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		<title>How Has the Veil and Its Symbolism Evolved in Europe?</title>
		<link>https://politicstoday.org/how-has-the-veil-and-its-symbolism-evolved-in-europe/</link>
		
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		<pubDate>Sun, 15 Oct 2023 09:05:37 +0000</pubDate>
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<p>In today's world, the veil retains its complex status as a strong symbol of tradition, identity, and self-determination.</p>
<p>The post <a href="https://politicstoday.org/how-has-the-veil-and-its-symbolism-evolved-in-europe/">How Has the Veil and Its Symbolism Evolved in Europe?</a> appeared first on <a href="https://politicstoday.org">Politics Today</a>.</p>
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			<p><span class="r-es-drop-cap">T</span></p>
<p>he journey of the veil transcends time. From its depiction in French couture to a resurgence in 1990s fashion trends, the veil&#8217;s versatility continues unabated. Amidst ever-changing cultural norms, it remains a reflection of identity. From ancient Greece to the present day, the veil reflects the history of mankind.</p>
<p>The veil has a history going back thousands of years and is intricately woven into the cultural fabric of Europe. It is not only a sign of changing fashion, but also a reflection of women&#8217;s evolving roles, changing social norms, and religious ideologies. From ancient traditions to modern representations, the history of the veil offers a deep insight into the complexity of European history.</p>
<p>Its evolution from religious symbols to fashion statements reflects the changing currents of society. As Europe continues to evolve, the multilayered meaning of the veil remains. It serves as a tangible link to the past and a lens through which we view the complexity of our shared cultural heritage.</p>

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			<p>Read: <a href="https://politicstoday.org/recent-books-on-islamophobia/" target="_blank" rel="noopener">The Systemic Reinforcement of Islamophobia: Five Recent Book Releases</a></p>

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			<h3><strong>Roots beyond Christianity</strong></h3>
<p>Although Christianity played a crucial role in shaping the European veil tradition, the origins of the veil can be traced back to ancient cultures. In ancient Greece, the veil was a sign of respectability and high status. It distinguished women who were protected and women with loose morals. It was illegal for lower status women, such as slaves and prostitutes, to wear a veil, illustrating the role of the veil in the social hierarchy.</p>
<p>With the rise of the Roman Empire, the tradition of veiling took on a new dimension. Women wore the veil as a symbol of their marital bond. The veil became a strong symbol of the husband&#8217;s authority, which was emphasized by traditions such as the colorful bridal veil. The roots of this practice reached back to Roman matrons, the vestal virgins, and their particular veiling rituals.</p>
<p>Theological debates further defined the role of the veil. Tertullian&#8217;s <em>On the Veling of Virgins</em> emphasized the subjugation of women and spoke of a dangerous attraction that needed to be concealed. Clement of Alexandria echoed similar thoughts in his writings, emphasizing modesty as a reason for veiling. The Council of Gangres reinforced this idea and solidified veiling as a sign of submission.</p>
<p>The development of fashion in medieval Europe gave new meanings to the veil. Noblewomen veiled themselves with hoods and caps, embodying both fashion and humility. The Renaissance, characterized by elaborate headdresses and an evolving esthetic, influenced the development of the veil style. The Protestant Reformation challenged veiling and led to different practices in different denominations. For instance, in Anabaptism, it is believed that wearing a head covering aligned with Saint Paul&#8217;s teachings, making it obligatory to be worn continuously.</p>

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			<p>Read: <a href="https://politicstoday.org/elected-muslim-women-in-the-united-states-and-islamophobia/" target="_blank" rel="noopener">War on Elected Muslim Women in the US: Does Institutional Islamophobia Exist?</a></p>

