Politics of the Veil

1. Despite reservations about the headscarf, the political scientist Mossuz-Lavau argues against the law to ban headscarves. What is at the crux of her argument? Is it valid? (162)
Mossuz-Lavau’s argument against headscarves is certainly one of empathy. When she passes by a woman wearing a headscarf, her initial feeling is a “pang of emotion.” This response is onset by her personal experience, as she was once deprived of sexual liberation. In her mind, this gives her a connection to the woman with scarves, while it also evokes emotion based on the principles of sexual freedom. I understand where Mossuz-Lavau is coming from, and she clearly feels very strongly about this matter for the right reasons. However, regardless of the emotional ties she feels to these women, her opinion is still simply her own opinion.
2. What are the implications when we talk about bringing Muslim women up to the standard of their French sisters (or western sisters)? (172)
The idea of “bringing Muslim women up to the standard of their French sisters” lies within the culture of these two groups. It is quite evident from the readings that the French and the Muslims hold very different standards of identity in regards to gender and sexuality. The French believe that “the individual is the essential human, regardless of religion, ethnicity, social position, or occupation. When they are abstracted from these traits, individuals are considered to be the same, that is, equal”. On the other hand, the Islamic belief is that “sex and sexuality pose problems that must be addressed and managed… Modest dress, represented by the headscarf or veil for women and loose clothing for men, is a way of recognizing the potentially volatile and disruptive effects of sexual relations between women and men” (Scott).
These implications are urging the Muslims to be open to more westernized views about women roles, sexuality and gender equality. In my opinion, comparing these two cultures and attempting to change one to be like the other only creates tension and causes further problems. The Islam culture may be extremely modest and unfair to women, but I cannot imagine that encouragement to copy another culture will be taken anything but offensively by them.

3. How does the author come to the conclusion that “rather than resolving the problem of integrating Muslims into French society, the law banning headscarves has exacerbated it”? (179)
The author’s conclusion is put into the context of discrimination of veiled women in France. There is extensive confusion when it comes to these laws, and questions are raised regarding the regions in which headscarf laws are allocated. It is this misinformation of the scarf that causes confusion of the two cultures. Essentially, the French culture is oppressing scarf-wearing Muslim women. It seems to me that if both groups were more educated on the other group and the situation, these issues could be solved.
https://youtu.be/SLVbjrPYsLM