Medusa". The first video interlude featured a video of Tsai playing a traditional Chinese style swordswoman. The next segment started with "I'm Not Yours", where Tsai dressed a specially designed red cheongsam and sang the song alongside a large fake skull.

Since the 1979 revolution, Iran was under control of Islamic rules, the progress of female education was affected by Islamic ecclesiocracy. Women are forced to wear veiling and are prevented from going to the same school as male students. Female students have to learn different versions of textbooks, which are special editions only for female students. Unmarried women are ineligible for financial aid if they attempt to study abroad. Throughout the past 30 years, the issue of female education has been constantly under debate.

Timanthes of Cythnus () was an ancient Greek painter of the 4th century BC. The most celebrated of his works was a picture representing the sacrifice of Iphigenia, in which he finely depicted the emotions of those who took part in the sacrifice; however, despairing of rendering the grief of Agamemnon, he represented him as veiling his face. A painting discovered at Pompeii, and now in the Museum at Naples, has been regarded as a copy or echo of this painting (Wolfgang Helbig, Wandgemälde Campaniens, No. 1304).

The Black Veil Respirator The German army used chlorine as a poison gas for the first time against Allied troops at the Second Battle of Ypres on 22 April 1915. As an immediate response, the British began issuing cotton wool wrapped in muslin to its troops by 3 May. This was followed by the Black Veil Respirator, invented by John Scott Haldane. The Black Veil was a cotton pad soaked in an absorbent solution which was secured over the mouth using black cotton veiling.

"Kâtibim" ("my clerk"), or "Üsküdar'a Gider İken" ("while going to Üsküdar") is a Turkish folk song about someone's clerk (kâtip) as they travel to Üsküdar. The tune is a famous Istanbul türküNilüfer Göle, The forbidden modern: civilization and veiling, p.60, 1996 "It was even the case that, during the Crimean War, Sultan Abdulmecid asked all his clerks to wear frock coats, which was mentioned later in the well-known "Katibim" song.", which is spread beyond Turkey in many countries, especially in the Balkans.

Swampy Creek Falls is a scenic, two-tiered horsetail waterfall along an unnamed tributary of the White Salmon River, originating from Swampy Meadows, on Mount Adams west slope, with a total height of . Its main drop is about feet. It cascades down over an exposure of andesite, then veiling out over sloped ledges below, among a secluded forest. The falls are located not more than 800 feet from Forest Route 23, and is noted for having a secluded nature, seeming as if nothing is around for miles.

This group supported Al-Din's claims regarding Muslim women's rights and published parts of her first book in many languages. Al-Din's works were considered a necessary response to the veiling of Middle Eastern women during this time. In her home of Lebanon and in many other parts of the Middle East, women were not allowed to leave the house without their face covered. This occurred at a time before women themselves reclaimed the right to wear the veil as a way to personally express their faith.

Jameelah was a prolific author, offering a conservative defense of traditional Islamic values and culture. She was deeply critical of secularism, materialism and modernization, both in Western society, as well as in Islam. She regarded traditions such as veiling, polygamy, and gender segregation (purdah) to be ordained by the Quran and by the words of Muhammad, and considered movements to change these customs to be a betrayal of Islamic teachings. Jameelah's books and articles have been translated into several languages including Urdu, Persian, Turkish, Bengali and Indonesian.

Ownership of a harem has both practical and symbolic uses for leaders in traditional polygamous societies: harems spread genes and symbolically demonstrate wealth and status. Within such harems whole systems of symbolism may develop: the use of exclusive and inaccessible apartness, veiling, and the employment of eunuchs. Cultures which practise serial monogamy feature harem-analogous symbolism in the flaunting of trophy wives. Items such as codpieces may suggest the assumed superiority of one gender-role over another: or symbolic leadership (implied by implied potency) within patriarchal structures.

This Old Norse text is based largely on the sections of De falsis diis that concern the world before the arrival of Jesus. It survives now only in the Norwegian-Icelandic manuscript Hauksbók, in a section written during 1302–10, but may be much older.Jonas Wellendorf, Gods and Humans in Medieval Scandinavia: Retying the Bonds (Cambridge: Cambridge University Press, 2018), pp. 45ff.Jacob Hobson, 'Euhemerism and the Veiling of History in Early Scandinavian Literature', The Journal of English and Germanic Philology, 116.1 (2017), 24-44 (pp.

On the other hand, Gardner feels that Viola's visual work such as "The Veiling", and his combination of both the conceptual and visual such as "The Crossing" are impressive and memorable.James Gardner: Is it art?, The National Review, May 4th, 1998 Viola's work often exhibits a painterly quality, his use of ultra-slow motion video encouraging the viewer to sink into the image and connect deeply to the meanings contained within it. This quality makes his work perhaps unusually accessible within a contemporary art context.

Some scholars say that a veil is not compulsory in front of blind, asexual or gay men.Queer Spiritual Spaces: Sexuality and Sacred Places - Page 89, Kath Browne, Sally Munt, Andrew K. T. Yip - 2010 > The Encyclopedia of Islam identifies over a hundred terms for dress parts, > many of which are used for "veiling" (Encyclopedia of Islam 1986: 745–6). > Some of these and related Arabic terms are burqu, ‘abayah, tarhah, bumus, > jilbab, jellabah, hayik, milayah, gallabiyyah, dishdasha, gargush, gins’, > mungub, lithma, yashmik, habarah, izar. A few terms refer to items used as > face covers only.

Elite women in ancient Mesopotamia and in the Greek and Persian empires wore the veil as a sign of respectability and high status. The earliest attested reference to veiling is found a Middle Assyrian law code dating from between 1400 and 1100 BC. Assyria had explicit sumptuary laws detailing which women must veil and which women must not, depending upon the woman's class, rank, and occupation in society. Female slaves and prostitutes were forbidden to veil and faced harsh penalties if they did so. The Middle Assyrian law code states: > § 40.

Depiction of Isabeau of Bavaria, queen of France, wearing veiling For many centuries, until around 1175, Anglo-Saxon and then Anglo-Norman women, with the exception of young unmarried girls, wore veils that entirely covered their hair, and often their necks up to their chins (see wimple). Only in the Tudor period (1485), when hoods became increasingly popular, did veils of this type become less common. This varied greatly from one country to another. In Italy, veils, including face veils, were worn in some regions until the 1970s.

Establishing the civic law needed time, so Atatürk delayed the inclusion of the principle of laïcité (the constitutional principle of secularism in France) until 5 February 1937. Istanbul House of Multiple Sciences in 1930 In keeping with the Islamic practice of sex segregation, Ottoman practice discouraged social interaction between men and women. Atatürk began developing social reforms to address this issue very early, as was evident in his personal journal. He and his staff discussed issues such as abolishing the veiling of women and integrating women into the outside world.

The German army used poison gas for the first time against Entente troops at the Second Battle of Ypres, Belgium on 22 April 1915. As an immediate response, the British began issuing cotton wool wrapped in muslin to its troops by 3 May. This was followed by the Black Veil Respirator, invented by John Scott Haldane, which began to be issued to troops on 20 May 1915. The Black Veil was a cotton pad soaked in an absorbent solution which was secured over the mouth using black cotton veiling.

For example, if the lens has a 6-bladed aperture, the flare may have a hexagonal pattern. Such internal scattering is also present in the human eye, and manifests in an unwanted veiling glare most obvious when viewing very bright lights or highly reflective surfaces. In some situations, eyelashes can also create flare-like irregularities, although these are technically diffraction artifacts. When a bright light source is shining on the lens but not in its field of view, lens flare appears as a haze that washes out the image and reduces contrast.

Gaia 1 is an open cluster of stars discovered in 2017 by astronomers using data from the Gaia Space Observatory. It is a high-mass and bright cluster, but remained unseen in prior astronomy due to veiling glare in ordinary telescopes overwhelmed by the star Sirius, which lies 10 arcmins west. Its half-light radius is about , assuming a distance of , and it has an estimated mass of about . The Gaia 1 cluster was detected by researchers applying automated "star gauging" to the Gaia observatory's data on star locations.

The Wisdom of the Ancients is a book written by Bacon in 1609, and published in Latin, in which he claims playfully to unveil the hidden meanings and teachings behind ancient Greek fables. The book opens with two dedications: one to the Earl of Salisbury, the other to the University of Cambridge. This is followed by a detailed Preface, in which Bacon explains how ancient wisdom is contained within the fables. He opens the Preface stating that fables are the poets' veiling of the "most ancient times that are buried in oblivion and silence".

These monographs form a trilogy on gender, religion, and the meanings of knowing. In 2009-2010, El-Or wrote a short essay on the pedagogy of Tania learning among women from the Hasidic sect of Chabad (Lubavitz), as well as a theoretical comparative work on veiling in Israel, France, Turkey, Belgium, and Morocco. El-Or has written numerous articles on issues related to her main research fields, as well as articles on other issues, such as Israeli motherhood, anthropological methodology, and sociological aspects of literature and the visual arts, etc.

These are the works under the name of the Emperor Constantine VII Porphyrogenitus (10th century), dealing respectively with the administration of the empire, its political division, and the ceremonies of the Byzantine Court. They treat of the internal conditions of the empire, and the first and third are distinguished by their use of a popular tongue. The first is an important source of ethnological information, while the last is an interesting contribution to the history of civilization. The second group of historians present a classical eclecticism veiling an unclassical partisanship and theological fanaticism.

