Back
About RSIS
Introduction
Building the Foundations
Welcome Message
Board of Governors
Staff Profiles
Executive Deputy Chairman’s Office
Dean’s Office
Management
Distinguished Fellows
Faculty and Research
Associate Research Fellows, Senior Analysts and Research Analysts
Visiting Fellows
Adjunct Fellows
Administrative Staff
Honours and Awards for RSIS Staff and Students
RSIS Endowment Fund
Endowed Professorships
Career Opportunities
Getting to RSIS
Research
Research Centres
Centre for Multilateralism Studies (CMS)
Centre for Non-Traditional Security Studies (NTS Centre)
Centre of Excellence for National Security
Institute of Defence and Strategic Studies (IDSS)
International Centre for Political Violence and Terrorism Research (ICPVTR)
Research Programmes
National Security Studies Programme (NSSP)
Social Cohesion Research Programme (SCRP)
Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
Other Research
Future Issues and Technology Cluster
Research@RSIS
Science and Technology Studies Programme (STSP) (2017-2020)
Graduate Education
Graduate Programmes Office
Exchange Partners and Programmes
How to Apply
Financial Assistance
Meet the Admissions Team: Information Sessions and other events
RSIS Alumni
Outreach
Global Networks
About Global Networks
RSIS Alumni
Executive Education
About Executive Education
SRP Executive Programme
Terrorism Analyst Training Course (TATC)
International Programmes
About International Programmes
Asia-Pacific Programme for Senior Military Officers (APPSMO)
Asia-Pacific Programme for Senior National Security Officers (APPSNO)
International Conference on Cohesive Societies (ICCS)
International Strategy Forum-Asia (ISF-Asia)
Publications
RSIS Publications
Annual Reviews
Books
Bulletins and Newsletters
RSIS Commentary Series
Counter Terrorist Trends and Analyses
Commemorative / Event Reports
Future Issues
IDSS Papers
Interreligious Relations
Monographs
NTS Insight
Policy Reports
Working Papers
External Publications
Authored Books
Journal Articles
Edited Books
Chapters in Edited Books
Policy Reports
Working Papers
Op-Eds
Glossary of Abbreviations
Policy-relevant Articles Given RSIS Award
RSIS Publications for the Year
External Publications for the Year
Media
Cohesive Societies
Sustainable Security
Other Resource Pages
News Releases
Speeches
Video/Audio Channel
External Podcasts
Events
Contact Us
S. Rajaratnam School of International Studies Think Tank and Graduate School Ponder The Improbable Since 1966
Nanyang Technological University Nanyang Technological University
  • About RSIS
      IntroductionBuilding the FoundationsWelcome MessageBoard of GovernorsHonours and Awards for RSIS Staff and StudentsRSIS Endowment FundEndowed ProfessorshipsCareer OpportunitiesGetting to RSIS
      Staff ProfilesExecutive Deputy Chairman’s OfficeDean’s OfficeManagementDistinguished FellowsFaculty and ResearchAssociate Research Fellows, Senior Analysts and Research AnalystsVisiting FellowsAdjunct FellowsAdministrative Staff
  • Research
      Research CentresCentre for Multilateralism Studies (CMS)Centre for Non-Traditional Security Studies (NTS Centre)Centre of Excellence for National SecurityInstitute of Defence and Strategic Studies (IDSS)International Centre for Political Violence and Terrorism Research (ICPVTR)
      Research ProgrammesNational Security Studies Programme (NSSP)Social Cohesion Research Programme (SCRP)Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
      Other ResearchFuture Issues and Technology ClusterResearch@RSISScience and Technology Studies Programme (STSP) (2017-2020)
  • Graduate Education
      Graduate Programmes OfficeExchange Partners and ProgrammesHow to ApplyFinancial AssistanceMeet the Admissions Team: Information Sessions and other eventsRSIS Alumni
  • Outreach
      Global NetworksAbout Global NetworksRSIS Alumni
      Executive EducationAbout Executive EducationSRP Executive ProgrammeTerrorism Analyst Training Course (TATC)
      International ProgrammesAbout International ProgrammesAsia-Pacific Programme for Senior Military Officers (APPSMO)Asia-Pacific Programme for Senior National Security Officers (APPSNO)International Conference on Cohesive Societies (ICCS)International Strategy Forum-Asia (ISF-Asia)
  • Publications
      RSIS PublicationsAnnual ReviewsBooksBulletins and NewslettersRSIS Commentary SeriesCounter Terrorist Trends and AnalysesCommemorative / Event ReportsFuture IssuesIDSS PapersInterreligious RelationsMonographsNTS InsightPolicy ReportsWorking Papers
      External PublicationsAuthored BooksJournal ArticlesEdited BooksChapters in Edited BooksPolicy ReportsWorking PapersOp-Eds
      Glossary of AbbreviationsPolicy-relevant Articles Given RSIS AwardRSIS Publications for the YearExternal Publications for the Year
  • Media
      Cohesive SocietiesSustainable SecurityOther Resource PagesNews ReleasesSpeechesVideo/Audio ChannelExternal Podcasts
  • Events
  • Contact Us
    • Connect with Us

