Muslim women in the workplace: Reaching beyond stereotypes to understandingBy Casey Johnson and Jennifer Kreger What is your first impression when you see a woman clad in a full length dress and covering her hair? What assumptions immediately surface? Foreign? Oppressed? Terrorist? Perhaps the interpretations are less negative: Traditional? Pious? Conservative? Whatever your judgments, stereotypes are deceptively easy to endorse and tend to homogenize the identities of Muslim women. Rather than recognizing Muslim women as members of a religion comprised of complex cultural groups, they are perceived as one-dimensional. Layla Kazm, founder of the website jazbah.org which is dedicated to heightening awareness about Pakistani women, worries this portrayal of all Muslim women as a homogeneous group leads many to view any Muslim woman as a representative of Islam. Rather than being defined as individuals, Muslim women are viewed instead as ambassadors of their culture and faith. The homogenization of Muslim women undermines the rich cultural diversity present within their faith. Lobna (Luby) Ismail, president of Connecting Cultures, remarks, "There is a diversity of practices and interpretations in Islam, just like in Christianity ... We don't want to create the impression of a monolithic culture." Kazmi also insists, "Not all Muslim women are the same." Within a workplace environment, stereotypes not only stifle Muslim women's cultural identities but may relegate them to inferior roles in the organization. Muslim women often face negative intercultural interactions while on the job because the stereotypes surrounding Muslim women leave them opposite - and opposing - American ideals. When non-Muslims apply these stereotypes, they create a negative perception of the job capabilities of Muslim women. Ismail summarizes many of the stereotypes about Muslim women: "They are [perceived as] oppressed. They are uneducated, backwards, unsophisticated, submissive, conservative, fanatic, anti-American and not American." Ismail specifies that a frequent false impression of a Muslim woman is that she will not be able to utilize technology. "One of the most common misconceptions of Muslim women in the workplace is that they are not modern. Non-Muslims wonder, 'Can she drive a car? How can she work a camera?' Based on her dress, there's an assumption that she can and cannot do things," explains Ismail. "...Corporations can't afford to risk a lawsuit or what it does for productivity." Ismail believes that barriers to successful workplace interactions are caused by "stereotypes, misinformation, and misperceptions about who Muslims are and why some Muslim women cover their hair." She stipulates, "Employers get into trouble when they are hiring, firing, promoting, or communicating with an employee based on their misperceptions. Corporations can't afford to risk a lawsuit or what it does for productivity." In order to focus on the independent qualities of the employee, rather than the stereotypical characteristics and values that Muslim women's traditional robes and veil often connote, one needs to explore the reasons behind the choice of dress. Once understanding is achieved, the correct information can be used to resolve issues that affect people of all backgrounds, such as equal pay, work/life balance, holidays and dietary needs. Cultural implications of Muslim women's dress"...You can't put one label on everybody..." Though the Muslim women who wear head coverings are often visibly understood as Muslim, the clothing of a Muslim woman does not define her faith. "A lot of the conservative practices many people associate with Islam, like veiling, are actually more cultural, not religious," says Kazmi. There is such a variety of traditional clothing that Muslim women wear, we will note just a few of the most common here. The nearly full-face veil is called a burqa or niqab, and the words are used interchangeably. The headscarf is called the hijab, khimar, or shelagh. The abayeh falls from the head covering the shoulders. Ismail explains that whereas hijab is from the Arab culture, the chador, worn in Iran, is Persian, not Arab. Women of Sudanses origin may wear the thob or sob which covers both the head and the body. The shalwar kames, which are trousers and a tunic with a headscarf, are worn by those of Bangladeshi and Pakistani origin. "You can't put one label on everybody. They all dress very differently. A woman's dress reflects what background she's from - especially for immigrants. Some women are used to being more covered up because that is the norm in their countries," says Kazmi. She adds that the majority of Muslim women in the United States don't wear hijab. The veiling debate"...it's insulting. I am an educated woman." Chelsea Diffendal explores the debate over veiling in her article, "The Modern Hijab: Tool of Agency, Tool of Oppression." She notes that non-Muslims are "observers" without