DOCSLIB.ORG

In the United States District Court for the Eastern District of Oklahoma

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
In the United States District Court for the Eastern District of Oklahoma IN THE UNITED STATES DISTRICT COURT FOR THE EASTERN DISTRICT OF OKLAHOMA EYVINE HEARN and NASHALA ) HEARN, a minor, suing through her ) next friend, EYVINE HEARN, ) ) Plaintiffs, ) ) UNITED STATES OF AMERICA, ) ) Plaintiff-Intervenor, ) C.A. No.: CIV 03-598-S ) v. ) ) MUSKOGEE PUBLIC SCHOOL ) DISTRICT 020; et al., ) ) Defendants. ) ____________________________________) UNITED STATES’ MEMORANDUM OF LAW IN SUPPORT OF ITS CROSS-MOTION FOR SUMMARY JUDGMENT AND IN OPPOSITION TO DEFENDANTS’ MOTION FOR SUMMARY JUDGMENT At issue in this case is whether a school district can bar a Muslim student from wearing a religious headscarf, known as a hijab, under the district’s dress code. As a matter of equal protection, free exercise of religion, and free speech, the school district cannot do so because the undisputed facts show: (1) the dress code is not a generally applicable policy, and the district has reserved for itself the right to make exceptions to the dress code on a case-by-case basis, and in fact has permitted other students to wear head coverings for various non-religious reasons; (2) Nashala has worn her hijab throughout the 2003-2004 school year without any material disruption; (3) the district permitted Nashala to wear her hijab until September 11, 2003; and (4) the district permits non-Muslim students to wear religious clothing and accessories. Thus, the United States moves for summary judgment on its Fourteenth Amendment claim, and opposes Defendants’ motion for summary judgment. STATEMENT OF UNDISPUTED FACTS1 The Parties 1. Defendant Muskogee Public School District, Independent School District No. I-20 of Muskogee County, Oklahoma (“district”), is a public school district created and existing under the laws of the State of Oklahoma. (Defs.’ Mot. for Summ. J. ¶ 1 [hereinafter Defs. Br.]; Defs.’ Answer ¶ 2.3 (Nov. 24, 2003); Pls.’ 1st Am. Compl. ¶ 2.3.) 2. Individual defendants are administrators employed by the district and are sued in their official capacities. (Pls.’ 1st Am. Compl. ¶¶ 2.4-2.6; Defs.’ Answer ¶¶ 2.4-2.5.) 3. Plaintiff Nashala Hearn is a sixth grade student at Benjamin Franklin Science Academy (“Franklin”) in the district. (Pls.’ 1st Am. Compl. ¶ 2.2.) 4. Plaintiff Eyvine Hearn is Nashala’s father. (Id.) 5. The United States is a plaintiff-intervenor. (Minute Order (Apr. 12, 2004).) Defendants’ Dress Code Policy 6. The district has adopted a dress code policy for Franklin and other elementary schools which states, in relevant part, “[s]tudents shall not wear . hats, caps, bandannas, plastic caps, or hoods on jackets inside the building . .” (Defs. Br., Ex. A at 4.) 7. The dress code does not state that hijabs are prohibited. (Id.) 8. The dress code does not provide for exceptions for religious garb. (Id.) 9. The purposes of the dress code are to preserve safety and discipline at the school and to maintain the school as a “religion-free zone.” (Defs. Br. at Ex. A ¶ 6, Ex. B ¶¶ 8-9, Ex. C ¶ 12; Gleichman Dep. 67:22-70:21, 76:16-77:25 (Ex. 2); Pls.’ Response to Defs.’ Mot. for Summ. J., 1 The United States’ Response to Defendants’ Statement of Undisputed Material Facts is attached as Exhibit 1. 2 Cross Mot. for Summ. J., and Br. in Supp. at Ex. A ¶ 12 [hereinafter E. Hearn Aff.], Ex. B ¶ 6 [hereinafter N. Hearn Aff.].) 10. The district’s dress code gives principals discretion to interpret particular provisions and to make exceptions for students on a case-by-case basis. (Hallum Dep. 53:8-54:8 (Ex. 3).) 11. The district has in the past granted, and would grant in the future, exceptions to the dress code for head coverings for students with medical problems resulting in hair loss, in recognition that such students may want to do so to deflect attention away from themselves. (Letter from Hayes to Kassabian of 12/9/03, at 2 [hereinafter Hayes Ltr.]2 (Ex. 4); Gleichman Dep. 60:20- 61:13; (Defs. Br. at 19).) 12. The district reserves the right to make exceptions to the policy in order to respond to exigencies that arise from time to time. (Defs. Br. at 19.) 