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I made a similar thread on ABF and decided to make one here as well because I have noticed that many people are unaware that the veil is not only implemented in Islam but also applied in Judaism and Christianity.
All monothiestic religions support the head cover:
Chapter 11 verses 3-10.
But I would have you know that the head of every man is Christ and the head of the woman is the man, and the head of Christ is God. Every man praying or prophesying with his head covered, disgraces his head. But every woman praying or prophesying with her head uncovered disgraces her head, for it is the same as if she were shaven. For if a woman is not covered, let her be shaven. But if it is a disgrace for a woman to have her hair cut off or her head shaved, let her cover her head. A man indeed ought not to cover his head, because he is the image and glory of God. But woman is the glory of man. For man was not created for woman, but woman for man. This is why the woman ought to have a sign of authority over her head, because of the angels.
And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel
For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself [Genesis 24:64-65 KJV]
Irenaeus (120-202 a.d)
a. Irenaeus translates 1 Corinthians 11:10 as follows: "A woman ought to
have a veil [kalumma] upon her head, because of the angels."5
b. This is significant in that Irenaeus apparently understood the "power" on
a woman's head in 1 Corinthians 11:10 to be a veil of some kind and not a
woman's hair.
Woman from Crete
Catholic women
Jewish woman:
It was customary for most women in the ancient Near East, Mesopotamia, and the Greco-Roman world to cover their hair when they went outside the home. In biblical times, women covered their heads with veils or scarves. The unveiling of a woman's hair was considered a humiliation and punishment (Isa. 3:17; cf. Num. 5:18 on the loosening of the hair of a woman suspected of adultery; III Macc. 4:6; and Sus. 32).
In talmudic times, too, married women were enjoined to cover their hair in communal spaces (e.g., Ned. 30b; Num. R. 9:16). In a society so highly conscious of sexuality and its dangers, veiling was considered an absolute necessity to maintain modesty and chastity. If a woman walked bareheaded in the street, her husband could divorce her without repaying her dowry (Ket. 7:6). Some rabbis compared the exposure of a married woman's hair to the exposure of her private parts (Ber. 24a), and forbade the recitation of any blessing in the presence of a bareheaded woman (ibid.). The rabbis praised pious women such as Kimhit, the mother of several high priests, who took care not to uncover their hair even in the house (Yoma 47a; Lev. R. 20:11). Nevertheless, covering the head was a personal imposition and restriction from which men were glad to be exempt. According to Sotah 3:8, men differ from women in that they may appear in public "with hair unbound and in torn garments." In Eruvin 100b, one of the disadvantages or "curses" that is cited as an inevitable part of being female includes being "wrapped up like a mourner." Some aggadic sources interpret this custom as a sign of woman's shame and feeling of guilt for Eve's sin (Gen. R. 17:8; ARN2 9; Er. 100b and Rashi ad loc.; cf., also, the opinion of Paul in I Cor. 11:1–16). Girls did not have to cover their hair until the wedding ceremony (Ket. 2:1). It gradually became the accepted traditional custom for all Jewish women to cover their hair (see Sh. Ar., EH 21:2).
In the early modern period the practice of a woman's shaving off all her hair upon marriage and covering her head with a kerchief (tichal) became widespread in Hungarian, Galician, and Ukrainian Jewish communities. Justifications for this stringency were to ensure that a married woman's hair would never be exposed and to eliminate the possibility of a woman's hair rising to the surface during her ritual immersion in the mikveh, rendering it invalid. Opponents argued that shaving the head would make a woman unattractive to her husband. Toward the end of the 18th century some circles of women began to wear a wig (shaytl). This "innovation" was opposed by certain Orthodox authorities such as Moses *Sofer (see A.J. Schlesinger, Lev ha-Ivri, 2 (19283), 109, 189) but continued to be widely practiced. In the early 21st century, a diverse range of customs connected with hair covering are followed by Orthodox Jewish women. Among some modern Orthodox women, there has been renewed interest in various modes of covering the hair after marriage. Many women who are not Orthodox continue the custom of covering their hair in synagogue.
[Judith R. Baskin (2nd ed.)]
http://www.jewishvirtuallibrary.org/...8_0_08618.html[/QUOTE]
Last edited by orangepulp; 03-23-2012 at 03:03 PM.
Balkan Anatolian Turkic calculator:
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5.73% Turkic
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The woman that you quoted and other women like her actually want to wear the veil and are jealous of women who do. It's an Orientalism fantasy for these women.
I don't want to lessen the importance of the theological discussion, but I think it's an important point to make. Here are some examples of the theme:
http://www.imdb.com/title/tt0089256/A young American woman is kidnapped by an Arabian sheik and held captive in his harem. At first she frantically tries to escape, but as they slowly get to know and appreciate each other the difference between captor and captive dissolves.
http://www.imdb.com/title/tt0181199/To cure a prince's murderous madness, Scheherezade tells him a series of wonderous stories.
http://www.imdb.com/title/tt0179841/As the Ottoman Empire comes to an end, an old servant spins a tale to keep the women in the Sultan's harem distracted. The story is about Safiye, who first becomes the Sultan's favorite concubine, and later the official wife. As she gains power and influence, she engages in a tryst with Nadir, the black eunuch. When the Empire falls, the Sultan escapes to Europe, leaving all the concubines behind. Safiye fights for their rights under the new order...
Here is a film on the theme:
[YOUTUBE]ECbQnTZJTvA[/YOUTUBE]
Last edited by Mary; 03-23-2012 at 03:14 PM.
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I don't know if they want to wear it but how can they be a real Christian and criticize the practice when it is a part of Christian teachings. Many Christians are not aware of their own religions teachings.
Balkan Anatolian Turkic calculator:
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mary you wear the niqab as an orthodx?
None in the heavens or on earth, except God, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).
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But in Catholic countries the veil is just part of the folklore, traditional clothing in rural aereas, while in Islamic countries it is worn in a religous context and even in some nations mandatory.
Prodigies appear in the oddest of places
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I find the wearing of the veil to be appropriate as a symbol for women, but I think it also represents a symbol of false piety in a sense. The true and authentic form of piety is straightforward, honest, and direct with the self in relation to an abstract being.
I think the whole notion of covering or obscuring oneself as a lowly and resentful being before the presence of an abstract being is a resentful and lowly ideal supported by the Semitic inspired religions.
A true piety uncovers all that is beautiful, good, and noble and sets it free as if it were a free, rational, and proportioned. I don't understand why these Semitic religions can not realize that a true religion arises from a grounds which promotes the highest, most sublime, and most beautiful components of humanity.
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