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			<h3><strong>A scriptural beginning: Icons and sanctity</strong></h3>
<p>In the earliest pages of Christian scripture, in the Letter to the Corinthians, one can find statements that have resonated for centuries; 1 Corinthians 11 reads, “But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head.”</p>
<p>This initial significance flourished as church fathers such as Tertullian of Carthage and Clement of Alexandria articulated the importance of the veil and made it a symbol of religious piety. Tertullian suggests that not only children but also adult women should wear a veil in church, regardless of their marital status. Clement of Alexandria advises that women, as an additional consideration, should be fully covered unless they are in the privacy of their own homes. This clothing is considered dignified and serves to protect them from unwanted attention.</p>
<p>Throughout history, the influence of the veil has gone beyond theology. In church iconography, in frescoes and paintings, women were often depicted wearing veils. From the serene portrayal of saints to the dignified shroud enveloping Virgin Mary, the veil conveyed reverence and devotion. This connection was so profound that the veil remains an integral part of religious art today.</p>

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			<p>Read: <a href="https://politicstoday.org/is-brigitte-macron-secretly-a-muslim/" target="_blank" rel="noopener">Is Madame Macron Secretly a Muslim?</a></p>

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			<h3><strong>Transition to modernity: From tradition to accessory</strong></h3>
<p>The early 20th century marked a turning point for veiling traditions. The change was epitomized by the rise of &#8220;flapper&#8221; culture in the 1920s. Flappers were young women who rebelled against the social norms and expectations of the time. They wore short skirts, had bobs, and challenged traditional gender roles. They embraced a freer and more independent lifestyle, and often enjoyed jazz music, dancing, and socializing. This cultural movement symbolized a break with tradition and reflected the general social changes of the time.</p>
<p>Fast-forward to the 1960s and Europe was swept by another wave of cultural change. World War I and the social changes that followed set the stage for the so-called sexual revolution in the Western world. Traditional norms were challenged and the role of women began to change. The birth control pill and the increasing availability of contraceptives triggered the sexual revolution. Conventional notions regarding gender roles, relationships, and clothing norms were completely overturned. The veil, once a symbol of modesty and marital status, was relegated to the background.</p>
<p>Meanwhile, in the United States, the southern states cultivated a unique &#8220;church crown&#8221; culture inspired by biblical verses: hats, worn with strict etiquette, became a cultural emblem.</p>
<p>Even though veiling has become less common in everyday life in the Western world, it is still present. Mourning veils and religious practices preserve the solemnity of this tradition. The symbolism of the veil is also changing: from obedience to identity, it remains in various forms. In some Orthodox Christian countries, the veil is maintained in churches, while religious communities such as the Amish and Mennonites, maintain the tradition in everyday life.</p>
<p>The Amish branched off from Switzerland, Alsace, Germany, Russia, and Holland and they migrated to the US in the 19th and 20th centuries. In some parts of Europe, the tradition of women wearing a veil during religious practices is maintained. In Orthodox Christian countries, for example, veiling is still required in churches. In Catholic countries, such as Spain and Portugal, however, the custom has disappeared over time.</p>

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			<p>Read: <a href="https://politicstoday.org/the-future-of-far-right-parties-in-europe/" target="_blank" rel="noopener">The Future of Far-Right Parties in Europe</a></p>

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			<h3><strong>Continuing legacy and debates</strong></h3>
<p>The changing meaning of the veil reveals deeper social currents. Especially with the Muslim worker migration to Europe in the 1960s and the first half of the 1970s. Veiling practices have often been associated with male dominance and female subjugation, and interpreted as tools of patriarchal control. Mona Eltahawy and some contend that instead of symbolizing choice and devotion, the veil has, on occasion, been employed to oppress women&#8217;s autonomy and erode gender equality.</p>
<p>Moreover, current considerations about the veil have sparked controversial debates about cultural integration, religious freedom, and secularism. The presence of the veil in European societies has sometimes been questioned for its perceived deviation from secular values, with some voices calling for stricter regulations on its use in public.</p>
<p>From its ancient origins to its role in Christianity and fashion, the veil has reflected changing social norms and beliefs. It is a timeless symbol of evolution and continuity in the fabric of European tradition. In today&#8217;s world, where debates continue not only in European society but also on a global scale, the veil retains its complex status as a symbol of tradition, identity, and self-determination. While discussions and bans on the issue continue in global political discourse, people remain determined to preserve their deeply held beliefs.</p>

