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[hidjabaya01]

Muslim Abaya Dress

The Muslim abaya dress is a traditional garment worn by Muslim women to cover the entire body, except for the face, hands, and feet. It is a loose-fitting, full-length gown, typically made of lightweight and breathable materials such as cotton or chiffon. The abaya dress is often embellished with intricate embroidery, beading, or lace, and comes in a variety of colors and styles to suit different occasions. It is an elegant and modest garment that symbolizes the values of piety and modesty in Islamic culture.

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[mask131]

The French abaya situation simply explained by someone who doesn't give a fuck about all that (1)

[But not giving a fuck doesn't mean you can't educate and inform yourself about the situation]

So, from France, in case you ever want to know, some actual true facts and info about the whole abaya scandal in France. I say real and true facts because France is currently attacked online by a vast campaign of misinformation about the whole abay situation - a campaign that has been identified as Turkish in origin. More precisely, the flood of anti-France messages and misinformation posts about the abaya situation has been linked back to a group called the International Organization to Support the Prophet of Islam. An organization which is very notoriously close to and in league with the Muslim Brotherhood. The fact this campaign of disinformation also likes to take a piss and deform the whole Samuel Patti murder shows what kind of real intentions are behind it all. But so, from your random schmuk and average joe who follows the situation neutrally here and just bases himself on real proven stuff, here is what you can learn.

Why is the abaya forbidden in public French schools? Because of the principle of laicity (also called the principle of secularism). I talked about this in a post before, but France as a modern nation based itself on the principle of "state is split from religion" (unlike other countries such as the USA where religion is part of the government, aka the president swears on a Bible, or England, where the king o queen is also head of church). The principle of laicity, which is one of the fundamental principles of the French Republic, is that if you are part of the government, you have no religion and support no religion (at least publicly). The government, the Republic, the state is suppose to be entirely and fundamentaly neutral because religion is not a public domain - it is a private domain; As a result, everyone representing, embodying or part of the state must present a pure neutrality wen it come to religion with no personal bias or open support for any given cult. It means that the President, the ministers, the prefects, the police, the staff of public hospitals, the teachers of public schools, and all the other members of state-related organizations, cannot bear on themselves any given religious sign or openly preach or favor for a given religion. And that counts for all religions: a nurse of a public hospital cannot be openly Christian when working ; a policeman cannot be openly Muslim when on duty ; a minister cannot be openly Jew when doing political work ; a teacher of public school cannot be openly Buddhist when teaching a class. Religion is a matter of private domain - the same people can randomly start preaching about their religion or wear full religious outfits when they are in the street, off-duty or in their house, no problem, but not when they are doing public work or are located in a "public" area (as in, state and government affiliated organizations, or spaces that are suppose to represent the Republic and its religious neutrality, such as public hospitals and schools). France is supposed to be an areligious nation that respects all the cults by clearly saying there isn't one above the other, and they all have to be secondary in front of the law and the Republican principles. The State before the Church, or the Republic before the Temple, so to speak.

And this religious neutrality actually does extent to the students of public schools. A public school (aka a state-founded and funded school) must be a "safe zone" from all religious, a shelter from all cults, that exists to teach outside of any religious pression, influence or context. There is no religious class in public schools, outside of historical class that evoke theold times like the Middle-Ages, and classes studying long-dead religions (like Greek mythology) ; at most there will be a social awareness class that will be in the obligation of teaching ALL the current active and main religions (so they can't just cover Christianity or just cover Judaism, they'll have to add Buddhism and Sikhism and Islam and more if possible). As I said before, teachers cannot express any bias or personal opinion for any religion to make sure their teaching stays neutral. And, this is where the abay debate comes in, the students are also asked to take part in this neutrality of school. A student cannot perform a public dislay of their personal faith inside the space of the public school. For example, it is forbidden to pray inside a public school - because a public school is not your house, and it is not a religious building. And the same way it is forbidden to wear a religious outfit inside a public school - you can wear it all the way up to the school's gates, but if you want to pass the gates, you have to remove your obvious religious signs, or to hide it away. Mind you, there are things that public schools cannot forbid and that is respected - for example, food restrictions and religious meals are authorized inside a public school, and forcing someone to eat a food they are forbidden from eating is seen as going too far (it is also because it works through the same system that allows students with food allergies to have their own personal meals). But when it comes to outfits and clothes, it is absolutely strict: no religious outfit. And the abaya was forbidden recently precisely because it was deemed by the Republic a religious outfit.