13. The district has granted exceptions to the dress code for costumes worn during school plays held in school buildings. (Gleichman Dep. 59:15-60:19; Hallum Dep. 31:18-32:2.) 14. The district has granted exceptions to the dress code to permit students to wear “Cat in the Hat” hats in school buildings on Dr. Seuss’s birthday during Read Across America Week. (Hallum Dep. 32:3-32:11; Gleichman Dep. 59:18-60:19.) 15. The district has permitted students to wear hats in school buildings during “hat days” in support of programs such as the “Put a Cap on Drugs” Program. (Hayes Ltr. ¶ 3.) 16. The district has permitted students to wear head coverings on Halloween. (Gleichman Dep. 61:14-61:22.) Nashala’s Religious Practice 2 The Hayes Letter also is attached as Exhibit A to Defendants’ Response to the United States’ Motion to Intervene and Memorandum of Law in Support of that Motion to Intervene. 3 17. Nashala is an adherent of the Islamic faith. (N. Hearn Aff. ¶¶ 1, 3; E. Hearn Aff. ¶ 3.) She converted to Islam during the summer of 2002. (E. Hearn Aff. ¶ 3.) 18. Adherents of the Islamic faith, known as Muslims, share a belief in Allah as the sole deity and in Muhammad as his prophet. (E. Hearn Aff. ¶ 3; Merriam-Webster’s Collegiate Dictionary 620-21 (10th ed. 1993).) 19. As a demonstration of modesty and respect for Allah, Muslim girls and women wear head coverings called “hijabs,” particularly when in public. (N. Hearn Aff. ¶¶ 1, 2; E. Hearn Aff. ¶¶ 3, 4; The Institute of Islamic Information and Education, The Question of Hijab: Suppression or Liberation?, at www.iiie.net/Brochures/Brochure-23.html [hereinafter “III&E website”]3 (Ex. 5).) 20. Muslim women wear hijabs in a variety of styles and colors. (N. Hearn Aff. ¶¶ 9, 12; E. Hearn Aff. ¶ 9; The Seattle Times, Interpreting Veils, (2001), at http://seattletimes.nwsource.com/news/nation-world/crisis/theregion/veils.html (Ex. 6).) 21. In June 2003, Nashala began wearing a hijab as part of her Muslim faith. (E. Hearn Aff. ¶ 3.) 3 “[A] district court may utilize the doctrines underlying judicial notice in hearing a motion for summary judgment substantially as they would be utilized at trial. Thus, a court may consider stipulations, concessions of counsel, transcripts, exhibits and other papers . .” St. Louis Baptist Temple v. FDIC, 605 F.2d 1169, 1171-72 (10th Cir. 1979) (citations omitted). The Court may also take judicial notice of information in the public record. See, e.g., Laborers’ Pension Fund v. Blackmore Sewer Constr., 298 F.3d 600, 607-08 (7th Cir. 2002) (taking judicial notice of website); Ieradi v. Mylan Labs., 230 F.3d 594, 598 n.2 (3d Cir. 2000) (taking judicial notice of newspaper article). 4 22. Nashala has worn a hijab every day that she has been permitted to attend Franklin. (N. Hearn Aff. ¶ 7.) 23. At all times while attending Franklin, Nashala has worn a hijab that leaves her face visible. (N. Hearn Aff. ¶ 6; E. Hearn Aff. ¶ 4.) The District’s Reaction to Nashala’s Hijab 24. In August 2003, Eyvine Hearn advised Diane Walker, Nashala’s home room teacher, that Nashala was a Muslim and would wear a hijab in school. (Defs. Br. at Ex. E ¶ 2.) 25. Walker informed Mr. Hearn that Nashala would be permitted to wear a hijab during school. (Id.) 26. Principal Hallum, although aware that Nashala was wearing a hijab to school, did not ask Nashala to remove it or advise her that she was violating the district’s dress code. (Hallum Dep. 8:5-8:18, 38:1-38:22; Hayes Ltr. at 015.) 27. From August 18, 2003 to September 10, 2003, Nashala wore a hijab to Franklin, without incident and with full knowledge of her teacher and principal. (E. Hearn Aff. ¶ 7; Hayes Ltr. at 015 (“The first two headdresses [Nashala] wore did not [create a disruption].”).) 28. On September 11, 2003, the second anniversary of the 2001 terrorist attacks, Walker and another teacher were discussing the attacks and spotted Nashala wearing her hijab. (Hayes Ltr. at 014.) 29. Walker approached Nashala and told her that she should not be wearing a hijab and sent her to Hallum’s office. (N. Hearn Aff. ¶ 10.) 30. During that meeting, Hallum informed Nashala for the first time that her hijab was prohibited by the school dress code. (Defs. Br. at 4; N. Hearn Aff. ¶ 11.) 5 31. On September 29, 2003, Superintendent Gleichman informed the Hearns that, pursuant to the district’s dress code, Nashala would no longer be permitted to wear a hijab at school. (Defs. Br. at 5.) 