insight into the cultural nuances that produce veiling. Therefore, non-Muslims who criticize covering can have the unintended effect of portraying a sense of Western superiority. In addition to being a cultural symbol, veiling, or covering, is a personal choice based on individual interpretations of the Koran. The reasons Muslim women choose to cover themselves have traditionally been to keep their attractiveness for the sole enjoyment of their husbands, to downplay competition between women, and to draw the focus from a woman's worth centering on her body to her mind and spirit. Ismail tells this story: "One woman told me that for her, wearing hijab allows others to see her from the inside out: her brains before beauty ... Isn't that what our women's struggles are about? The magazine covers that show women's bodies - they are all about your breasts, butt and belly - and it's insulting. I am an educated woman." Despite this, Western feminist academic literature has been quick to argue that veiling symbolizes patriarchal oppression. For example, many Western feminists claim the veil renders Muslim women invisible and represents masculine control over the perceived danger inherent in female sexuality. Veiling as a political statement"Religious accommodation is only difficult when you don't understand..." Because of the Euro-centric arguments against veiling, many Muslim women have appropriated the veil as a symbol of religious and cultural self-assertion as well as a rejection of Western ideals as cultural norms. Kazmi believes that those who do veil, especially the younger generation, often attempt to send a political message through their dress. "Most definitely hijab is political," says Kazmi. "Politics is not the only reason, but it is very much a part of it. When we wear the hijab, we are saying, 'We are Muslim, we are normal, and this is the way we like to dress.'" Ismail adds, "In this country wearing hijab is a woman's own personal choice - it's about embracing a part of their identity that they are proud of." Political, personal, cultural and religious reasons all contribute to a Muslim women's choice of dress. It is with this knowledge that issues in the workplace, which manifest primarily as religious, can be productively addressed. Overall, successful workplace interactions with Muslim women depend upon understanding: "Religious accommodation is only difficult when you don't understand," says Ismail. Breaking barriers in work organizations"When I wanted to take holidays off I had to explain what they were..." "Many people are hesitant around Muslim women," states Kazmi. Attempting to circumnavigate tensions in the workplace caused by naiveté regarding differences can be problematic. Kazmi shares her own experience, "When I wanted to take holidays off I had to explain what they were. It's not that I couldn't ever take time off - but the workplace lacked that understanding." She recommends employers should take the time to learn about the religion and what it entails in order to better anticipate the needs of employees. Creating open lines of communication between Muslim women, their coworkers and managers is a successful means of alleviating problems of misunderstanding. Muslim women should help facilitate this open dialogue by not closing themselves off to well-meaning questions. Kazmi clarifies, "Muslim women can recognize that there is a lot of curiosity, especially after 9/11, about Islam. Muslim women should try to be open and honest and not be afraid or offended to answer questions." To reach beyond stereotypes, understanding is vital. Gaining an understanding of the diversity of Muslim women and circumventing the stereotypes surrounding them can counter anti-Muslim sentiment and achieve the goal of creating a more inclusive work environment. Understanding issues of equal treatment that arise not only in relation to religious differences is equally important in order alleviate workplace tensions. As much attention as the topic of dress receives should be given to all areas of women's rights. Considerations need to be made for women of every background on issues including; hiring, promotions, equal pay, responsibility, retirement benefits, workplace violence and vacation time. It is necessary to address gender inequalities in order to alleviate problems in the workplace that can detract from productivity. Through bridging the inequality gap the company will simultaneously work toward greater overall success. Lobna (Luby) Ismail can be contacted at Connecting-cultures.net, Phone: 301-438-3153, E-mail: lubylouismail@gmail.com Layla Kazmi can be contacted at Jazbah.org, E-mail: laila@jazbah.org Casey Johnson is an editorial intern for DiversityCentral.com Jennifer Kreger is an editorial intern for DiversityCentral.com Source: Diffendal, Chelsea. "The Modern Hijab: Tool of Agency, Tool of Oppression." Read more:
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