      rsis.ntu
      rsis_ntu
      rsisntu
      rsisvideocast
      school/rsis-ntu
      rsis.sg
      rsissg
      RSIS
      RSS
      Subscribe to RSIS Publications
      Subscribe to RSIS Events

      Getting to RSIS

      Nanyang Technological University
      Block S4, Level B3,
      50 Nanyang Avenue,
      Singapore 639798

      Click here for direction to RSIS

      Get in Touch

    Connect
    Search
    • RSIS
    • Publication
    • RSIS Publications
    • CO16219 | Fashion, Feminism or Freedom: Dissecting France’s Ban on Burkini
    • Annual Reviews
    • Books
    • Bulletins and Newsletters
    • RSIS Commentary Series
    • Counter Terrorist Trends and Analyses
    • Commemorative / Event Reports
    • Future Issues
    • IDSS Papers
    • Interreligious Relations
    • Monographs
    • NTS Insight
    • Policy Reports
    • Working Papers

    CO16219 | Fashion, Feminism or Freedom: Dissecting France’s Ban on Burkini
    Paul Hedges

    29 August 2016

    download pdf

    Synopsis

    The recent ban and legal rulings on the burkini (Islamic swimsuit) in a number of French towns raises questions about the aims of the policy, as well as the way women’s bodies are used as the ideological battlefield between cultures.

    Commentary

    THE FRENCH town of Cannes and about 30 others recently banned the wearing of a full body swimsuit termed the burkini. It was a controversial move that was first upheld in the courts but now overturned by France’s highest court. However, many French politicians seem ready to defy the legal rulings. The legislation was placed within the context of France’s current state of emergency following a number of terrorist attacks upon the country. In particular, the issue of public order has been raised as one concern, while it has also been termed a costume of “Islamic extremism”. It has also been called an “enslavement of women” opposed to French values of gender equality.

    Within France a number of factors need to be considered. One is France’s strict vision of secularism, known as laïcité, where religion is removed from the public sphere. This provides the context in which the full face veil is banned in France, the only European country apart from Belgium with such a ban. Notably, though, the burkini does not cover the face. Another is the political rise of right wing groups, often promoting anti-Muslim rhetoric. With elections coming up, politicians need to appeal to the kind of constituency such parties reach out to.

    Muslim Sentiments

    On a pragmatic basis, though, the move seems problematic. Given that many Muslims understand that veiling and covering the body, except the hands and feet, to be a religious obligation, this French move on the burkini is likely to provoke quite a strong reaction. Commentators have already noted that one reason why France has been particularly prone to terrorism endorsed in the name of Islam is because many Muslims there feel that their tradition is unfairly discriminated against and singled out. This ban which specifically targets Muslims is likely to feed strongly into such sentiments and as such only stoke the fires of ill-will and social enmity.

    Within this context we should address a number of issues that are related to this ban.

    Human Rights and Feminism(s):

    As noted, one reason for banning the burkini is that it is seen as a sign of oppression of women and against French values. Certainly, for many in France, the ban seems to be considered consistent with their notions of equality and feminism. However, questions are raised in relation to international Human Rights legislation and standards about the right not simply to believe freely but also to manifest religion. That is to say, to be able to freely and openly follow the teachings of the religion.

    In this respect, the ban seems a violation of these standards. Furthermore, feminism and women’s rights does not simply sit on the French side. Increasingly it is recognised that we live in a world, which despite decades of women’s rights improvements, is still dominated by men and patriarchal values. One aspect of this is the commoditisation of the female body for the male gaze.