32. Nashala declined to remove her hijab, and as a result, on or about October 1, 2003, the district suspended Nashala for three days. (Defs. Br. at 5; N. Hearn Aff. ¶ 14; E. Hearn Aff. ¶ 13.) 33. When Nashala returned to Franklin, she again wore her hijab. As a result, on or about October 7, 2003, the district suspended Nashala for five days. (Defs. Br. at 5; N. Hearn Aff. ¶ 15; E. Hearn Aff. ¶ 15.) 34. Prior to each of these suspensions, Nashala’s father informed Hallum that Nashala’s wearing of the hijab was a requirement of her religious beliefs. (Pls.’ 1st Am. Compl. ¶ 3.11.) 35. On October 15, 2003, the district and the Hearns reached an interim agreement, which allowed Nashala to return to school wearing her hijab until a determination could be made as to the constitutionality of the district’s dress code.
Load more

Recommended publications
  • Language Institute Foreign Language Center 2019 Country in Perspective | Algeria
    COUNTRY IN PERSPECTIVE ALGERIA DLIFLC DEFENSE LANGUAGE INSTITUTE FOREIGN LANGUAGE CENTER 2019 COUNTRY IN PERSPECTIVE | ALGERIA Geography Introduction ................................................................................................................... 5 Geographic Divisions ................................................................................................. 6 The Tell ..................................................................................................................6 The High Plateaus and the Saharan Atlas Mountains ...................................7 Northeastern Algeria ...........................................................................................7 Topographical Divisions.............................................................................................. 8 Sahara Desert ......................................................................................................8 Climate ........................................................................................................................... 9 Bodies of Water ...........................................................................................................10 Rivers ...................................................................................................................10 Major Cities ..................................................................................................................11 Algiers .................................................................................................................
    [Show full text]
  • Human Rights of Women Wearing the Veil in Western Europe
    Human Rights of Women Wearing the Veil in Western Europe Research Paper I. Introduction The present paper analyses legislation, policies, and case-law surrounding religious attire in a number of countries in Western Europe and how they affect the human rights of women and girls who wear the veil in Western Europe. It also more broadly analyses discrimination and violence experienced by women wearing the veil in Europe learning from their own voice. Throughout the paper, the terminology ‘veil’ is used to refer to a variety of religious attire worn mostly, but not exclusively, by Muslim women. There are different types of clothing that cover the body. This research is focused on manifestations of veils that are the subject of regulation in several Western European Countries. They include the hijab (a piece of clothing that covers the head and neck, but not the face), niqab (a piece of clothing that covers the face, where only the eyes are visible), burqa (a piece of clothing that covers both the face and eyes), jilbab (a loose piece of clothing that covers the body from head to toe), or abaya, kaftan, kebaya (a loose, often black, full body cover overcoat). The head and body covers are often combined. In several countries, some of these clothing are based on traditional costumes rather than religion and are often worn by rural communities in the countries of origins. The paper also uses the terminology ‘full-face veil’ or ‘face-covering veil’ to refer to both niqab and burqa. Furthermore, it refers to burkini, a swimsuit that covers the body from head to ankles, completed by a dress.