"But... the abaya isn't religious!" you might ask. And you are right! Or rather you are theorically right. The nuance is that in practice, in France, the abay is becoming religious. I'll explain. An abaya is a traditional, cultural piece of clothing worn by women living in Muslim countries - it has been worn for a long time in countries of the Middle-East, and more recently in Maghreb areas. An abaya normally (and I insist on normally) looks like a long, ample dress that covers everything except for the head, feet and hands. And it is just that. Or it SHOULD be just that. If the abaya in France was a simple cultural piece of clothing, the goverment couldn't have forbid its use in public schools. There is no law that can prevent you - to take back the comparison - from wearing a Japanese kimono in a public school, because it is a cultural clothing not a religious one. But the law about religious clothing has a nuance - are also forbidden non-religious items that are worn with clear religious goals or purposes, or that are worn as obvious replacements of religious outfits. And it is in this context that the abay was forbidden: because when you look at most of the abaya worn by young girls in French schools today you'll notice a few bizarre things compared to the "usual" abaya, such as them being so long they cover the feet too, or having additional cloth pieces made to be wrapped around the hair and ears, or hoods that can easily cover up very easily everything but the face. They are basically jilbab by another name - and that is a big part of the problem, because a lot of people in France (Muslim or not muslim) do not know what an abaya is or is supposed to be, and confuse it with other religious outfits. In fact, let(s talk about the big confusion.

The big confusion is due to a lot of things. The abaya gained very strong religious connotations, to the point many young people wrongly believe it to be a religious outfit, because of a lot of elements. For example, the abaya is traditionally worn during Muslim holidays, because it is seen as a typical outfit for religious festivities and Muslim festivals. Many then believe it is meant to be a religious outfit - hence why in France the abaya has slowly been turning into an alternate jilbab. There are also some specific socio-political cases, one in particular has been VERY often brought up: Saudi Arabia. Up until 2018, the abaya was an official outfit for women, that women were forced to wear by the law. It was only in 2018 that women were authorized, by the law, to have the choice of wearing something else than an abaya - as long as it is a "decent" and "respectful" outfit (by Muslim standards of course). (This decision was part of the wave of slight progress for women rights in Saudi Arabia, such as the lift of the ban that forbade women to drive cars). And finally there's... the social media. I am sorry, but social media are evil and did worse than good, and they play a big part into the whole confusion about the abaya, making a whole generation of teens believe the abaya was somehow a religious piece of clothing.

(Given there is a limit to text posts on Tumblr, I will put the rest in a second part)

[hello-chadespinoza-blog]

Top tips to choose your perfect Arabic kaftan dresses and Abaya

Whenever it is time to make some fresh additions to your wardrobe collection, no one wants to pick wrong outfits. Outfits which will keep hanging over the hangers for years and you won’t find one single perfect occasion to style that dress. So, first thing first, a good outfit can be bought if only you know your body type pretty well. Similarly, when you plan to buy some new Arabic Kaftan dresses for yourself, try considering your body shape at first place. The reason is that not all style trends suit all body shapes and that is absolutely fine. Once you know what looks best on you, you will look your stylish best in every outfit you would adorn.

So, here are quick tips for choosing perfect kaftans and abayas!

When it comes to a kaftan dress, undoubtedly these stylish outfits are the most popular among fashionistas. Just type three words on the internet Abaya Online USA, and you will how much in vogue these modern Islamic outfits are. Especially among those, who aim to preserve the affection and values of their religion amidst public along with a balances style quotient, know how to choose a stylish kaftan and abaya.

Kaftan for apple body shape: Women whose body is apple shaped have round shoulders, a heavy bust and a bottom which is flattish. So, they should pick a kaftan or an abaya which is soft and flowy, straight in shape and fit the body slightly.

Kaftans for a pear body shape: Women whose body is pear shaped have their shoulders smaller or narrower than hips. They also have a small bust. They should pick a kaftan that makes their shoulders appear broader so that their upper and lower halves of the body are balanced. In such case, kaftans that have draping around the chest are best suited.

Kaftan for Hourglass body shape: For women with such a body shape, body-fitted kaftans with print on them would definitely make them stand out.