    For many women, not simply Muslims, refusing to be part of a system that hyper-sexualises the (female) body and suggests that women should be on parade for judgement and public display is a key feminist principle. As such, the burkini may be seen as feminist. The arguments on this are then far more complicated than either side typically portrays.

    Veiling across Religions:

    Today, many Muslims understand veiling and in particular full body covering to be a religious value. It has become more visible of late as increasing numbers of Muslim women wear the hijab as an expression of their  religiosity. The Qur’anic injunctions involved enjoin both men and women to dress modestly, cast down their glances and guard their private parts. Read in parallel with hadith and traditions, many Muslims understand that the Qur’an commands them to cover their heads and let their headgear extend onto their bosoms, which scholars have interpreted to cover their ears, neck and chest.

    Whichever interpretation is followed, it has become a general sign of Islamic orthodoxy; the desire to return to the true teachings of the religion is not, however, synonymous with becoming more extreme or insular. As such the suggestion of some French politicians that this is aimed at “extremist” Islam is called into question. Many “Moderate” Muslims also see veiling as a religious requirement.

    Moreover, in the European context, while the veiling of Muslim women is an issue, the fact that the vast majority of Christian nuns also wear a head covering is not generally called into question. There certainly seems to be unequal treatment in this context. Will French nuns be arrested if they go onto a beach wearing the garb of their religious order, or wearing a burkini? Veiling is therefore not simply, and never has been, just an Islamic concept.

    Women’s Bodies as the Battlefield of Ideology

    It is clear that in the contemporary French ban we see a continuation of battles of ideology being fought by men on and over women’s bodies. This has long characterised patriarchal societies. Whether this is a question about social status or religious belief, very often the notion that women need protecting or saving (either by veiling or unveiling – each can be seen either way) becomes a pawn in wider power games.

    Whether the burkini ban is a religious issue, a secular policy issue, or a counter extremism issue the fact that the battlefield is the female body should not surprise us. The question of women’s rights, while foregrounded, certainly needs more careful consideration.

    About the Author

    Paul Hedges PhD is Associate Professor in Interreligious Studies for the Studies in Inter-Religious Relations in Plural Societies (SRP) Programme, S. Rajaratnam School of International Studies (RSIS), Nanyang Technological University, Singapore. He maintains a blog on Interreligious Studies and related issues at: www.logosdao.wordpress.com.

    Categories: RSIS Commentary Series / Religion in Contemporary Society / Terrorism Studies / Europe / Middle East and North Africa (MENA) / Global

    Synopsis

    The recent ban and legal rulings on the burkini (Islamic swimsuit) in a number of French towns raises questions about the aims of the policy, as well as the way women’s bodies are used as the ideological battlefield between cultures.

    Commentary

    THE FRENCH town of Cannes and about 30 others recently banned the wearing of a full body swimsuit termed the burkini. It was a controversial move that was first upheld in the courts but now overturned by France’s highest court. However, many French politicians seem ready to defy the legal rulings. The legislation was placed within the context of France’s current state of emergency following a number of terrorist attacks upon the country. In particular, the issue of public order has been raised as one concern, while it has also been termed a costume of “Islamic extremism”. It has also been called an “enslavement of women” opposed to French values of gender equality.

    Within France a number of factors need to be considered. One is France’s strict vision of secularism, known as laïcité, where religion is removed from the public sphere. This provides the context in which the full face veil is banned in France, the only European country apart from Belgium with such a ban. Notably, though, the burkini does not cover the face. Another is the political rise of right wing groups, often promoting anti-Muslim rhetoric. With elections coming up, politicians need to appeal to the kind of constituency such parties reach out to.

    Muslim Sentiments

    On a pragmatic basis, though, the move seems problematic. Given that many Muslims understand that veiling and covering the body, except the hands and feet, to be a religious obligation, this French move on the burkini is likely to provoke quite a strong reaction. Commentators have already noted that one reason why France has been particularly prone to terrorism endorsed in the name of Islam is because many Muslims there feel that their tradition is unfairly discriminated against and singled out. This ban which specifically targets Muslims is likely to feed strongly into such sentiments and as such only stoke the fires of ill-will and social enmity.

    Within this context we should address a number of issues that are related to this ban.

