Religious minorities have often been attacked for their public display of religious practices. Specifically, Muslim women have had their identities targeted due to the donning of religious face coverings (Benson 2014). Discrimination and marginalization of religious practices stems from North America’s exaggerated fear, hatred, and hostility towards Islam and Muslims, which has escalated following the 9/11 tragedy (Gallup News n.d.). Anti-Muslim racism in North America has been perpetuated by negative stereotypes resulting in racist and prejudiced opinions regarding the niqab and hijab (Gallup News n.d.). Piela (2020) mentions a study conducted with 40 Muslim women in which 85% experienced verbal abuse and 25% experienced physical violence when wearing the niqab or hijab in public. Individuals inflicting these racist actions perceive niqab-wearing women as oppressed, backwards,foreign, socially separated, or a threat and excuse these actions as a form of security concerns (Piela 2020). Within western culture, the religious veil is believed to exude misogynistic and oppressive values as it exemplifies male dominance and fear of female sexuality (Bartosch 2018) Therefore, people of western culture are typically partial to hijab and niqab practices (Bartosch 2018). Originating from anti-Muslim racism and misogynistic ideals, Quebec passed a secularism law (Bill 21) in June 2019, banning all manifestations of religious face coverings and symbols in public. This law was justified by security purposes and the “inability of proper communication and harmonious living when obstructing the face”(Ricca 2020). The appearance of COVID-19 has introduced contradiction regarding the secularism law and new mask mandates and has proven that communication and harmonious living is still feasible when covering the face. COVID-19 has demonstrated how the meaning of face coverings can change over time and space, evolving to fulfill political agendas or to unify communities.
The onset of COVID-19 has imposed many changes to daily life, including new implementations of mandatory mask mandates. To prevent the spread of airborne droplets, current mask mandates in Canada state that face coverings are essential in most public spaces or when physical distancing is difficult (Government of Canada 2020). While communication may seem challenging when concealing the face, Muslim women practicing with the hijab or niqab are accustomed to socializing while covered (Piela 2020). Suddenly, women who have faced hostility and harassment when engaging in religious face covering, now find themselves among others who appear covered just like them (Piela 2020). Although they achieve different purposes, the medical mask and the niqab accomplish the same visual effect. In fact, ever since the new mask mandates, Muslim women report feeling more acceptance when wearing their religious head dressings in public (Piela 2020). Although mandatory mask wearing helps prevent the spread of COVID-19, many inconsistencies have been highlighted within government policies and ideals.
Several incongruities have been identified when comparing beliefs surrounding COVID-19 mask regulations and the secularism law. Quebec government officials have debated if masks should be mandatory in public spaces, as this mandate would infringe upon individual rights and freedoms (Lindeman 2020). In the midst of a global pandemic, a real and urgent situation, the government is concerned about violating people’s rights (Lindeman 2020). Quebec’s concern for violating rights is contradictory to their previous beliefs surrounding Bill 21, as they felt it was necessary to police and criminalize certain religious symbols (Canadian Civil Liberties Association 2020). To further demonstrate inconsistencies within state beliefs and government policy, France has suddenly developed tolerance for face obstruction after the passing of their own secularism law in 2004 (Eli 2020). Similar to Canada,medical masks have been enforced as a mandatory measure in most European countries to protect the general public from the spread of COVID-19 (Warner 2020). However, mandatory mask wearing conflicts with the secularism law prohibiting the obstruction of the face (Warner 2020). Theoretically, this contradiction creates a perpetual cycle of having to don and doff the face covering (Warner 2020). France’s newfound tolerance for face coverings following COVID-19 mask mandates is discouraging for Muslim women. A practice that was previously vilified is now encouraged and commonly exercised without consequence.
COVID-19 has associated new meanings to face coverings and has facilitated tolerance and community, baffling women of the Muslim community. As face coverings become more prominent within everyday life, designers have been using masks and religious face coverings as inspiration for fashion. Paris Fashion Week has displayed several new designs for face coverings that are reminiscent of the niqab and hijab (Piela 2020). For Muslim women who are not subjected to secularism laws, the sudden growth in acceptance has allowed them to overcome their reluctance in participating in this sacred religious practice (Piela 2020). Not only is this new acceptance of face coverings inspiring fashion designers, but it has also managed to unify communities. Piela (2020) explains how niqab-wearing women are now viewed as “experts on face covering” and are consulted by their non-Muslim friends(who are wearing the hijab or niqab for the first time) for proper donning etiquette as to not offend their religion. Muslim women who wear the niqab also speak from experience regarding communication with a covered face. Techniques such as communicating through the eyes, initiating and engaging in conversation, and the use of body language help to connect with others (Piela 2020). Thus far into theCOVID-19 pandemic, it is clear that our community has never been more connected, proving that face obstruction does not hinder harmonious living.
New regulations in response to COVID-19 have made it clear that the meaning of face coverings changes over time and space. This pandemic has created, exposed, and emphasized the inconsistencies within government policy regarding face coverings and how their associated meanings can lead to acceptance or rejection (Eli 2020). The laws passed by several governments reflects the notion that religious head coverings are seen as a threat to their society and beliefs. However, COVID-19 has proven that the obstruction of the face does
not disrupt peaceful living but can in fact facilitate universal unity and community.
References
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