However, this theory was dismissed as a fairy tale in a National Geographic essay about Malta (1935).Sir Harry Luke, "The Maltese Islands", The National Geographic Magazine, 1935. According to yet another legend, the għonnella developed due to the strict Canonical requirement (pre-Vatican Council II) that women veil their head before entering a Catholic church. It is said that poorer country girls, who could not afford a cloak or shawl, met the veiling requirement by placing a spare skirt over their head, which gradually evolved into the għonnella.

In the 1970s, female emancipation was in large measure a matter of age. One observer generalized that city women under the age of thirty-five had discarded the traditional veil and were quite likely to wear Western-style clothing. Those between the ages of thirty-five and forty-five were increasingly ready to consider such a change, but women over the age of forty-five appeared reluctant to give up the protection which they perceived their veils and customary dress to afford. A decade later, veiling was uncommon among urban women.

This form of veiling by married women is still prevalent in Hindi-speaking areas, and is known as ghoonghat where the loose end of a sari is pulled over the head to act as a facial veil.Kusumanjali Prakashan, 1993 "The Natyasastra tradition and ancient Indian society", p.63 Based on sculptures and paintings, tight bodices or cholis are believed have evolved between 2nd century BCE to 6th century CE in various regional styles. Early cholis were front covering tied at the back; this style was more common in parts of ancient northern India.

His work inspired many later artists and he even had landscapes dedicated to him. His lesser-known "Deep Valley" scroll painting depicts a serene mountain valley covered with snow and several trees struggling to survive on precipitous cliffs. The ink washes and amorphous brush strokes are employed to model surfaces that suggest the veiling effects of the atmosphere. One of Guo Xi’s techniques was to layer ink washes to build up forms and his "Deep Valley" is a masterpiece of the use of light ink and magnificent composition.

Their daughters > traveled to school daily in a covered wagon that was pushed by two men, just > like their Muslim counterparts. (The school was exclusively for girls and > had a very high wall surrounding it.) A different form of veiling, the ghoonghat, is found among some married Hindu women in rural North India. A fold of the sari is drawn over the face when the woman is in the presence of older male in-laws or in a place where there is likelihood of meeting them, e.g. the in-laws' village.

Hipolito, on the other hand, having survived the skirmish that killed Cabrera also through help of Lily, intends on getting revenge and subjecting the Philippines to widespread fear under his heel. Lily will again try to pit Hipolito and the Hidalgo administration against each other with the aim of veiling her own illicit designs. Hipolito figures Lily out and turns to an old ally, Lazaro "Uwak" Enriquez, who also has designs of becoming the single largest criminal empire in the country. Meanwhile, Cardo will find himself in the crosshairs of a vengeful Dante "Bungo" Madarang.

After the veiling, the last pair of secondary sponsors will then drape the yugal over the shoulders of the couple. The cord is customarily shaped or looped to form the figure "8" (a lucky number; the figure is also interpreted as the infinity sign), to symbolise "everlasting fidelity." Each loop of the cord is placed around the individual collar areas of the bride and the groom. Apart from silk, popular materials used to make the wedding cord are strings of flowers, links of coins, or a chain designed like a long, double rosary.

The term "modest" may have varied interpretations across religious boundaries and even within them. Commonalities can also exist; for example, many Christian, Jewish, and Muslim women practice the veiling of their head, with Christian women wearing a headcovering, Jewish women wearing a tichel, and Muslim women wearing a hijab. On 28 July 2015, a world panel discussion was held in Turin with the aim of defining guidelines for modest fashion. This growing phenomenon has been studied by scholars such as British professor Reina Lewis from London College of Fashion.

New York: Robert Appleton Company, 1911. 6 April 2019 similar to the name "Laetare Sunday" for the fourth Sunday. Because of the custom of veiling crucifixes and statues in the church before Mass on the fifth Sunday of Lent, this Sunday was called Black Sunday in Germany, where the veils, which elsewhere were generally violet, were of black colour. Those who continue to observe earlier forms of the Roman Rite or of liturgies modelled on it refer to the fifth Sunday of Lent by one or other of its previous names.

The committee was responding to two complaints about women being prosecuted for wearing clothing that violated the French ban on face coverings. This was a landmark case for the UN Human Rights Committee seeing as it was the first case by the committee to address the Islamic veil. The committee concluded that France had not provided a strong enough reason for their ban of face veiling. France had initially argued that it was a necessary law in order for their community to better coexist and live in harmony.

Ratebzad was one of the first publicly outspoken social and political Afghan-women activists in the late 1950s and most of 60s in Afghanistan. She was also part of the first ever Afghan-women delegation representing the Kingdom of Afghanistan on international stage at the Asian Women's Conference in Ceylon in 1957. As veiling became optional during the tenure of Daud Khan as prime minister, Ratebzad led a group of female nurses in 1957 to Kabul's Aliabad Hospital to attend male patients. This marked the uncovering of women's faces for working purpose in urban Afghanistan.

She also deals on both sides, she does charities and even building NGOs to help Hidalgo on one hand, while organizing several crime groups in another. Hipolito, on the other hand, having survived the skirmish that killed Cabrera also through help of Lily, intends on getting revenge and subjecting the Philippines to widespread fear under his heel. Lily will again try to pit Hipolito and the Hidalgo administration against each other with the aim of veiling her own illicit designs. As for starters, she went to banks, just to eliminate all of Renato's accounts.

On 11 April 1968 Kengo was appointed Procureur Général of the Kinshasa Court of Appeal. On 14 August he was promoted to Procureur Général of the Supreme Court of Justice of the Democratic Republic of the Congo. In 1974 a new constitution was promulgated that changed the Congo's name to Zaire and concentrated the government's authority in Mobutu Sese Seko as President. Kengo, as one of the country's senior-most magistrates, supported the independence of the judiciary and, despite Mobutu's centralisation, interpreted the document as only veiling such autonomy, not eliminating it.

Veiling of faces, that is, covering the hair and the whole face was very rare among the Iranians and was mostly restricted to the Arabs (niqab, battula and boushiya) and the Afghans (burqa). Later, during the economic crisis in the late 19th century under the Qajar dynasty, the poorest urban women could not afford headscarves due to the high price of textile and its scarcity. Owing to the aforementioned historical circumstances, the covering of hair has always been the norm in Iranian dress, and removing it was considered impolite, or even an insult.Milani, Farzaneh (1992).

Imam El Sadi has said that the banning of the niqab and the burka "offends Muslim women". Elsadi said that the Maltese's "attitude towards Muslim women" is positive and despite cultural clashes they tolerate their dressing. Some Muslim women share the belief that it is sinful to be seen in public without veiling themselves, however they are lawfully required to remove it when needed such as for photos on identifications.Jørgen Nielsen; Samim Akgönül; Ahmet Alibašić; Egdunas Racius (2014), Yearbook of Muslims in Europe, Volume 6, Brill, p.411.

During Aisha's life many prominent customs of Islam, such as veiling of women, began. Aisha's importance to revitalizing the Arab tradition and leadership among the Arab women highlights her magnitude within Islam. Aisha became involved in the politics of early Islam and the first three caliphate reigns: Abu Bakr, ‘Umar, and ‘Uthman. During a time in Islam when women were not expected or wanted, to contribute outside the household, Aisha delivered public speeches, became directly involved in a war and even battles, and helped both men and women to understand the practices of Muhammad.

" Malike is among the Muslim women who feel as though the act of veiling hides women; she would like to ban the niqab from Islam. The former Muslim, Ayaan Hirsi Ali, wrote in her book Nomad about the veil: "(...) deliberately marks women as private and restricted property, nonpersons. The veil sets women apart from men and apart from the world; it restrains them, confines them, grooms them for docility. A mind can be cramped just as a body may be, and a Muslim veil blinkers and conditions both your vision and your destiny.

Farrokhrou Parsa, the first woman to serve in the Iranian cabinet, was executed. The veiling law was met with protests comprising heterogeneous groups of women. The demonstrations did not aim to expand women's rights in Iran, but simply to keep what they had already earned. There were three major collective attempts to voice concerns: #A five-day demonstration starting on March 8, 1979 #The Conference of Unity of Women in December 1979 #Demonstrations after the Ayatollah Khomeini's decree on eliminating any symbol or practice reminiscent of the Shah's rule.

Kubisme, Veiling 19 oktober 1921 Five works by Miklos were presented on Wednesday 19 October 1921 at the last public auction with 233 works in Amsterdam, entitled Oeuvres de l'école française moderne. Collection réunie par L'Effort Moderne (Leonce Rosenberg), Paris, L'Hotel de Ventes de Roos (sous la direction de A. Mak), Amsterdam, 1921. Also in the catalog of this auction were eight plates inserted with black and white images in a separate folder. In 1923 Miklos exhibited in a group show at the Léonce Rosenberg's Galerie de L'Effort Moderne.

Hijabi athletes were excluded from the Olympic Games until 1996, and debate continues about whether or not head covering is a religious symbol that is out of place in secular athletic spheres. Samie and Sehlikoglu report that media coverage of hijabi athletes at the 2012 Summer Olympics portrayed them as "strange, incompetent, and out-of-place". Disproportionate attention was given to Muslim nations with a low female-to-male athlete ratio, as well as veiling and Ramadan fasting. Reporters also frequently alluded to exotic sexuality of Muslim female athletes, fetishizing both their covering and their bodies.