    [Show full text]
  • A Comparative Analysis of the Headscarf in France, Turkey, and the United States Hera Hashmi
    University of Maryland Law Journal of Race, Religion, Gender and Class Volume 10 | Issue 2 Article 8 Too Much to Bare? A Comparative Analysis of the Headscarf in France, Turkey, and the United States Hera Hashmi Follow this and additional works at: http://digitalcommons.law.umaryland.edu/rrgc Part of the Comparative and Foreign Law Commons, and the Religion Commons Recommended Citation Hera Hashmi, Too Much to Bare? A Comparative Analysis of the Headscarf in France, Turkey, and the United States, 10 U. Md. L.J. Race Relig. Gender & Class 409 (2010). Available at: http://digitalcommons.law.umaryland.edu/rrgc/vol10/iss2/8 This Notes & Comments is brought to you for free and open access by DigitalCommons@UM Carey Law. It has been accepted for inclusion in University of Maryland Law Journal of Race, Religion, Gender and Class by an authorized administrator of DigitalCommons@UM Carey Law. For more information, please contact [email protected]. TOO MUCH TO BARE? A COMPARATIVE ANALYSIS OF THE HEADSCARF IN FRANCE, TURKEY, AND THE UNITED STATES BY HERA HASHMI* INTRODUCTION In July 2009, a man stabbed and killed a pregnant woman wearing a headscarf in a German courtroom during an appellate trial for his Islamophobic remarks against her.1 Her death led to outrage around the world, and she became known as the "martyr of the veil," a woman killed for her religious belief.2 Yet it was just a simple piece of cloth that evoked this violent reaction. Such Islamaphobic sentiments seem to be spreading throughout various parts of the world. In 2004, France banned headscarves and all conspicuous religious symbols from public classrooms.3 In 2005, the European Court of Human Rights (ECtHR)4 upheld Turkey's headscarf ban barring thousands of headscarf-wearing women from attending schools, universities, and entering government buildings in a country where a majority of the population is Muslim.
    [Show full text]
  • Fulfilling the Promise of Free Exercise for All: Muslim Prisoner Accomodations in State Prisons
    FREE EXERCISE REPORT JULY 2019 FULFILLING THE PROMISE OF FREE EXERCISE FOR ALL: Muslim Prisoner Accommodation in State Prisons 1 Table of Contents EXECUTIVE SUMMARY ..................................................................................................................... 4 I. METHODOLOGY: A Multi-Faceted Examination of Free Exercise Conditions in State Prisons ............................................................................................................................................. 7 A. State Religious Preference Data: 35-Jurisdiction Response ........................................................... 7 B. Database of 163 Recent Federal Cases Brought by Muslim Plaintiffs Alleging Free Exercise Violations ................................................................................................................................... 7 C. Religious Services Policies and Handbooks: 50-State Survey ........................................................ 8 II. BACKGROUND: Muslim Free Exercise History and Today’s Legal Regime ......................... 9 A. Early America and the Preservation of African Muslim Practices Under Conditions of Slavery ........................................................................................................................................ 9 B. Muslim Prisoners Spearhead Prison Conditions Litigation in the 1960s and 1970s .................... 10 C. Courts Reduce Prisoners’ Free Exercise Protection in the 80s and Early 90s .............................. 12 D. Congress
    [Show full text]
  • Occupied East Jerusalem
    Occupied East Jerusalem Submission to the United Nations Human Rights Council Independent International Commission of Inquiry Investigating all Violations of International Humanitarian Law and International Human Rights Law in the Occupied Palestinian Territory since 13 June 2014 Civic Coalition for Palestinian Rights in Jerusalem [email protected] 1/31/2015 Occupied East Jerusalem Submission to the United Nations Human Rights Council Independent International Commission of Inquiry Investigating all Violations of International Humanitarian Law and International Human Rights Law in the Occupied Palestinian Territory since 13 June 2014 Civic Coalition for Palestinian Rights in Jerusalem [email protected] Contact person: Zakaria Odeh, executive director Co-Authors, Editors and Contributors: Hady Matar, Assistant Program Director at Palestine Works Ingrid Jaradat Gassner, Civic Coalition for Palestinian Rights in Jerusalem Justin Schwegel, Alice McBurney, Anji Manivannan, Emma Herman, Asma Peracha, Anan AbuSchanab, Samar Khan, Sara Ihmoud The Civic Coalition for Palestinian Rights in Jerusalem (CCPRJ) is an East Jerusalem-based union of Palestinian NGOs cooperating to protect and promote the human rights of Palestinians in occupied East Jerusalem, including the right to self-determination. i TABLE OF CONTENTS I. Introduction ....................................................................................................................... 1 II. International Law Framework Governing East Jerusalem ...............................