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</div></article></div></div><!-- iso-container|iso-grid --></div></div></div></div></div>    <div class="c-space  c-space--11 c-space--custom"></div>
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</div><p>The post <a href="https://politicstoday.org/how-has-the-veil-and-its-symbolism-evolved-in-europe/">How Has the Veil and Its Symbolism Evolved in Europe?</a> appeared first on <a href="https://politicstoday.org">Politics Today</a>.</p>
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		<title>The Lost Human Capital of 28 February 1997: Post-modern Coup Turkey</title>
		<link>https://politicstoday.org/the-lost-human-capital-of-28-february-1997-post-modern-coup-turkey/</link>
		
		<dc:creator><![CDATA[Politics Today]]></dc:creator>
		<pubDate>Mon, 13 Mar 2017 08:09:31 +0000</pubDate>
				<category><![CDATA[Turkey]]></category>
		<category><![CDATA[Opinion]]></category>
		<category><![CDATA[Society]]></category>
		<category><![CDATA[Finance]]></category>
		<category><![CDATA[Turkey Military Coup]]></category>
		<category><![CDATA[28 February Post-Modern Coup]]></category>
		<category><![CDATA[Headscarf ban]]></category>
		<category><![CDATA[Women]]></category>
		<category><![CDATA[Headscarf]]></category>
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					<description><![CDATA[<div><img width="300" height="182" src="https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-300x182.jpg" class="attachment-medium size-medium wp-post-image" alt="" style="margin-bottom: 15px;" decoding="async" loading="lazy" srcset="https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-300x182.jpg 300w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-1024x622.jpg 1024w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-768x467.jpg 768w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942.jpg 1168w" sizes="(max-width: 300px) 100vw, 300px" /></div>
<p>Lessons must be taken from the mistakes of the past, and from the impact of the headscarf ban, which resulted in the ‘othering’ of a large segment of Turkey’s women. Moreover, it should not be forgotten that the greatest discriminatory practice on February 28th was the legitimizing of a “modern” understanding of women in Turkey, which was in fact, entirely illiberal.</p>
<p>The post <a href="https://politicstoday.org/the-lost-human-capital-of-28-february-1997-post-modern-coup-turkey/">The Lost Human Capital of 28 February 1997: Post-modern Coup Turkey</a> appeared first on <a href="https://politicstoday.org">Politics Today</a>.</p>
]]></description>
										<content:encoded><![CDATA[<div><img width="300" height="182" src="https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-300x182.jpg" class="attachment-medium size-medium wp-post-image" alt="" style="margin-bottom: 15px;" decoding="async" loading="lazy" srcset="https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-300x182.jpg 300w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-1024x622.jpg 1024w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942-768x467.jpg 768w, https://politicstoday.org/wp-content/uploads/2023/09/000_Par1787942.jpg 1168w" sizes="(max-width: 300px) 100vw, 300px" /></div><div class="wpb-content-wrapper"><div class="vc_row wpb_row vc_row-fluid"><div class="wpb_column vc_column_container vc_col-sm-8 vc_col-sm-offset-2"><div class="vc_column-inner"><div class="wpb_wrapper">    <div class="c-space  c-space--12 c-space--custom"></div>
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			<p><span class="r-es-drop-cap">M</span>uch research has been produced related to the 28 February, 1997 coup, on what happened, what caused it, and the economic and political results. The decisions of the National Security Council forced Prime Minister Necmettin Erbakan to resign despite the national will, and the government was suspended and put under the custody of the army, and the judiciary, bureaucracy, and business world put in the hands of politicians supporting the coup. Despite all these unfair actions, the symbol of 28 February came to be the head-scarf ban and the prosecutions undertaken to enforce it.</p>
<p>In particular, the head-scarf ban is an issue which has been mentioned and discussed by all categories of society. After countless panel discussions, demonstrations, and legal cases, the ban was finally completely lifted in October, 2013. That is to say, this ban remained in force from 1997 to 2013, or a total of 16 years. With compulsory education being 12 years long, and undergraduate education being 4 years long, that 16 year period encompassed a whole generation’s basic and undergraduate education, and impacted their prospects for employment as well. Furthermore, new age groups have entered in this system during the 16 years. In other words, because of the 1997 coup, women who sought to wear the headscarf were excluded from an education entirely.</p>
<p>There is no comprehensive qualitative and quantitative data about women who suffered under the head-scarf ban, on how many left their education, or completed education by obeying the ban, only to go on and not be able to find a job because they wanted to don the headscarf. We do not have any idea how the head-scarf ban has affected the participation of women in democracy, especially women with a weak socio-economic status. So when the participation of women in education, employment, and managerial positions is examined, we tend to automatically overlook the impact of the 28 February coup.</p>
<h2><strong>The Role of February 28 on Social Gender Equality </strong></h2>
<p>Women’s appearance in education, training and working life became more pronounced in the years since 1990. The main cause of this was families in low and middle income groups supporting girls to put them through school. When taking into consideration the statistics of higher education, we can see the substantial difference between the number of schooled girls between 1980 and 1990, and 1990-2000.</p>
<p><img loading="lazy" decoding="async" class="aligncenter" src="http://thenewturkey.org//paketler/ckfinder/dosyalar/images/Screen%20Shot%202017-03-13%20at%203_41_17%20PM.png" alt="" width="923" height="477"></p>
<p> </p>