The most often cited interpretation for the badeken is that, according to , when Jacob went to marry Rachel, his father-in-law Laban tricked him into marrying Leah, Rachel's older and homelier sister. Many say that the veiling ceremony takes place to make sure that the groom is marrying the right bride. Some say that as the groom places the veil over his bride, he makes an implicit promise to clothe and protect her. Finally, by covering her face, the groom recognizes that he is marrying the bride for her inner beauty; while looks will fade with time, his love will be everlasting.

Veils remained a part of Western mourning dress customs into the early 20th century. The tradition of widow's veiling has its roots in nun's attire, which symbolized modesty and chastity, and the mourning veil became a way to demonstrate sincerity and piety. The mourning veil was commonly seen as a means of shielding the mourner and hiding her grief, and, on the contrary, seen by some women as a means of publicly expressing their emotions. Widows in the Victorian era were expected to wear mourning veils for at least three months and up to two and a half years, depending on the custom.

Temple of Baal, Palmyra, Syria, 1st century CE. It is not clear whether the Hebrew Bible contains prescriptions with regard to veiling, but rabbinic literature presents it as a question of modesty (tzniut). Modesty became an important rabbinic virtue in the early Roman period, and it may have been intended to distinguish Jewish women from their non-Jewish counterparts in the Greco-Roman and later in the Babylonian society. According to rabbinical precepts, married Jewish women have to cover their hair. The surviving representations of veiled Jewish women may reflect general Roman customs rather than particular Jewish practices.

She attempted to stress the distinction between Islam as a religion and the distortions that the corrupt religious establishments and powerful figures had introduced to it. Le Brun further argued that many Egyptian practices commonly attributed to Islam were actually just social conventions. Specifically, she was of the opinion that (face) veiling and the seclusion of women were not required by Islam. Having experienced the harem lifestyle upon moving to Cairo, Le Brun believed western officials’ focus on ending the practice were misguided and instead was indicative of the larger social system on excluding women from the public sphere.

Women in the street, then my relatives, my aunts, mother, cousins, friends, every women I know was choosing to return to the traditional veil. It was very upsetting,” Ghada states. Amer's work follows a long modernist tradition of critical practices against veiling, which, as Qassem Amin, Huda Sha'rawi, and Duriyah Shafiq argued decades before, represents a most visible symbol of the forces arrayed against women's emancipation. By encouraging women to use their bodies as vehicles of pleasure and instruments of power, Amer allies herself with a brand of gender politics whose very name remains hotly contested.

From the early patristic age, the offices of teacher and sacramental minister were reserved for men throughout most of the church in the East and West. Tertullian, the 2nd-century Latin father, wrote that "It is not permitted to a woman to speak in church. Neither may she teach, baptize, offer, nor claim for herself any function proper to a man, least of all the sacerdotal office" ("On the Veiling of Virgins"). Origen (AD 185-254) stated that, > Even if it is granted to a woman to show the sign of prophecy, she is > nevertheless not permitted to speak in an assembly.

At the same time, political and religious controls were loosening, and Chinese officials encouraged the building of mosques and the veiling of women. Contemporary developments in the region, including the global Islamic revival and the independence of the Soviet Central Asian states in 1992, inspired Uyghur independence feeling and the establishment of militant groups like the East Turkestan Islamic Movement (ETIM). Still, in the 1990s, the social and political life in the city of Yining (Ghulja) was predominantly secular. In Yining, young Uyghur men would informally gather, usually once a week, to drink baijiu, perform poetry and music, and otherwise socialize.

Globalization and Muslim women returning from diasporas has influenced Pakistani women's purdah practice in areas outside of religious significance. One major influence is the desire to be modern and keep up with the latest fashions, or refusal to do so as a source of autonomy and power. Simultaneously, due to modernization in many urban areas, purdah and face- veiling are seen as unsophisticated and backwards, creating a trend in less strict observance of purdah. For the Muslim South Asian diaspora living in secular non-Muslim communities such as Pakistani-Americans, attitudes about purdah have changed to be less strict.

Out of these, ignorance is the most fundamental of all. It is defined by Saṃghabhadra as "a distinct dharma which harms the capability of understanding (prajñā). It is the cause of topsy-turvy views and obstructs the examination of merits and faults. With regard to dharma-s to be known it operates in the mode of disinclination, veiling the thought and thoughtconcomitants."Dhammajoti (2009) p. 335. According to Dhammajoti, other major terms used to describe defilements are: 1. fetter (saṃyojana); 2. bondage (bandhana); 3. envelopment (paryavasthāna); 4. outflow (āsrava); 5. flood (ogha); 6. yoke (yoga); 7.

Cárdenas' videos sometimes employ figures of duality which contrast or duplicate one another. One of the central visual elements in Cardenas’ video works was heat. www.kunstveiling.nl/veiling-suppliers/kunstenaar/513/michel-cardena.html His live performances were variations of the same theme: heating people or objects, in his attempt to melt away the cold detachment of the Dutch society. Since 1971, he has been operating under the name "Cardena Warming up etc. etc. etc. Company". Cárdenas authored a private publication titled “Black and white and sometimes colorful No. 2”(Amsterdam 1980), consisting of 14 A4 pages folded and bound together.

DY Persei is now classed as a member of the very rare class of DY Persei variables, with only four known in the Milky Way and 13 more in the Magellanic Clouds. It is shown declines as deep as visual magnitude 16.0. The deep declines of DY Persei occur much more regularly than those of most R CrB stars, and they are generally symmetrical with slower decline and recovery rates than other R CrB stars. It is unclear whether it is really a member of the class or a pulsating asymptotic giant branch star with unrelated veiling ejections.

In around 20 percent of these cases opposition was from a small number of people. According to Michael Humphrey, a professor of sociology at the University of Sydney, much of Islamic culture and organisation in Australia has been borne of the social marginalisation experiences of Muslim working class migrants. This "immigrant Islam" is often viewed by the host society as a force of "cultural resistance" toward the multicultural and secular nature of the general Australian culture. Muslim practices of praying, fasting and veiling appear as challenging the conformity within public spaces and the values of gender equality in social relationships and individual rights.

As an immediate response, cotton wool wrapped in muslin was issued to the troops by 1 May and followed by the Black Veil Respirator, a cotton pad soaked in an absorbent solution which was secured over the mouth using black cotton veiling. Seeking to improve on the Black Veil respirator, Macpherson created a mask made of chemical absorbing fabric and which fitted over the entire head. A canvas hood treated with chlorine-absorbing chemicals, and fitted with a transparent mica eyepiece. Macpherson presented his idea to the War Office Anti-Gas Department on May 10, 1915, with prototypes being developed soon after.

Calypsis ( καλυψις --- kalupsis or kalypsis.) is the act of covering, concealing, hiding, or veiling. In kinesics, the science of body language, calypsis is the act of covering or concealing certain parts of one's own body. Calypsis is a type of closed, negative or defensive body language used to express disapproval, discomfort or fear in certain situations. The term usually refers to the act of covering or concealing one’s face, or sexually attractive parts (including certain sexually attractive clothing), especially in the presence of someone who is a sexual turn-off (extremely anerotic), or someone who is uncomfortable to be around.

When asked whether he has seen the gods who are supposed to reside there, the Earthman becomes very evasive. The human alien soon dies, and because Poilar had given his solemn promise to take him to the summit he orders the corpse to be eviscerated and preserved so that it can be carried onward. As the band proceeds, its members dwindle away fast. Immediately below the cloud sheath veiling the summit, Poilar and his tattered and decimated team stumble upon an Arcadia-like domain whose inhabitants are not transformed but ageless - they have discovered a Fountain of Youth.

However it is guaranteed that individuals are allowed to wear as they wish at their private homes and at the Mosque. Imam El Sadi, from Mariam Al-Batool Mosque, has said that the banning of the niqab and the burka "offends Muslim women". El Sadi said that the Maltese's "attitude towards Muslim women" is positive and despite cultural clashes their dressing is tolerated. Some Muslim women share the belief that it is sinful to be seen in public without veiling themselves, however they are lawfully required to remove it when needed – such as for photos on identifications.

Lihau supported the independence of the judiciary and, despite Mobutu's centralisation, interpreted the document as only veiling such autonomy, not eliminating it. He explained that the constitution's references to the "Judicial Council" (a section of the MPR) in place of the previous term "Judicial Power" were, though obfuscating, done only for political reasons and signified no real change. He surmised, "[T]he attributions of courts and tribunals have remained the same as in the past, even if the spirit in which they declare the law will necessarily be different." However, this interpretation ran contrary to Mobutu's ideals.

The veiling and the three- engine propulsion in the tractor configuration were substantially similar to the previous CANT 22. The construction of the aircraft began as early as 1927, but its progress was not so fast, continuing until the beginning of the 1930s . [3] In 1929 a cell was created for static tests but the prototype, serial number NC.136, managed to be registered (I-ABLA) only on 11 July 1932. Although the design of CANT 23 benefited from all-metal construction, the constant development of the aeronautic industry determined the early technical aging of the model and definitively undermined any further development.