Kaftan for a broad figure: Women with broad figures should go for kaftans and abayas that look like playsuits and long tunics.

[rosamafashion]

Shop for stylish hijabs and female Islamic apparel online.

This term is used in the Qur'an to refer to the dividing of the security-giving curtain. Due to recent technological advancements, you can now buy Islamic kimonos online. The Muslim commandment in the Quran is to approach the women of the Blessed Prophet  wear the hijab, and provide a cloak or division of speech. Then, through law and Hadith, the concept of the hijab as a piece of apparel emerged.

modern hijab Different terminologies that are equivalent to hijab are used throughout the Qur'an, including khimar and jilbab. Muslim women must wear clothing and can't show off their beauty in public. They should keep covered, as prescribed by the Koran, and "shoot the cymbals on their bosoms." In any case, the concept of donning the cloak has evolved, indicating that the show's application and style change depending on socioeconomic contrasts in other parts of the world. The hijab is only permitted to be worn in a few specific circumstances, yet it is given strict priority in some parts of the world. For instance, the cover is crucial for women in Saudi society, and the majority of them purchase Purchase a kimono from Islam then, either online or in a store restricted in instructional foundations once again in Turkey and France.

Muslim women should wear fully encasing free dresses to distract them from their sexuality. They ought to wear a coat, a sarong, or a hive of bees to cover their heads. Many experts have different opinions on how much clothing they require to handle the problems with the Modern Muslim Hijabs Online. Some people agree that the woman should cover her entire body, including her hands, feet, and face, while others let her show just her shoulders while still keeping the rest of the body covered. The requirements of the cloak can be modified for young women because they should get practise in many areas beginning with pregnancy and moving forward.

Different cover types exist.

Contrasts in the region and culture are the underlying source of contrast. Muslim women can be seen in Pakistan, India, and other countries on the Indian subcontinent donning a burqa, a modest Islamic dress with two covers for their hair. Although the burqa is typically dark, women use various types depending on their preferences and fashion sense. Ladies in this region, near the Negev, wear a shroud that covers their head, face, and torso. Additional Kimono Styles Abaya is an outer garment worn by women that often consists of a dark caftan and covers them from head to toe. In Bedouin Bay and the Middle East, the abaya is often worn and harmfully woven. Poshiya, a cotton sail with rounded tubes attached to the cover, is another two-piece sail for women. Boekhout is the other cover that resembles a parka but is only worn on the chest. The lines are frequently woven beautifully. Afghan women's hair is covered from head to toe, and they have grills all over their bodies to help them see. The typical Iranian shroud is called a chador, and it is a huge, semi-round garment that covers women from the tops of their heads to the bottoms of their feet.

For More Info:-

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Best places to buy abayas online (USA)??

[hidjabaya01]

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[scripttorture]

Hi! A minor antagonist of mine survived the genocide/torture of his species (sci-fi setting) as a child. He's now a young adult and suffers from nightmares, memory problems, anxiety, etc. My worry comes from him being an antagonist who is in a position of power now and who ignores/implicitly encourages the extensive abuse/torture of someone beneath him because their people are the ones that perpetrated the genocide. Is this skirting too close to the 'torture survivors are evil' trope?

Honestly I think the best answer to this one is: how many survivor characters do you have in the story?

 Purely from a writing perspective I think that you need multiple survivors in any story focused on genocide. Because if you only have one survivor then you’ll struggle to really communicate the scale of what happened.

 I had an ask a while back about competing communities (I can’t seem to find it-) where I talked at length about how torture and genocide imply communities of abusers and communities of survivors. Because we’re talking about a scale of tens or hundreds of thousands of victims.

 So if the genocide is a big part of the background to this story then it should effect more then two characters. Because we’re not just talking about a single ‘abuser’ and a single victim here.

 Think about where you can have other effected characters and how those characters were effected.

 Are there people who got away just in time, missing the worst of it? Do they have survivors guilt? How many members of their extended families did they lose?

 Are there people with tales similar to this antagonist? How did they survive? Did they do things they regret? Conversely do they feel justified in doing what they had to in order to survive? Perhaps they don’t feel like they took any active role in their own survival. Did their families make it? Their friends? How big are the gaps in their lives?