    [Show full text]
  • ACLU Defense of Religious Practice and Expression
    ACLU Defense of Religious Practice and Expression The ACLU vigorously defends the rights of all Americans to practice their religion. But because the ACLU is often better known for its work preventing the government from promoting and funding selected religious activities, it is sometimes wrongly assumed that the ACLU does not zealously defend the rights of all religious believers to practice their faith. The actions described below – over half of which were brought on behalf of self- identified Christians, with the remaining cases defending the rights of a wide range of minority faiths – reveal just how mistaken such assumptions are. (The list below includes only recent examples.) * * * * The ACLU and ACLU of Michigan (2018) secured an accommodation for an Air Force JAG officer to wear hijab. https://www.aclu.org/blog/religious-liberty/free-exercise-religion/aclu-client-makes- history-first-air-force-jag-corps The ACLU of West Virginia (2018) ensured that the city of Wheeling continued to allow a Catholic woman to offer her home for hospitality and fellowship to those in need. https://www.ncronline.org/news/people/catholic-worker-house-allowed-stay-open The ACLU and ACLU of Delaware (2017) reversed a school’s decision to suspend a Muslim high school student who wears a kufi. The school agreed to allow the student to wear his kufi in school, amend district policy, and provide training on students’ religious freedom rights. https://aclu-de.org/news/aclu-de-protects-students-rights-to-religious- freedom/2018/01/09/ The ACLU and ACLU of Minnesota (2017) joined a friend-of-the-court brief supporting a Seventh-day Adventist whose employer revoked her job offer after she asked for a religious accommodation.
    [Show full text]
  • Unveiling the Veil: Debunking the Stereotypes of Muslim Women Jennifer Sands Rollins College, [email protected]
    Rollins College Rollins Scholarship Online Master of Liberal Studies Theses Summer 2014 Unveiling the Veil: Debunking the Stereotypes of Muslim Women Jennifer Sands Rollins College, [email protected] Follow this and additional works at: https://scholarship.rollins.edu/mls Part of the Women's Studies Commons Recommended Citation Sands, Jennifer, "Unveiling the Veil: Debunking the Stereotypes of Muslim Women" (2014). Master of Liberal Studies Theses. 60. https://scholarship.rollins.edu/mls/60 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. Unveiling the Veil: Debunking the Stereotypes of Muslim Women A Project Submitted in Partial Fulfillment of the Requirements for the Degree of Masters of Liberal Studies by Jennifer C. Sands August, 2014 Mentor: Dr. Rachel Newcomb Reader: Dr. Kathryn Norsworthy Rollins College Hamilton Holt School Masters of Liberal Studies Program Winter Park, Florida 2 Table of Contents Acknowledgements 3 Chapter I: Introduction 5 Chapter II: Origins of the Veil 12 Chapter III: Religious Justifications 24 Chapter IV: Misconceptions of Muslim Women 34 Chapter V: Muslim Women of Central Florida 49 Works Referenced 64 3 Acknowledgements It is difficult to express in words the sincere gratitude I feel for all who have helped guide me on my journey through the Masters of Liberal Studies at Rollins College. I have nothing but the highest regard for all who have contributed to my success. First and foremost, I must say an enormous thank you to my amazing thesis advisors.
    [Show full text]
  • To Veil Or Not to Veil: Voices of Malaysian Muslim Women
    Intercultural Communication Studies XXII: 2 (2013) Sandra HOCHEL To Veil or Not to Veil: Voices of Malaysian Muslim Women Sandra HOCHEL University of South Carolina Aiken, USA Abstract: Few cultural artifacts exemplify the power of nonverbal communication more than the veil worn by some Muslim women. Rarely has a piece of clothing held such disparate and controversial meanings around the globe. This ethnographic study explores the meanings that some veiled, unveiled, and sometimes-veiled Muslim women in one state in Malaysia assign to this head covering by examining the reasons for their veiling decisions. Results illustrate that meanings are complex and individually assigned and that one cannot gauge religious beliefs or devotion solely on dress. The findings also demonstrate the power of this nonverbal artifact to influence self-image and behavior. Many of the results of this study are congruent with previous research on the meanings of the veil to Muslim women in other parts of the globe, but some are incongruent, emphasizing that meanings are both culturally and contextually dependent. Keywords: Veil, Nonverbal Communication, Malaysian Muslim Women, Religious Clothing, Tudung 1. Introduction Over the last few decades, a piece of fabric has become a powerful and divisive symbol worldwide. The veil as worn by some Muslim women has assumed iconic proportions around the globe. To some it symbolizes piety; to others, oppression. To some it is a rejection of Western morality; to others, a rejection of modernity. To some, it is a religious statement supporting Islam as a way of living; to others, a political statement supporting violent Islamists.