An Egyptian acquaintance of Edward Lane wrote that his household consisted of his mother and sister, "[both of whom] always wore the Egyptian dress, and never left the house except heavily swathed and veiled. The Sheykh al-Dessouki, who frequented Lane’s house regularly, never saw their faces."Leila Ahmed "Edward W Lane", Longstaff, London, 1978 However, Poole herself hated veiling, and writes that she veiled only in order to gain access to harems, bathhouses, and other "women-only" areas. She died on 6 May 1891 at the home of her eldest son, Reginald Stuart Poole (1822–1895), at the British Museum, and was buried at West Norwood Cemetery.

There was questioning of whether in practice the hijab was truly a female choice or if women were being coerced or pressured into wearing it. Many instances, such as the Islamic Republic of Iran's current policy of forced veiling for women, have brought these issues to the forefront and generated great debate from both scholars and everyday people. As the awakening movement gained momentum, its goals matured and shifted from promoting modesty towards more of a political stance in terms of retaining support for Pan-Islamism and a symbolic rejection of Western culture and norms. Today the hijab means many different things for different people.

The Iranian government endorses and officially promotes stricter types of veiling, praising it by invoking both Islamic religious principles and pre-Islamic Iranian culture.Strategies for promotion of chastity (Persian), the official website of Iranian Majlis (04/05/1384 AP, available online ) The Indonesian province of Aceh requires Muslim women to wear hijab in public. Indonesia's central government granted Aceh's religious leaders the right to impose Sharia in 2001, in a deal aiming to put an end to the separatist movement in the province. The Kingdom of Saudi Arabia requires Muslim women to cover their hair and all women have to wear a full-body garment.

In these references, the veiling is meant to promote modesty by covering the genitals and breasts of women. The Afghan burqa covers the entire body, obscuring the face completely, except for a grille or netting over the eyes to allow the wearer to see. The boshiya is a veil that may be worn over a headscarf; it covers the entire face and is made of a sheer fabric so the wearer is able to see through it. It has been suggested that the practice of wearing a veil – uncommon among the Arab tribes prior to the rise of Islam – originated in the Byzantine Empire, and then spread.

At present, the organisation primarily publishes stories and blogs in English, but has recently launched their Arabic social media pages. FH's mission is "Educate through stories," and "to empower an underrepresented group of women." Faithless Hijabi was involved with the case of Rahaf Mohammed, the 18-year-old Saudi Arabian woman who managed to escape from her family in January 2019, but was held by Thai authorities at Bangkok Airport, after which she was able to raise international pressure via social media to allow her continue to Canada. Many of the women Faithless Hijabi help are abused, harassed, or worse, if they defy forced veiling.

German soldiers with gas masks, 1916 The First World War brought about the first need for mass-produced gas masks on both sides because of extensive use of chemical weapons. The German army successfully used poison gas for the first time against Allied troops at the Second Battle of Ypres, Belgium on 22 April 1915. As an immediate response was cotton wool wrapped in muslin issued to the troops by 1 May. This was followed by the Black Veil Respirator, invented by John Scott Haldane, which was a cotton pad soaked in an absorbent solution which was secured over the mouth using black cotton veiling.

He left the chamber in 1924, frustrated by the chamber's powerlessness (its main function is indeed to solely give advices to the Governor-General) and derided it as just a mere komedi omong (talking comedy). Being an outspoken advocate of social change within Indonesian Islamic community, Salim was widely known for his unorthodoxy on social issues. At the 1927 convention of national Islamic organization Jong Islamieten Bond (JIB) in Surakarta, Salim ripped apart the curtained divider between men's and women's seating area, and proceeded to deliver his speech titled ("On Veiling and Separation of Women"). Another area of activism that Salim was active was labour's welfare.

By the end of the nineteenth century, the main occasions at which court dresses were worn were those at which debutantes were presented to the Queen. In the twentieth century (especially following the First World War), occasions for full court dress diminished. It was still required wear for ladies attending the 1937 coronation (albeit without trains and veils - and Peeresses were expected to wear tiaras rather than feathers);London Gazette, 29 December 1936 ff but in 1953, ladies attending the coronation were directed to wear 'evening dresses or afternoon dresses, with a light veiling falling from the back of the head. Tiaras may be worn ... no hats'.

Las Vegas area, where the population grew from 5 thousand in 1930 to 1.9 million in 2008. Because of hostility from miners and their sympathizers, Nevada's territorial and state antigambling laws were mostly unenforced from 1859 until the Comstock Lode mining booms collapsed in the 1870s. After 1881, the state attempted to restrict gambling through licensing and other statutory controls. Opponents of gambling and prostitution became organized and in the Progressive Era at last persuaded state legislators to prohibit gambling statewide in 1910 as part of a nationwide anti-gaming crusade.Phillip I. Earl, "Veiling the Tiger: The Crusade against Gambling, 1859–1910," Nevada Historical Society Quarterly, Dec 1985, Vol.

He is "a trickster-like, multi-faceted individual emerges from behind the mask of the Sambo doll".Cutter 2010, p. 44. Viktor Osinubi further explains that > the parallels between the adventures of a trickster figure and Grandison's > tortuous scheme for freedom highlight the connection between Grandison's > constructed presence in front of his powerful adversaries (his slave > masters) and the African metaphysics of presence, in which veiling one's > presence is an essential strategy for continued existence or the pursuit of > freedom. Grandison uses the colonel's belief that he has a secure knowledge of the behavior and culture of slaves by reconfirming it through "[t]otal subordination, veiled presence, and masked speech".

A number of legends were invented to explain the custom of male veiling. According to one, the wearers of litham descended from members of the Umayyad family, who escaped to Africa disguised as women after the fall of the Umayyad dynasty, and never took off the veil. When one fell in battle and lost his litham, his friends could not recognize him until it was put back on. The word litham and its derivatives have been widely used in Arabic literature, in particular by the poets, who commonly employed puns between the general meaning of litham as veil and the verbal root lathama, which means "to kiss".

Concern by some members and churches within the conference over liberalizing tendencies caused a number of congregations and individuals of the Conservative Mennonite Conference to splinter or move away from this group to join other more conservative Mennonites. The earliest group began to be associated informally together in what was called the Conservative Mennonite Fellowship beginning in 1956 with churches in Ontario, Ohio and elsewhere. In 1998, a group of leaders in the Conservative Mennonite Conference, disagreeing with a vote by the conference ministers that resulted in the wives of ministers no longer being required to wear the prayer veiling, left the conference and formed the Biblical Mennonite Alliance.

Thus many Uzbek men and women who may have sympathized with the hujum campaign kept a low profile and opted out of the campaign altogether. Those brave enough to partake in the unveiling campaign were often ostracized, attacked, or even killed for their failure to defend tradition and Muslim law (shariah). The Soviet attack on female veiling and seclusion proved to pin Party activists in direct confrontation with Islamic clergy, who vehemently opposed the campaign, some going so far as to advocate threats and attacks on unveiled women. Every attack on the veil only proved to foment further resistance through the proliferation of the wearing of the veil among the Uzbeks.

The custom of a virgin bride wearing a veil is mentioned in the Talmud.Ketubot 17b, Rashi ad loc The veiling itself is a symbol of modesty, based upon the verse in connection with Rebecca meeting Isaac, "[T]hen she took her veil and covered herself."Genesis, 24:65 The practice of the groom uncovering the veil comes from when Jacob married Leah by accident because her face was veiled, when he really wanted to marry Rachel.Genesis, 29:20-25 Some maintain that the Badeken ceremony is the meaning of the term chuppah (Hebrew for "covering") mentioned in the Talmud and thus has legal ramifications.

It especially focuses on oppression of women under sharia, taking aim at domestic violence, mandatory veiling, burquas, restrictions on freedom, forced marriage, and stoning of those accused of adultery. It also targeted oppression of gays and dissenters, and practices such as stoning, flogging, hand/foot/tongue amputations, polygamy, forced marriage, and early indoctrination of children. "Guest editor" Muhammad is portrayed as a good-humoured voice of reason, decrying the recent elections and calling for a separation between politics and religion, while stating that Islam is compatible with humour. The magazine responded to the bombing by distributing some four times the usual number of copies.

In the election campaign before the 2017 Lower Saxony state election, Havliza belonged to the shadow cabinet of the CDU. After the election and the coalition negotiations with the SPD, she was nominated by Bernd Althusmann as Minister of Justice in the new grand coalition and took office on 22 November 2017. As one of the state's representatives at the Bundesrat, she also serves on the Committee on Legal Affairs. Havliza supports, among other things, more security in the courts, a ban on religious symbols in the judicial bench, faster procedures in juvenile criminal law, and the restriction of full-scale veiling in court.

Traditionalist Catholics, as well as many Holiness Christians who practice the doctrine of outward holiness, also practice headcovering, in addition to the Laestadian Lutheran Church, the Plymouth Brethren, and the more conservative Scottish and Irish Presbyterian and Dutch Reformed churches. Some female believers in the Churches of Christ cover too. Pentecostal Churches, such as the Church of Our Lord Jesus Christ of the Apostolic Faith, The Pentecostal Mission, the Christian Congregation, and Believers Church observe the veiling of women as well. Female members of Jehovah's Witnesses may only lead prayer and teaching when no baptized male is available to, and must do so wearing a head covering.