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		<a href="https://politicstoday.org/ankara-after-washington-and-tehran-iraqs-path-to-development/" class="post-thumbnail-rollover" ><img loading="lazy" decoding="async" class="preload-me aspect" src="https://politicstoday.org/wp-content/uploads/2026/08/iraq-iran-turkiye-766x538.jpg" srcset="https://politicstoday.org/wp-content/uploads/2026/08/iraq-iran-turkiye-766x538.jpg 766w" style="--ratio: 766 / 538" sizes="(max-width: 766px) 100vw, 766px" alt="" title="Iraq Iran Turkiye" width="766" height="538"  /></a>	</div>
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		<a href="https://politicstoday.org/ankara-after-washington-and-tehran-iraqs-path-to-development/" title="Ankara After Washington and Tehran: Iraq’s Path to Development" rel="bookmark">Ankara After Washington and Tehran: Iraq’s Path to Development</a>
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	<div class="entry-meta"><span class="category-link"><a href="https://politicstoday.org/category/world/">World</a></span><a class="author vcard" href="https://politicstoday.org/author/recep-tayyip-gurler/" title="View all posts by Recep Tayyip Gürler" rel="author">By <span class="fn">Recep Tayyip Gürler</span></a></div>
	
	
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		<a href="https://politicstoday.org/us-vows-economic-d-day-as-iran-threatens-to-halt-oil-exports/" title="US Vows &#8216;Economic D-Day&#8217; as Iran Threatens to Halt Oil Exports" rel="bookmark">US Vows &#8216;Economic D-Day&#8217; as Iran Threatens to Halt Oil Exports</a>
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	<div class="entry-meta"><span class="category-link"><a href="https://politicstoday.org/category/world/">World</a></span><a class="author vcard" href="https://politicstoday.org/author/politics-today/" title="View all posts by Politics Today" rel="author">By <span class="fn">Politics Today</span></a></div>
	