    Human Rights and Feminism(s):

    As noted, one reason for banning the burkini is that it is seen as a sign of oppression of women and against French values. Certainly, for many in France, the ban seems to be considered consistent with their notions of equality and feminism. However, questions are raised in relation to international Human Rights legislation and standards about the right not simply to believe freely but also to manifest religion. That is to say, to be able to freely and openly follow the teachings of the religion.

    In this respect, the ban seems a violation of these standards. Furthermore, feminism and women’s rights does not simply sit on the French side. Increasingly it is recognised that we live in a world, which despite decades of women’s rights improvements, is still dominated by men and patriarchal values. One aspect of this is the commoditisation of the female body for the male gaze.

    For many women, not simply Muslims, refusing to be part of a system that hyper-sexualises the (female) body and suggests that women should be on parade for judgement and public display is a key feminist principle. As such, the burkini may be seen as feminist. The arguments on this are then far more complicated than either side typically portrays.

    Veiling across Religions:

    Today, many Muslims understand veiling and in particular full body covering to be a religious value. It has become more visible of late as increasing numbers of Muslim women wear the hijab as an expression of their  religiosity. The Qur’anic injunctions involved enjoin both men and women to dress modestly, cast down their glances and guard their private parts. Read in parallel with hadith and traditions, many Muslims understand that the Qur’an commands them to cover their heads and let their headgear extend onto their bosoms, which scholars have interpreted to cover their ears, neck and chest.

    Whichever interpretation is followed, it has become a general sign of Islamic orthodoxy; the desire to return to the true teachings of the religion is not, however, synonymous with becoming more extreme or insular. As such the suggestion of some French politicians that this is aimed at “extremist” Islam is called into question. Many “Moderate” Muslims also see veiling as a religious requirement.

    Moreover, in the European context, while the veiling of Muslim women is an issue, the fact that the vast majority of Christian nuns also wear a head covering is not generally called into question. There certainly seems to be unequal treatment in this context. Will French nuns be arrested if they go onto a beach wearing the garb of their religious order, or wearing a burkini? Veiling is therefore not simply, and never has been, just an Islamic concept.

    Women’s Bodies as the Battlefield of Ideology

    It is clear that in the contemporary French ban we see a continuation of battles of ideology being fought by men on and over women’s bodies. This has long characterised patriarchal societies. Whether this is a question about social status or religious belief, very often the notion that women need protecting or saving (either by veiling or unveiling – each can be seen either way) becomes a pawn in wider power games.

    Whether the burkini ban is a religious issue, a secular policy issue, or a counter extremism issue the fact that the battlefield is the female body should not surprise us. The question of women’s rights, while foregrounded, certainly needs more careful consideration.

    About the Author

    Paul Hedges PhD is Associate Professor in Interreligious Studies for the Studies in Inter-Religious Relations in Plural Societies (SRP) Programme, S. Rajaratnam School of International Studies (RSIS), Nanyang Technological University, Singapore. He maintains a blog on Interreligious Studies and related issues at: www.logosdao.wordpress.com.

    Categories: RSIS Commentary Series / Religion in Contemporary Society / Terrorism Studies

    Popular Links

    About RSISResearch ProgrammesGraduate EducationPublicationsEventsAdmissionsCareersVideo/Audio ChannelRSIS Intranet

    Connect with Us

    rsis.ntu
    rsis_ntu
    rsisntu
    rsisvideocast
    school/rsis-ntu
    rsis.sg
    rsissg
    RSIS
    RSS
    Subscribe to RSIS Publications
    Subscribe to RSIS Events

    Getting to RSIS

    Nanyang Technological University
    Block S4, Level B3,
    50 Nanyang Avenue,
    Singapore 639798

    Click here for direction to RSIS

    Get in Touch

      Copyright © S. Rajaratnam School of International Studies. All rights reserved.
      Privacy Statement / Terms of Use
      Help us improve

        Rate your experience with this website
        123456
        Not satisfiedVery satisfied
        What did you like?
        0/255 characters
        What can be improved?
        0/255 characters
        Your email
        Please enter a valid email.
        Thank you for your feedback.
        This site uses cookies to offer you a better browsing experience. By continuing, you are agreeing to the use of cookies on your device as described in our privacy policy. Learn more
        OK
        Latest Book
        more info