While during the revolution, the veil was worn and seen as a symbol of protest many women were alarmed when talk of the hijab being compulsory was discussed. The topic was inflated when Ayatollah Khomeini was quoted to say that he preferred to see women in modest Islamic clothing. In 1981 veiling was made compulsory and cosmetics were banned, harsh punishments were also introduced by the morality police such as the removal of lipstick by a razor blade. Valentine M. Moghadam “Women in the Islamic Republic of Iran: Legal Status, Social Positions, and Collective Action.” Iran After 25 years of Revolution: A Retrospective and a Look Ahead November 16, 2004.

Although the Quran commands both men and women to behave modestly and contains no precise prescription for how women should dress, certain Quranic verses have been used in exegetical discussions of face veiling. Coming after a verse which instructs men to lower their gaze and guard their modesty, verse 24:31 instructs women to do the same, providing additional detail: The verse goes on to list a number of other types of exempted males. Classical Quranic commentators differed in their interpretation of the phrase "except what is apparent outwardly". Some argued that it referred to face and hands, implying that these body parts need not be covered, while others disagreed.

When veiling was discussed in early Islamic jurisprudence beyond the context of prayer, it was generally considered an "issue of social status and physical safety". Later, during the medieval era, Islamic jurists began to devote more attention to the notion of awra (intimate parts) and the question of whether women should cover their faces. The majority opinion which emerged during that time, predominant among Maliki and Hanafi jurists, held that women should cover everything except their faces in public. In contrast, most medieval Hanbali and Shafi'i jurists counted a woman's face among the awra, concluding that it should be veiled, except for the eyes.

His Risalah fi al'mar'a [Epistle on Women] was a response to a list of 23 questions posed by Léon Roches, then French Consul General in Tunis. Written longhand in 1856, the thirty-page manuscript addresses the social role of women in Tunisia, their legal rights and duites, regarding family and conjugal relations: marriage, divorce, polygamy, public presence (veiling, seclusion, segregation, repudiation), household tasks and management, and lack of education. It was perhaps the most informative writing from the 19th century "on the everyday life of the Muslim woman and on the Tunisian family structure". Although in politics a contemporary reformer, here Bin Diyaf appears as "highly conservative".

For any given laser, the relative distances shown here may change. For example, an infrared laser can be an eye hazard for hundreds of feet, but presents no flash blindness, glare or distraction hazard. Because of this, each laser must be analyzed individually. To give another example, of a more powerful laser—the type that might be used in an outdoor laser show: a 6-watt green (532 nm) laser with a 1.1 milliradian beam divergence is an eye hazard to about , can cause flash blindness to about 8,200 feet (1.5 mi/2.5 km), causes veiling glare to about 36,800 feet (), and is a distraction to about 368,000 feet ().

In a book, Drout states, there can be ambiguity about visual images which are always partly in the reader's imagination; but a film inevitably reduces that useful ambiguity. Éomer's crest of horsetail, and the riders' flaxen hair give the impression of "continental Gothic" rather than Anglo-Saxons, but the film collapses that ambiguity. Drout further contrasts Jackson's presentation of Éomer in close-up in his elaborate helmet (scene 11 of The Two Towers), with the later scene of an Easterling soldier whose helmet covers his face. Drout writes that this carries the suggestion of "veiling and Orientalism", whereas Éomer's face can be seen between his cheek-guards, making him seem more open and less threatening.

The mask was treated in a solution of sodium hyposulphate, sodium carbonate, glycerine and water. The solution retained sufficient moisture so that it was unnecessary to dip the mask in a solution prior to use, so long as it was stored in its purpose-built waterproof satchel. The veiling could be drawn up to cover the eyes, providing some protection against lachrymatory agents; however, the mask itself still only provided limited protection against chlorine gas. First issued on 20 May 1915, the Black Veil had a pouch for the pad to sit in and a string to hold the mask in to the face, and was thus an improvement to the hand-held cloth.

The current zealous need to protect women's morality stems from the fact that Afghan society regards women as the perpetrators of the ideals of the society. As such they symbolize honor—of family, community and nation—and must be controlled as well as protected so as to maintain moral purity. By imposing strict restraints directly on women, the society's most sensitive component symbolizing male honor, authorities convey their intent to subordinate personal autonomy and thereby strengthen the impression that they are capable of exercising control over all aspects of social behaviour, male and female. The practice of purdah, seclusion, (Persian, literally meaning curtain), including veiling, is the most visible manifestation of this attitude.

Herrmann's theology has been characterized as "Lutheran neo-Kantianism" and influenced by the work of Immanuel Kant, Herrmann taught "dialectical theology". He held that one can only speak of God dialectically, with two opposing statements - thesis and antithesis, "the dogmatic and the critical, the Yes and the No, the unveiling and the veiling, objectivity, and subjectivity." The goal was not to find a synthesis but to find in the tension "a space free in the middle and hopes that God himself will intervene since only God can say his Word." Herrmann also freely admitted his thinking was indebted to Friedrich Schleiermacher, who had held that the religious experience of God took place within the individual.

Al-Ghazali's work The Prophetic Sunna, was "an immediate focus of attention and controversy" when it was published in 1989. It became a best seller, with five impressions made by the publisher in its first five months and a second enlarged edition within a year. Within two years "at least seven monographs were published in response to the book." al-Ahram newspaper compared it to Perestroika restructuring going on in the Soviet Union at that time. In addition to practical concerns of revivalists—sharia position on economics and taxation, criminal law, the veiling of women, and their place in society and the economy—Al-Ghazli wrote of how to "purify sunna of adulterations".

In the 20th century a movement for women's rights developed in Syria, made up largely of upper-class, educated women. In 1919, Naziq al-Abid founded Noor al-Fayha (Light of Damascus), the city's first women's organization, alongside an affiliated publication of the same name. She was made an honorary general of the Syrian Army after fighting in the Battle of Maysaloun, and in 1922 she founded the Syrian Red Crescent. In 1928 Lebanese-Syrian feminist Nazira Zain al-Din, one of the first people to critically reinterpret the Quran from a feminist perspective, published a book condemning the practice of veiling or hijab, arguing that Islam requires women to be treated equally with men.

The mundum-neryathum is the extant form of the ancient saree referred to as "Sattika" in Buddhist and Jain literature.Mahaparinibbanasutta (ancient Buddhist text) The mundu is the surviving form of lower garment of the ancient clothing referred to as antariya worn in a special way (lower garment).Alkazi, Roshan (1983) "Ancient Indian costume", Art Heritage The neriyath is the modern adaptation of a thin scarf worn from the right shoulder to the left shoulder referred to in ancient Buddhist-Jain texts as the uttariya.Mohapatra, R. P. (1992) "Fashion styles of ancient India", B. R. Publishing corporation, Some authors suggest narrow borders along the mundum neriyathum drape are probably an adaptation of the west Asiatic veiling called "Palla".

The Zhenotdel was established by two Russian feminist revolutionaries, Alexandra Kollontai and Inessa Armand, in 1919. It was devoted to improving the conditions of women's lives throughout the Soviet Union, fighting illiteracy, and educating women about the new marriage, education, and working laws put in place by the Communist Party of the Soviet Union. In Soviet Central Asia, the Zhenotdel also spearheaded efforts to improve the lives of Muslim women through literacy and educational campaigns, and controversially, through compulsory "de- veiling" campaigns.Gregory J. Massell, The Surrogate Proletariat: Moslem Women and Revolutionary Strategies in Soviet Central Asia, 1919-1929, Princeton: Princeton University Press, [1978] 2015 The Zhenotdel persuaded the Bolsheviks to legalise abortion (as a 'temporary measure').

This is a portrait of an upper-class woman in "An Account of the Manners and Customs of the Modern Egyptians" written by British orientalist Edward William Lane in 1833 Although these hareem women are the most visible class of women in chronicles of nineteenth century Egypt, they actually constituted no more than 2 percent of Egypt's five million female population in the late eighteenth century. Although they were numerically insignificant, the elite women's secluded lifestyle was considered the ideal and was envied by lower classes of women. Seclusion and veiling was a luxury that poorer families could not afford; so, Cairo's lower-class women could not cover their faces with the burqu.

A contemporary veiling movement was apparent when women whose mothers did not cover started wearing various forms of a veil: a hijab, al-khimar, which is a head covering that covers the hair and falls down over the chest and back. Some added the niqāb and the most extreme would wear gloves and opaque socks to cover the hands and feet. Many scholars attribute the rise of women's Islamic dress to the accessibility of higher education for women from lower middle class who were new to Cairo and felt uncomfortable with Western fashions. However, complaints by sophisticated mothers about their daughters who wore Islamic garb depicts that this movement was not limited to the lower middle class.

Young woman from Nablus in a hijab (c. 1867–1885) The practice of veiling was borrowed from the elites of the Byzantine and Persian empires, where it was a symbol of respectability and high social status, during the Arab conquests of those empires. Reza Aslan argues that "The veil was neither compulsory nor widely adopted until generations after Muhammad's death, when a large body of male scriptural and legal scholars began using their religious and political authority to regain the dominance they had lost in society as a result of the Prophet's egalitarian reforms". Because Islam identified with the monotheistic religions of the conquered empires, the practice was adopted as an appropriate expression of Qur'anic ideals regarding modesty and piety.