 Were there ex-patriot or diaspora communities away from the areas the genocide took place? How has the genocide effected their politics? How many friends and relatives did they lose? Has it made their community feel stronger, more involved in each other’s growth and safety? Has it led them to open their doors to refugees and survivors of their own species? Has it led them to do the same for other vulnerable groups?

 I was reading the work of a Holocaust survivor a few weeks ago and I was struck by her observation that for survivors this was not something that ended. Yes she was freed from the death camps, yes she lived and yes she emigrated to the USA. But the experience moved with her and (from what I can remember of her words) ‘continued on the streets of Boston.’

 She spoke about how she was the last person left in her father’s line. That entire side of the family had been murdered.

 And that, that is what genocide is for survivors: the holes in their lives where other people used to be. People they loved and cherished. People they passed on the street. Strangers that they connected to however briefly.

 Holes.

 You communicate that to your readers by showing the people who are left and having them show what they lost in simple every day terms.

 When I was a child there was a section of the souk which was full of jewellers. Most of them were Yemeni. And I liked shiny things as much as the next mammal but I never paid the Yemenis much mind. They tended to sell a lot of big, gold pieces, well out of a child’s price range and I didn’t find the style particularly pretty.

 So I’d say my salaams and walk on past to the stalls that sold antiques or Afghani pieces to look at semi-precious stones I could afford.

 They were young men, the Yemenis. They were probably only a decade older then me, if that. They were probably married. They may have had young children. A lot of immigrants in Saudi come over when young and have families (whether those families are with them or ‘back home’), this holds true of my family as well.

 One day the government decided it didn’t want them any more, they changed the visa laws. It did not quite happen overnight but the Yemenis left.

 There’s been a famine in Yemen since 2016. And I wonder how many of those men who smiled and said salaam as I passed are still alive. I wonder how many of them got typhoid when the infrastructure collapsed completely. I wonder how many of their children died and how many of them will be crippled for the rest of their lived because of hunger.

 I could tell you about their neat clothes and carefully slicked back hair. I could tell you how much effort they put into their winning smiles and how they’d try to persuade my mother to stop and look even though she wore horribly unfashionable abayas. (The rich white women all wore terrible abayas as far as I can remember.)

 And that’s genocide. Seen from a remove.

 Survivors are not saints. The urge to put survivors of global atrocities up on a pedestal as if everything they do and say contains exceptional moral insight is… flawed. Surviving something awful doesn’t make people morally worse and it also doesn’t make people morally better. Acting ethically is something everyone chooses to do or not.

 I don’t think there’s anything necessarily ‘wrong’ with having a survivor be one of the bad guys in your story. They’re people and they can make bad decisions like anyone else. As long as they’re not the only survivor in the story. Because you only get that implication when you’ve got one point of representation.

 So include the community. Think about where you can work in other survivors. Think about the diversity of experience there. Think about how to communicate the scale you need to justify the term ‘genocide’.

 There are a lot of books and survivor accounts of the genocides that have occurred since the 1900s. They’re difficult reading but I think picking up a few could really help you understand the kind of scale and diversity of experience you’re aiming for.

 Mao’s Great Famine is a good one for scale but it doesn’t really focus on survivor accounts. I found that made it slightly easier reading. I still haven’t read all of We Wish To Inform You That Tomorrow We Will Be Killed With Our Families but it does contain interviews with people who were directly effected and people in the diaspora community. That may be helpful.

 I think Amnesty International would also be a good source here. There are currently ongoing genocides in China and Burma which you should be able to find a decent amount of information on. The effected groups are the Uighurs and the Rohingya. There are diaspora communities for both groups and interviews with multiple survivors available online.

 There are other genocides happening at the moment, but I think you’ll find the most free, English information and interviews looking at these two.

 Overall, I don’t think there’s anything wrong with this scenario so long as you take steps to make sure this villain isn’t the only survivor we see. The message that abused people go on to abuse others only comes across if you have a single survivor. And I really think that your story will be deeper and richer in a lot of ways by including others.

 Survivors are people. Most of the time I say that to encourage people to remember their positive capacities: their passions and relationships. But it goes both ways.

 Survivors are people; which means we shouldn’t paint them all as saints and we shouldn’t paint them all as devils.

 I hope that helps :)

Edit: Typos, whoops. Thank you for catching that.

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