    [Show full text]
  • Additional Information on the Veil
    What is the ‘Hijab’? Hijab is referred to by various names, including ‘veil’ or ‘headscarf’. There are various styles of hijab that are also referred to by different names (such as niqab, chador, etc.). In many cases, the wearing of a headscarf is often accompanied by the wearing of loose- fitting, non-revealing clothing, also referred to as hijab. While hijab is commonly associated with women, Muslim men also sometimes wear a head covering as a means of showing modesty. Additionally, Christian and Jewish women in some traditions wear a headscarf as a cultural practice or commitment to modesty or piety, though it is not called ‘hijab’ in these traditions. Photo: Cyclones, Todd Drake: Esse Quam Videri Muslim Self Portraits Why do Women wear Hijab? Muslim women choose to wear the hijab or other coverings for a variety of reasons. Some women wear the hijab because they believe that God has instructed women to wear it as a sign of modesty. For these women, wearing hijab is a personal choice that is made after puberty and is intended to reflect their personal devotion to God. While some Muslim women do not perceive the hijab to be obligatory to their faith, other Muslim women wear the hijab as a means of visibly expressing their Muslim identity. In the United States, especially since 9/11, the hijab is perceived to be synonymous with Islam. Some Muslim women choose to wear the hijab to declare their Islamic identity and provide witness of their faith. While most Muslim women wear the hijab for religious reasons, there are other Arab or Muslim women who choose to wear the hijab as an expression of their cultural identity.
    [Show full text]
  • Culture and Customs of the Central Asian Republics
    Culture and Customs of the Central Asian Republics Rafis Abazov Greenwood Press CULTURE AND CUSTOMS OF THE CENTRAL ASIAN REPUBLICS The Central Asian Republics. Cartography by Bookcomp, Inc. Culture and Customs of the Central Asian Republics 4 RAFIS ABAZOV Culture and Customs of Asia Hanchao Lu, Series Editor GREENWOOD PRESS Westport, Connecticut • London Library of Congress Cataloging-in-Publication Data Abazov, Rafi s. Culture and customs of the Central Asian republics / Rafi s Abazov. p. cm. — (Culture and customs of Asia, ISSN 1097–0738) Includes bibliographical references and index. ISBN 0–313–33656–3 (alk. paper) 1. Asia, Central—History. 2. Asia, Central—Social life and customs. I. Title. DK859.5.A18 2007 958—dc22 2006029553 British Library Cataloguing in Publication Data is available. Copyright © 2007 by Rafi s Abazov All rights reserved. No portion of this book may be reproduced, by any process or technique, without the express written consent of the publisher. Library of Congress Catalog Card Number: 2006029553 ISBN: 0–313–33656–3 ISSN: 1097–0738 First published in 2007 Greenwood Press, 88 Post Road West, Westport, CT 06881 An imprint of Greenwood Publishing Group, Inc. www.greenwood.com Printed in the United States of America The paper used in this book complies with the Permanent Paper Standard issued by the National Information Standards Organization (Z39.48–1984). 10 9 8 7 6 5 4 3 2 1 Contents Series Foreword vii Preface xi Acknowledgments xv Notes on Transliteration xvii Chronology xxi 1 Introduction: Land, People, and History 1 2 Thought and Religion 59 3 Folklore and Literature 79 4 Media and Cinema 105 5 Performing Arts 133 6 Visual Arts 163 7 Architecture 191 8 Gender, Courtship, and Marriage 213 9 Festivals, Fun, and Leisure 233 Glossary 257 Selected Bibliography 263 Index 279 Series Foreword Geographically, Asia encompasses the vast area from Suez, the Bosporus, and the Ural Mountains eastward to the Bering Sea and from this line southward to the Indonesian archipelago, an expanse that covers about 30 percent of our earth.