The tradition of veiling hair in Iranian culture has ancient pre-Islamic origins, but the widespread custom was forcibly ended by Reza Shah's regime in 1936, as he claimed hijab to be incompatible with his modernizing ambitions and ordered "unveiling" act or Kashf-e hijab. The police arrested women who wore the veil and would forcibly remove it, and these policies outraged the Shi'a clerics, and ordinary men and women, to whom appearing in public without their cover was tantamount to nakedness. Many women refused to leave the house out of fear of being assaulted by Reza Shah's police.El-Guindi, Fadwa, Veil: Modesty, Privacy, and Resistance, Berg, 1999 In 1941, the compulsory element in the policy of unveiling was abandoned.

This was seen as in keeping with the Gospel of that Sunday (), in which Jesus "hid himself" from the people. Within many churches in the United States of America, after the Second Vatican Council, the need to veil statues or crosses became increasingly irrelevant and was deemed unnecessary by some diocesan bishops. As a result, the veils were removed at the singing of the Gloria in Excelsis Deo during the Easter Vigil. In 1970, the name "Passiontide" was dropped, although the last two weeks are markedly different from the rest of the season, and continuance of the tradition of veiling images is left to the discretion of a country's conference of bishops or even to individual parishes as pastors may wish.

Most of the petitions received by the tsaritsa were, in fact, requests for permission to marry. In this way, women were able to express some degree of political sway, a fact that has led some recent historians such as Isolde Thyret to question the degree to which women were politically repressed by the institution of the terem. These issues aside, the fact that the institution placed extreme restrictions on female mobility remains unquestionable. The primary function of the terem was political, as it was intended to protect a woman’s value in the marriage market. As in Islamic and Near Eastern societies, the veiling and seclusion of women allowed for greater control over a woman’s marriage choices, which often had immense political and economic implications.

The earlier form reads Matthew's account on Sunday, Mark's on Tuesday, and Luke's on Wednesday, while the post-1969 form reads the Passion only on Palm Sunday (with the three Synoptic Gospels arranged in a three-year cycle) and on Good Friday, when it reads the Passion according to John, as also do earlier forms of the Roman Rite. The veiling of crucifixes and images of the saints with violet cloth, which was obligatory before 1970, is left to the decision of the national bishops' conferences. In the United States, it is permitted but not required, at the discretion of the pastor. In all forms, the readings concern the events leading up to the Last Supper and the betrayal, Passion, and death of Christ.

" While much of her work is in regard to fighting female genital mutilation in Africa, Thiam is also an activist against polygamy, forced motherhood, veiling, forced sterilization, and illiteracy. In her book, Black Sisters, Speak Out, she also stresses the importance of African women standing up for themselves and one another over white feminists trying to step in and fix African women, which she sees as just another type of colonialism. "People who understand nothing of ritual practices must beware of attacking them, especially when they base their judgment on criteria that bear no relationship to the mentalities of people in the society under consideration. The women of Black Africa have suffered enough from these colonial and neo-colonial attitudes.

A far larger escalation of violence occurred in the summer of 1935 when Reza Shah ordered all men to wear European-style bowler hat, which was Western par excellence. This provoked massive non-violent demonstrations in July in the city of Mashhad, which were brutally suppressed by the army, resulting in the deaths of an estimated 100 to 5,000 people (including women and children). Historians often point that Reza Shah's ban on veiling and his policies (known as kashf-e hijab campaign) are unseen even in Atatürk's Turkey, and some scholars state that it is very difficult to imagine that even Hitler's or Stalin's regime would do something similar. This decision by Reza Shah was criticized even by British consul in Tehran.Abrahamian, Ervand (2008).

The study is largely iconographic, presenting a pictorial evidence that many of the artists who painted or printed commedia images were in fact, coming from the workshops of the day, heavily ensconced in the maniera tradition. The preciosity in Jacques Callot's minute engravings seem to belie a much larger scale of action. Callot's Balli di Sfessania (literally, dance of the buttocks) celebrates the commedia's blatant eroticism, with protruding phalli, spears posed with the anticipation of a comic ream, and grossly exaggerated masks that mix the bestial with human. The eroticism of the innamorate (lovers) including the baring of breasts, or excessive veiling, was quite in vogue in the paintings and engravings from the second School of Fontainebleau, particularly those that detect a Franco-Flemish influence.

Wasserstein (2003) After touching at Tripoli, Ibn Tumart landed in Mahdia and proceed on to Tunis and then Bejaia, preaching a puritan, simplistic Islam along the way. Waving his puritan's staff among crowds of listeners, Ibn Tumart complained of the mixing of sexes in public, the production of wine and music, and the fashion of veiling men unveiling women (a custom among the Sanhaja Berbers of the Sahara Desert, that had spread to urban centers with the Almoravids). Setting himself up on the steps of mosques and schools, Ibn Tumart challenged everyone who came close to debate – unwary Maliki jurists and scholars frequently got an earful. His antics and fiery preaching prompted fed-up authorities to hustle him along from town to town.

In apologetic writing, he often pitted the greater historical traditions of the Church against the accepted customs of his day.Examples of this can be found throughout Baptismal Truth and Matrimony in his arguments against various customs such as infant baptism and the necessity of state church wedding ceremonies. An old church-father of the second century said that whatever testifies against the truth of the Word of God is heresy, though it were a custom ever so old and superannuated [well established].Froehlich echoes the words of Tertullian as he describes the Rule of Faith “Whatever savours of opposition to truth, this will be heresy, even (if it be an) ancient custom” –Tertullian, On the Veiling of Virgins, chapter 1 -Evidence pg 27.

Insecurity and chaos created after the Constitutional Revolution led to the rise of General Reza Khan, the commander of the elite Persian Cossack Brigade who seized power in a coup d'état in February 1921. He established a constitutional monarchy, deposing the last Qajar Shah, Ahmed Shah, in 1925 and being designated monarch by the National Assembly, to be known thenceforth as Reza Shah, founder of the Pahlavi dynasty. There were widespread social, economic, and political reforms introduced during his reign, a number of which led to public discontent that would provide the circumstances for the Iranian Revolution. Particularly controversial was the replacement of Islamic laws with Western ones and the forbidding of traditional Islamic clothing, separation of the sexes, and veiling of women's faces with the niqab.

Tertullian was a determined advocate of strict discipline and an austere code of practise, and like many of the African fathers, one of the leading representatives of the rigorist element in the early Church. These views may have led him to adopt Montanism with its ascetic rigor and its belief in chiliasm and the continuance of the prophetic gifts. In his writings on public amusements, the veiling of virgins, the conduct of women, and the like, he gives expression to these views. On the principle that we should not look at or listen to what we have no right to practise, and that polluted things, seen and touched, pollute (De spectaculis, viii, xvii), he declared a Christian should abstain from the theater and the amphitheater.

A Christian minister marries a groom and bride, the latter of whom is wearing a wedding veil in the church In Christian theology, St. Paul's words concerning how marriage symbolizes the union of Christ and His Church underlie part of the tradition of veiling in the marriage ceremony. In Catholic traditions, the veil is seen as "a visible sign that the woman is under the authority of a man" and that she is submitting herself to her husband's Christ-like leadership and loving care. The removing of the veil can be seen as a symbol of the temple veil that was torn when Christ died, giving believers direct access to God, and in the same way, the bride and the groom, once married, now have full access to one another.

This was because Muhammad conducted all religious and civic affairs in the mosque adjacent to his home: Afghan army and police officials wearing hijabs in Kandahar According to Ahmed: They argue that the term darabat al-hijab ('taking the veil') was used synonymously and interchangeably with "becoming Prophet Muhammad's wife", and that during Muhammad's life, no other Muslim woman wore the hijab. Aslan suggests that Muslim women started to wear the hijab to emulate Muhammad's wives, who are revered as "Mothers of the Believers" in Islam, and states "there was no tradition of veiling until around 627 C.E." in the Muslim community. Another interpretation differing from the traditional states that a veil is not compulsory in front of blind men and men lacking physical desire (i.e., asexuals and hyposexuals).

A woman wearing a niqab in Syria A niqāb or niqaab (; ', "[face] veil"), also called a ruband, is a garment of clothing that covers the face, worn by some Muslim women as a part of a particular interpretation of hijab (modest dress). According to the majority of Muslim scholars and Islamic schools of thought, face veiling is not a requirement of Islam; however a minority of Muslim scholars, particularly among the Salafi movement, assert that women are required to cover their faces in public. Those Muslim women who wear the niqab do so in places where they may encounter non-mahram (non-related) men. The face veil was originally part of women's dress among certain classes in the Byzantine Empire and was adopted into Muslim culture during the Arab conquest of the Middle East.

The focus of Imam Aga Khan III's message was to promote the idea that women were free and independent. In a message to his followers in 1926, he proclaimed that: "I do not want Ismaili women dependent on anyone—their parents, husbands, or anyone except God...I have no doubt that the whole spirit and teaching of my ancestor the Holy Prophet encouraged the evolution of all legitimate freedom and legitimate equality before men and women". He encouraged women to participate in social and political affairs and criticized veiling as well as gender segregation, including the acts of pardah (masking of oneself from the public) and zenana (restraint on women from leaving the home). Aga Khan III believed economic independence was key to achieving this equality and freedom.

Watts depicted Mammon as a corrupted version of traditional images of the gods. This reflected his belief that the worship of wealth was taking the place of traditional beliefs in modern society, and that this attitude, which he described as "the hypocritical veiling of the daily sacrifice made to this deity", was leading to social decay. (His widow, Mary Seton Watts, wrote in 1912 that Watts had said that "Mammon sits supreme, while great art, as a child of the nation, cannot find a place; the seat is not wide enough for both".) Mammon wears gold and scarlet robes, and crushes "whatever is weak and gentle and timid and lovely". Watts aimed to show Mammon not as crushing the weak through deliberate cruelty, but through an indifference to the damage he was causing.