	
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		<a href="https://politicstoday.org/duran-netanyahus-threats-against-turkiye-reflect-israels-growing-isolation/" title="Duran: Netanyahu’s Threats Against Türkiye Reflect Israel’s Growing Isolation" rel="bookmark">Duran: Netanyahu’s Threats Against Türkiye Reflect Israel’s Growing Isolation</a>
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		<a href="https://politicstoday.org/israeli-military-admits-for-first-time-to-firing-on-car-carrying-5-year-old-hind-rajab/" title="Israeli Military Admits for First Time to Firing on Car Carrying 5-year-old Hind Rajab" rel="bookmark">Israeli Military Admits for First Time to Firing on Car Carrying 5-year-old Hind Rajab</a>
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	<div class="entry-meta"><span class="category-link"><a href="https://politicstoday.org/category/middle-east/">Middle East</a></span><a class="author vcard" href="https://politicstoday.org/author/politics-today/" title="View all posts by Politics Today" rel="author">By <span class="fn">Politics Today</span></a></div>
	
	
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			<p>The dramatic increase in women’s enrollment in higher education has, however, not been mirrored when it comes to employment in Turkey. The latest Human Development Index Report published by the United Nations Development Program includes a social gender inequality index, determined by the dimensions of women’s reproductive health, women’s recruitment, and economic activities. The dimension of women’s recruitment is measured by the numbers of women in general assembly and continuation of women to secondary school and higher education. In 2014, Turkey was ranked as 71st among 155 countries, with a 0.359 grade. On the other hand, the ratio of women who at least have secondary education is 39%, while the same ratio among men is 60%. Additionally, the number of women parliament members was 80 in 2017, so the ratio of female members in parliament was only 14%.</p>
<p>When we analyze the causes of this situation, generally we can see the situation to be derived from religious sensibilities and traditional practices, which are believed to encourage the exclusion of women from economic and social life. But that is not the only explanation. The preference long given to “modern women” in Turkey, meaning those who do not, for example, wear a headscarf, has also built up a powerful barrier which prevents the participation of religiously observant women in education, employment and management. But, this fact is ignored.</p>
<p>So, on this year’s International Women’s Day, we face the situation, as in previous years, where the image of “modern women” is brought forward and as before, the religious principles or traditional life might be blamed as the main cause of women being treated as second class citizens. Yet, this behavior causes unfair approaches for women, so Turkey’s women find themselves in a vicious cycle of resentment and unequal treatment. In spite of the fact that many women were treated unfairly between 1997 and 2013, the discriminatory attitudes of women towards other women is not discussed. Furthermore, their attitudes have continued to intensify.</p>
<p>According to November 2016 data of Turkish Statistical Institute on Labor Force, it seems that the labor force participation of women in Turkey is only 32.7%; and the overall employment rate is 27.5%. Women’s participation in business life as well as education are among the foundations for a country’s economic and social development. However, in the criticism of the low employment rates for women in Turkey, the effect of the 1997 coup is completely ignored. There are neither qualitative nor quantitative data on women who were forced to leave school after 1997.</p>
<p>Studies on how many women are prevented from studying, whether they entered into business life, or ended their careers very limited. We do not know what kind of impact the ban had on the economic and social participation of women who were already weak in terms of socio-economic status. This must be compared with the situation for women with a strong socio-economic background, many of whom were able to continue studying by going abroad, or establishing their own businesses, after the 1997 headscarf ban. Even now, in criticism of the education and employment rates of women in Turkey, the loss of human capital caused by the February 28th coup is not mentioned. Although, the February 28th ban imposed systematic discrimination against women, this coup’s sin and its sinners are ignored in analysis of social gender inequality.</p>
<p>Therefore, in order for women to overcome inequality in social life and to guarantee justice among the sexes, practices should be encouraged to ensure equality between women and men, not just among men only. Lessons must be taken from the mistakes of the past, and from the impact of the headscarf ban, which resulted in the ‘othering’ of a large segment of Turkey’s women. Moreover, it should not be forgotten that the greatest discriminatory practice on February 28th was the legitimizing of a “modern” understanding of women in Turkey, which was in fact, entirely illiberal.</p>

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</div><p>The post <a href="https://politicstoday.org/the-lost-human-capital-of-28-february-1997-post-modern-coup-turkey/">The Lost Human Capital of 28 February 1997: Post-modern Coup Turkey</a> appeared first on <a href="https://politicstoday.org">Politics Today</a>.</p>
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