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additional light on this animosity with which the practice of veiling is viewed in many Western democratic settings and to explain this peculiar hate-love position of the West to the Muslim practice of veiling. Some questions surrounding the issue of Islamic veiling from the point of view of gender equality

In: Religion & Human Rights

a veil is not viewed as utter submission to religion and societal norms of patriarchy; rather, it is a negotiated and conscious choice. In such accounts the Islamic veil is liberating: by imbuing “women with a kind of moral and religious authority” the Islamic dress styles discouraged harassment

In: Central Asian Affairs

141 12 hrcd [ 2001 ] DAHLAB v. SWITZERLAND Freedom of religion Article 9 Prohibition of discrimination Article 14 Teacher prohibited form wearing the Islamic veil while on duty On 15 February 2001 a Chamber of the European Court of Human Rights declared inadmissible the application in the case

In: Human Rights Case Digest
Editors-in-Chief: Vincenzo Cicchelli and Sylvie Octobre
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Call for Papers
Volume 2 – Issue 2: “Protest, Extremism and Political Radicalization”

Volume 3 – Issue 1: “Youth Policies in Europe”

Youth and Globalization is an academic forum for discussion and exchanges, a space for intellectual creativity on all questions relating to youth in a globalizing world. Its aim is to provide an innovative understanding of youth studies in a global context based on multiscalar (both local and global), multilevel (economic, political, social), transnational, and multidisciplinary approaches.

Drawing on both theoretical and empirical research, and in addition to and as a complement of the Brill book series Youth in a Globalizing World, the journal explores how young people relate to globality and its outcomes.

Globalization is an economic phenomenon, linked to the domination of an increasingly financialized capitalism. Is has also an important cultural dimension, due to increasing mobility of cultural goods, global icons, imaginaries, global technoscapes, migration, and diasporas. On a political level, national and international policies affect the ways in which young people relate to the world, from educational programs (e.g., teaching foreign languages, with mobility as part of education, as in the Erasmus program, etc.) to job markets to leisure activities.

Young people both are affected by and are the actors of the globalization of everyday life. Mobility (travel, migration, education), multicultural backgrounds, relations to educational and job markets, demands for leisure recognition, transformation of families and of childhood and youth, and the proliferation and development of youth cultures are among the changing factors that Youth and Globalization investigates.

Consequently, the journal invites scholars to address such questions as:
• Are we witnessing the globalization, the localization, or the hybridization of the conditions of youth?
• How do young people, even in an ephemeral way, experience cultures that were once considered exotic or peripheral?
• What are the links between transnational economics, political and institutional structures, transnational processes of flexibility at work and change in welfare state regimes, and the transition to adulthood?
• What about the sense of local belonging in a supposedly global age? What conceptions of democracy and human rights are held, shared, and performed by young people in a global context?
• What is the downside of the normative injunctions, widespread among younger generations in Western societies, to be open-minded and curious?
And how do young people cope with this pressure?

Youth and Globalization invites contributions from scholars and advanced researchers that promote dialog in a way that resonates with academics, practitioners, policy-makers, and students as well as the general reader. The journal publishes peer-reviewed articles (8,000-9,000 words), book reviews (up to 1,200 words), and interviews/conversations (not to exceed 2,500 words). Submissions should conform to the Instructions for Authors, available below as a downloadable PDF.

For editorial queries and proposals, please contact the Youth and Globalization Editorial Office.

For book review queries, please contact the book review editor, Peter Holley.

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In: Unveiling the French Republic: National Identity, Secularism, and Islam in Contemporary France
In: Unveiling the French Republic: National Identity, Secularism, and Islam in Contemporary France
The Islamic Veil Affairs (2003-4 and 2009-2011), which led to the banning of Muslim girls wearing Islamic headscarves in French public schools and women wearing full-face veils in public, have raised serious concerns about the relationship between secularism and the freedom of religious expression.

In Unveiling the French Republic: National Identity, Secularism, and Islam in Contemporary France, Per-Erik Nilsson engages in a careful critical analysis of the Veil Affairs. His critique, for the most part, is not on the decision of Muslim women to wear the veil but rather on the misuse of secular ideology to justify religious intolerance and mask ethnic prejudice.
In: Empires and Walls
Author: Stacey Scriver

This chapter assesses public discourse in relation to the Islamic veil debate in Ireland. In particular it questions why the Islamic veil did not emerge as a serious point of contention or an issue requiring legislative action, as it did in other European states including the UK and France. Using

In: Muslims at the Margins of Europe

Dress has often been called ‘second skin’ – but what does that mean? Certainly dress is intimate, but how does that physical and emotional intimacy actually develop? In this chapter, based on extensive fieldwork with hijab-wearing Muslim women in Finland, I explore the material-embodied, social and emotional processes related to dress and dressing. The interplay between dress and body works simultaneously in two directions: when body becomes dressed, dress becomes embodied. In this process, material comes to matter in three ways: first, how it touches the skin and provokes sensory comfort or discomfort. Second, materials underpin the shape and look of dress and so influence how the dressed body appears. Third, movement of material in relation to body either covers or exposes the body. These factors contribute to feelings of comfort/discomfort and protection/vulnerability experienced by the wearer of the clothes. By such means, dress becomes embodied, which contributes to the internalisation of religious habitus in the case of ‘Islamic’ veiling. Moreover, as hijab becomes embodied, Islam becomes represented. The hijab in ‘the West’ is a controversial dress, both defended and criticised passionately. The debates reflect back to the hijab-wearing Muslim women through the forms of harassment they face. In order to feel protected against such harassment the women develop dress strategies that aim to reduce their vulnerability. Thus the reactions to the hijab pose a threat against which hijab as dress can be used: ultimately this chapter argues that hijab is both exposing the women and protecting them.

In: Fashion and Its Multi-Cultural Facets