His efforts focused on transforming to a "theo- democracy" based on the Sharia which would enforce things like abolition of interest-bearing banks, sexual separation, veiling of women, hadd penalties for theft, adultery, and other crimes. The promotion of Islamic state by Maududi and Jamaat-e Islami had broad popular support. Maududi created Jamaat- e-Islami with the objective of making post-colonial India (or a separate Muslim state if the Muslim League got its wish), an Islamic state. Although this would be the result of an "Islamic revolution", the revolution was to be achieved not through a mass organising or a popular uprising but by what he called "Islamization from above", by winning over society's leaders through education and propaganda, and through putting the right people (Jamaat-e- Islami members) in positions of power.

Hassan's career includes numerous publications, in which she applies her non-patriarchal interpretation of Islam. One of Hassan’s publications is her article on Women’s Rights in Islam: Normative Teachings Versus Practice in which she discusses the rights she has identified for women as instructed by the Qur’an and how Muslim practices either support or do not support these rights. In this article, she also pays special attention to the relationship between the West and Islam due to the sometimes tense relationship between them. This article identifies the specific rights given to all humankind, some of which include the right to respect, to justice, to acquire knowledge, and to “the Good Life.” She then draws out the specific issues Muslim women face in practice including marital problems and divorce, polygamy, and segregations and veiling.

In the Roman Catholic Church, Western Rite Orthodoxy, Lutheranism, and in Anglo-Catholic churches, all crucifixes and images may be covered in veils (usually violet, the color of vestments in Lent) starting on Passion Sunday: "The practice of covering crosses and images in the church may be observed, if the episcopal conference decides. The crosses are to be covered until the end of the celebration of the Lord's passion on Good Friday. Statues and images are to remain covered until the beginning of the Easter Vigil."Note at the end of the Mass of Saturday of the Fourth Week of Lent in the Roman Missal (Specifically, those veils are removed during the singing of the Gloria.) The veiling was associated with Passion Sunday's Gospel (), in which Jesus "hid himself" from the people.

The focus of Imam Aga Khan III’s message was to promote the idea that women were free and independent. In a message to his followers in 1926, he proclaimed that: > I do not want Ismaili women dependent on anyone—their parents, husbands, or > anyone except God…I have no doubt that the whole spirit and teaching of my > ancestor the Holy Prophet encouraged the evolution of all legitimate freedom > and legitimate equality before men and women. He encouraged women to participate in social and political affairs and criticized veiling as well as gender segregation, including the acts of pardah (masking of oneself from the public) and zenana (restraint on women from leaving the home). Aga Khan III believed economic independence was key to achieving this equality and freedom.

As the populace became interested in parliamentary debates, more independent newspapers began publishing unofficial accounts of them. The many penalties implemented by the government, including fines, dismissal, imprisonment, and investigations, are reflective of "the difficulties faced by independent newspapermen who took an interest in the development of Upper Canada, and who, in varying degrees, attempted to educate the populace to the shortcomings of their rulers". Several editors used the device of veiling parliamentary debates as debates of fictitious societies or bodies. The names under which parliamentary debates were published include Proceedings of the Lower Room of the Robin Hood Society and Debates of the Senate of Magna Lilliputia.Story of Hansard — Commonwealth Hansard Editors Association The Senate of Magna Lilliputia was printed in Edward Cave's The Gentleman's Magazine, which was first published in 1732.

She would be one of the women who would finally bring about the end of this structure. Even though Hoda Shaarawi went to the emerging women's literary salons where Western and Egyptian elite women held debates about practices such as veiling, she opted to remain in a separate segregated room at these receptions and refused to attend mixed parties. At these salons, Western women attacked the niqab when "Egyptian women could camouflage disreputable deeds behind a mask but, because the actions of European women were visible, their behavior was better". Hoda Shaarawi in a hijabThus, when she declared the beginning of an organized feminist struggle called the Egyptian Feminist Union, Shaarawi noted that Egyptian women were calling for restoring their lost rights and reclaiming their national heritage, and not imitating the West.

Historically, Zoroastrians are encouraged to pray the five daily Gāhs and to maintain and celebrate the various holy festivals of the Zoroastrian calendar, which can differ from community to community. Zoroastrian prayers, called manthras, are conducted usually with hands outstretched in imitation of Zoroaster's prayer style described in the Gathas and are of a reflectionary and supplicant nature believed to be endowed with the ability to banish evil. Devout Zoroastrians are known to cover their heads during prayer, either with traditional topi, scarves, other headwear, or even just their hands. However, full coverage and veiling which is traditional in Islamic practice is not a part of Zoroastrianism and Zoroastrian women in Iran wear their head coverings displaying hair and their faces to defy mandates by the Islamic Republic of Iran.

Bucer did not go so far as to believe with Luther that the true body of Christ in the Lord's Supper is bitten by the teeth, but admitted the offering of the body and blood in the symbols of bread and wine. Melanchthon discussed Bucer's views with the most prominent adherents of Luther; but Luther himself would not agree to a mere veiling of the dispute. Melanchthon's relation to Luther was not disturbed by his work as a mediator, although Luther for a time suspected that Melanchthon was "almost of the opinion of Zwingli" nevertheless he desired to "share his heart with him". During his sojourn in Tübingen in 1536 Melanchthon was heavily criticised by Cordatus, preacher in Niemeck, because he had taught that works are necessary for salvation.

Studies in the Kalacakra Tantra: A History of the Kalacakra in Tibet and a Study of the Concept of Adibuddha, the Fourth Body of the Buddha and the Supreme Unchanging, p. 83. According to John Newman, passages from the Vimalaprabhā also mention a year from the Islamic calendar (403 AH, 1012-1013 CE). This supports the dating of this Kālacakra tradition text to the 11th century by Tibetan and Western scholars, as well as the link to the Indian history of that era which saw conflicts with Islamic Ghaznavid invaders. Alexander Berzin also notes that Tibetan sources mention the "barbarians" slaughtering cattle while reciting the name of their god, the veiling of women, circumcision, and five daily prayers facing their holy land, all of which leaves little doubt that the prophecy part of the text is referring to Muslims.

Married women of all statuses were expected to cover their heads with a headdress like a kokoshnik, and shrouding or veiling was common. The terem also held a certain amount of social value. Seclusion was considered a mark of honor among aristocratic women, and a privilege out of the reach of the lower classes. Inside the terem walls, women were safe from attack and insult, as well as contact with people who might “besmirch their character.” It is important to note that this was a socially narrow practice, meaning that strict segregation of women was only practiced on the daughters and wives of wealthy boyars and the royal family. Women from the provincial gentry, merchant, and peasant classes did not have the “economic means, nor the political incentive” to practice female seclusion, and often had to bear the same economic responsibilities as men.

70, 71 in "The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume" , Kerala History Association, Cochin.Periplus Maris Erythraei "The Periplus of the Erythraean Sea", (trans). Wilfred Schoff (1912), reprinted South Asia Books 1995 However, the word "Palla" is not mentioned in Indian literature until the advent of Islam in medieval India, the terminology is limited to Hindustani literature, it was not known or in use in Kerala during 1900s and the terminology may itself have been came into use in Kerala in 1950.Wall paintings in North Kerala, India: 1000 years of temple art, Albrecht Frenz, Ke. Ke Mārār, page 93 In contrast, various terminology for veiling were known in ancient Indian literature and continue to be in use regional variations, in Kerala literature Neryathum upper garment and narrow-borders known as Karalkudu are remnant of such ancient garment.

Christian head covering, also known as Christian veiling, is the practice of women covering their head in a variety of Christian traditions. Some Christian women, based on Orthodox, Roman Catholic, Anglican, Lutheran, Calvinist, and Methodist teaching, wear the head covering in public worship (though some women belonging to these traditions may also choose to wear the head covering outside of church), while others, especially Anabaptist Christians, believe women should wear head coverings all the time. The practice of Christian head covering for "praying and prophesying" was inspired by a traditional interpretation of 1 Corinthians 11:2–6 in the New Testament. The practice of the Christian head covering for modesty is from Holy Oral Tradition; though, Saint Paul in 1 Corinthians 11:13-16 of Holy Scripture stated that a woman is to just have long hair for modesty.

J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 72. The enjoyment of these rights and freedoms in the ECHR are protected under Article 14, and "shall be secured without discrimination regardless of sex, race, colour, language, religion, political or other opinion, national or social origin, association with a national minority, property, birth or other status." However, these are the opinions of only some scholars. This is a contested issue and others believe that the banning of full-face veils is about liberating females to express their sexuality and providing them the opportunity to show the world who they truly are.J Selby, "Un/veiling Women’s Bodies: Secularism and Sexuality in Full-face Veil Prohibitions in France and Quebec" SAGE Journals Vol.

Professor Tim Whitmarsh of Cambridge University described Catherine Nixey's work as "a finely crafted, invigorating polemic". He also cautions that the work risks being one-sided. He said it represented a reversion to Edward Gibbon's view of the Christians as instigators of the fall of Rome. "In seeking to expose the error and corruption of the early Christian world, Nixey comes close to veiling the pre- Christian Romans’ own barbarous qualities," he said. Richard Tada, Ph.D. in ancient Greek and Byzantine history from the University of Washington, states that Nixey ventured ”into areas where she is clearly out of her depth” and as result her book is ”a shoddy work that fails to make the grade even as a polemic”, and that one of Nixey's attempts to blame Christians for the supposedly destruction of classical world is “simply dishonest”, where she misrepresents both primary and secondary sources.