    [Show full text]
  • Banning the <Em>Hijab</Em> in Prisons: Violations of Incarcerated
    Chicago-Kent Law Review Volume 88 Issue 2 The Supreme Court and the American Article 18 Public April 2013 Banning the Hijab in Prisons: Violations of Incarcerated Muslim Women's Right to Free Exercise of Religion Ali Ammoura Follow this and additional works at: https://scholarship.kentlaw.iit.edu/cklawreview Part of the First Amendment Commons, Law Enforcement and Corrections Commons, and the Religion Law Commons Recommended Citation Ali Ammoura, Banning the Hijab in Prisons: Violations of Incarcerated Muslim Women's Right to Free Exercise of Religion, 88 Chi.-Kent L. Rev. 657 (2013). Available at: https://scholarship.kentlaw.iit.edu/cklawreview/vol88/iss2/18 This Notes is brought to you for free and open access by Scholarly Commons @ IIT Chicago-Kent College of Law. It has been accepted for inclusion in Chicago-Kent Law Review by an authorized editor of Scholarly Commons @ IIT Chicago-Kent College of Law. For more information, please contact [email protected], [email protected]. 33531-ckt_88-2 Sheet No. 194 Side A 05/13/2013 14:40:30 ͳ͸ǦǦ ǤȋȌ ͷȀ͹ȀʹͲͳ͵ͻǣͶͲ HIJAB ǣ ǯ ͳǡ ʹͲͳͳǡ ǡ hijabǡ ǡ ǡǦ ǡhijab Ǥͳ hijabǦǤ ǡ Ǥ ǡ Ǥʹ Ǧ ǡ Ǥǡ Ǥ͵ Ǧ ȋ ȌǤͶ ǯ ǡͷ Ǥ 33531-ckt_88-2 Sheet No. 194 Side A 05/13/2013 14:40:30 ǡǯ Ǥ hijab ȗ ǡ Ǧ ǡ ʹͲͳʹǢ ǤǤǡ Ƭ ǡ ǦǡʹͲͲ͵Ǥ Ǥ Ǧ Ǥ ǡ ǡ Ǥ ͳǤ ǤǤǡǤͲ͹ǦͳͲͳʹȋ ȌǡʹͲͲͺͺʹʹͷ͸ʹǡȗͳȋǤǤ ǤʹͲͲͺȌǡrev’d͸͵ͻ Ǥ͵ͺͻͺǡͻͲ͸ȋͻǤʹͲͳͳȌǡcert.deniedǡͳ͵ʹǤǤͳͳͷȋʹͲͳͳȌǤ Ǧ ǡ Ǥ ʹǤKhatibǡʹͲͲͺͺʹʹͷ͸ʹȗͳǤ ͵ǤId.
    [Show full text]
  • Iranian Headwear in the Twentieth and Twenty-First Centuries
    Iranian Headwear in the Twentieth and Twenty-First Centuries beliefs, cultural uniqueness, social stature, occupational status, • Types of Iranian Headwear place of habitation, social restrictions, and sensitivity to fashion • Men’s Headwear 1905–1925 and display. The perception and the impression of headwear in Iranian folklore have become a metaphor in literature, and are • Taj-e-Kiani or Dayhim-e Kiani, the Crown of Kings sometimes incorporated in common expressions. “Throwing a • Taj-Kolah, the Royal Hat hat up to the sky,” or “to toss up one’s cap,” are expressions of happiness and success. “His hat is worth his head” is similar to • Kolah-e-Qajari, the Qajar Hat the American expression for a wealthy person, “He is a fat cat.” “Putting a hat on someone’s head” means cheating; “His hat • Kolah-e Ashtarkhani, the Cossack Hat does not have wool” means he has no power or influence. • Ammameh, the Turban • Kolah-e Dervish, the Dervish Hat TYPES OF IRANiAN HEADWEAR • Kolah-e Moqavaie, the Cardboard Cap Iranian headwear went through enormous changes in the twen- tieth and twenty-first centuries. During this time, distinction • Araqchin, the Skullcap between men and women became especially important, and headwear became that item of attire that strongly characterized • Women’s Headwear 1905–1925 the wearer’s social status, religious beliefs, occupation, interest in • Chador novelty, and traditional versus nontraditional custom. Varieties of styles exist for both genders, though more a role designation • Chador Kamari, the Skirted or Waist Veil for men than for women, because the social appearance of women • Maqnaeh, the Hooded Scarf was limited at the beginning of the twentieth century, controlled by religious forces and government decrees.
    [Show full text]