Jewish Wedding, Venice, 1780 Musée d'Art et d'Histoire du Judaïsme Prior to the ceremony, Ashkenazi Jews have a custom to cover the face of the bride (usually with a veil), and a prayer is often said for her based on the words spoken to Rebecca in . and A guide to the marriage ceremony The veiling ritual is known in Yiddish as badeken. Various reasons are given for the veil and the ceremony, a commonly accepted reason is that it reminds the Jewish people of how Jacob was tricked by Laban into marrying Leah before Rachel, as her face was covered by her veil (see Vayetze).Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapter 17 Another reasoning is that Rebecca is said to have veiled herself when approached by Isaac, who would become her husband.

Pintilie also stated his objection to the very notion of an inquiry, noting that such a procedure "is the most effective way of veiling reality", and indicated that the film was in part an allusion to the tradition of torture and repeated interrogation, enforced by the Securitate secret police in the previous decade. George Constantin's character was thus supposed to be a Securitate officer, but, Pintilie claims, the institution was scandalized by the possibility of an exploration into its past, and appealed to Nicolae Ceauşescu personally to prevent this from happening; as a consequence, Pintilie turned the protagonist into a prosecutor. Although the reference to Militia practices was the result of such pressures, it became one of the most valued attributes of the film. The portrayal of militiamen as brutal and irresponsible contrasted with their sympathetic portrayal in films approved of by the Ceauşescu regime, and especially with the post-1970 series Brigada Diverse.

Most mashrabiyas are closed where the latticework is lined with stained glass and part of the mashrabiya is designed to be opened like a window, often sliding windows to save space; in this case the area contained is part of the upper floor rooms hence enlarging the floor plan. Some mashrabiyas are open and not lined with glass; the mashrabiya functions as a balcony and the space enclosed is independent of the upper floor rooms and accessed through those rooms with windows opening towards it. Sometimes the woodwork is reduced making the mashrabiya resemble a regular roofed balcony; this type of mashrabiya is mostly used if the house is facing an open landscape such as a river, a cliff below or simply a farm, rather than other houses.Abdel-Gawad, A., Veiling Architecture: Decoration of Domestic Buildings in Upper Egypt 1672-1950, American University in Cairo Press, 2012, pp 6-10 Early morning in 1967 on the Strait Street in Valletta showing its many "gallariji".

Maryam Namazie is also the spokesman of Fitnah- Movement for Women's Liberation, a protest movement which is, according to their website, "demanding freedom, equality, and secularism and calling for an end to misogynist cultural, religious, and moral laws and customs, compulsory veiling, sex apartheid, sex trafficking, and violence against women." According to Namazie, the name of the movement comes from a hadith, or a saying from Islamic prophet Muhammad, which in her opinion portrays women as a source of harm and affliction. She explains that even though the term is generally perceived as negative, the fact that women who are called fitnah are those who "are disobedient, who transgress the norms, who refuse, who resist, who revolt, who won't submit" makes it suited for a women's liberation movement. She has explained that the creation of the movement was sparked by contemporary movements and revolutions around the world, especially those in the Middle East and North Africa, although she emphasizes Fitnah has global relevance.

Arabic manuscript from the 12th century for Brethren of Purity (Arabic , Ikhwan al-Safa اخوان الصفا) Imam Muhammad al-Maktūm retained Ismā'īl's closest supporters, who were few in number but highly disciplined, consisting of philosophers, scientists, and theologians; like his father Imam Muhammad retained an interest in Greek philosophy, political, and scientific thought. Muhmmad al-Maktūm was himself several years the senior of his half-uncle, Musa al-Kadhim. Muhammad al-Maktūm reconciled with Musa al-Kadhim and left Medina with his father's most loyal supporters, effectively disappearing from historical records and instituting an era of Dar al-Satr (epoch of veiling) when the Imams would vanish from public view. There followed a period when mysterious intellectual writings of an Isma'ili character appeared, most famously the Rasa'il Ikhwan al-safa (the epistles of Brethren of Purity) an enormous compendium of 52 epistles dealing with a wide variety of subjects including mathematics, natural sciences, psychology (psychical sciences) and theology.

Nawfal started her journal, al-Fatah (The Young Woman), on 20 November 1892, at a time when there were a growing number of newspapers and scientific journals in circulation and also an increase in female readership. However, al-Fatah was the “first of its kind under the Eastern sky,” Nawfal said, in that it was a journal written for, by, and about women. Nawfal had intended to “adorn its pages with pearls from the pens of women.” In her first issue, she outlined her goals for the magazine, which included defending women's rights, expressing their views and drawing on their responsibility and duties. She subtitled the magazine “scientific, historical, literary, and humorous.” It would not however discuss politics and had “no aim in religious controversies.” Nawfal was inspired by women's periodicals abroad which had existed almost a century and a half earlier than when she first published hers. The magazine covered issues such as marriage, divorce, veiling, seclusion, education, work, domestic instruction and entertainment.

Harry is also using physics more, using his shields to turn enemies attacks back upon themselves or their allies, and ripping heat away from areas to create ice as well as power fire attacks simultaneously, and transforming himself (and a White Court vampire) into an explosion-powered cannonball. Harry was frequently accused of a lack of subtlety in his magic until he began training Molly as his apprentice. Through teaching to her particular talents (especially for veiling) and weaknesses (concentration, less emphasis on violent magic), Harry gained a greater understanding and finer control over his talents and began using subtler versions of his own spells, such as tightly controlled wind gusts. Changes shows Harry developing the following: much better control (he starts using illusions, veils, and Luccio's cutting fire beam, raising and lowering shields with great speed; and fine uses of soulfire), huge area effect spells; pure mental summoning of extremely powerful entities without a summoning circle; and using the fire and ice exchange trick in combat multiple times.

In the Western Church, the cancelli screens of the ritual choir developed into the choir stalls and pulpitum screen of major cathedral and monastic churches; but the colonnaded altar screen was superseded from the 10th century onwards, when the practice developed of raising a canopy or baldacchino, carrying veiling curtains, over the altar itself. Many churches in Ireland and Scotland in the early Middle Ages were very small which may have served the same function as a rood screen. Contemporary sources suggest that the faithful may have remained outside the church for most of the mass; the priest would go outside for the first part of the mass including the reading of the gospel, and return inside the church, out of sight of the faithful, to consecrate the Eucharist. Churches built in England in the 7th and 8th centuries consciously copied Roman practices; remains indicating early cancelli screens have been found in the monastic churches of Jarrow and Monkwearmouth, while the churches of the monasteries of Brixworth, Reculver and St Pancras Canterbury have been found to have had arcaded colonnades corresponding to the Roman altar screen, and it may be presumed that these too were equipped with curtains.

Nicaea Council I, Canon XIX Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy,...And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity. Concerning the "constant practice of the Church", in antiquity the Church Fathers Irenaeus,Irenaeus, Against Heresies 1:13:2 Tertullian,Tertullian, "Demurrer Against the Heretics" 41:4–5; "Baptism" 1; "The Veiling of Virgins" 9 Hippolytus,Hippolytus, "The Apostolic Tradition" 11 Epiphanius,Epiphanius, "Against Heresies" 78:13, 79:3 John Chrysostom,John Chrysostom, "The Priesthood" 2:2 and AugustineAugustine, "Heresies" 1:17 all wrote that the priestly ordination of women was impossible. The Council of Laodicea prohibited ordaining women to the Presbyterate, although the meaning of Canon 11 has received very different interpretations as to whether it refers to senior deaconesses or older women presiding over the female portion of the congregation. In the period between the Reformation and the Second Vatican Council, mainstream theologians continued to oppose the priestly ordination of women, appealing to a mixture of scripture, Church tradition and natural law.

Often when compared with the Latin Church the meaning of Anaphora and Liturgy can be mixed up. However, there is a clear distinction in the Syriac Church. The Liturgy of St James the Just is the skeleton of the whole Qurbono Qadisho with all the prayers before the Anaphora being exactly the same no-matter which anaphora used. The Liturgy of St James the Just comprises: #The First Service ##Prothesis #The Second Service ##Reading from the Holy Books ###The Trisagion ###Antiphon before the Pauline Epistle (Galatians 1:8-9) ###The Epistle of Saint Paul #The Third Service ##The Husoyo (Liturgy of Absolution) ###The Proemion ###The Sedro (Main Prayer) ###The Etro (Fragrance/incense prayer) #The Anaphora ##The Kiss of peace ##Veiling and placing of the hands prayer ##The Dialogue ##Preface ##Sanctus (Qadish) ##Words of Institution ##Anamnesis ##Epiclesis ##Petitions ##Fracturing ##Liturgy of Repentance ###Lord's Prayer (Abun dbashmayo) ##Invitation to Holy Communion ##The Procession of the Holy Mysteries ##Prayer of Thanksgiving ##The Dismissal of the Faithful In the books of the Patriarchal Sharfet seminary, this order is clearly strict, with the Deacon and Congregation prayer being the same no matter which Anaphora is used.