Xenophobic Othering in a Pluralistic State: On Hijab Crises in Nigeria

Volume 8, Issue 1, February 2024     |     PP. 8-22      |     PDF (213 K)    |     Pub. Date: January 16, 2024
DOI: 10.54647/sociology841237    22 Downloads     53543 Views  

Author(s)

Habibat Oladosu-Uthman, Department of Arabic and Islamic Studies, University of Ibadan, Nigeria

Abstract
Despite the fact that Nigeria is a plural state with multi-ethnic and multi-religious entities by diverse cultures and languages, it is worrisome to witness incidences of side-lining and denial of human rights to some segments of the society. In other words, human right issues are treated with levity within the Nigerian society. The issue of hijab-wearing by female Nigerian Muslims is not an exception in this case. From Firdaws Amasa at Nigerian Law School in Abuja to Lagos, Oyo, Osun and Kwara states where incidences of hijab crises have taken place over the years, the use of hijab in public secondary schools and work places is still experiencing xenophobic tendencies from non-Muslims within the Nigerian public space. This paper, therefore, examines the constitutional provisions on the rights of individual to exert his/her humanity in a plural society such as Nigeria and situate same to the recurrent attacks on female Muslim students in public secondary schools on the use of hijab. The paper makes use of the works of scholars like Amina Wadud, Asma’ Barlas, among others, as its theoretical foundation as well as unstructured interviews to elicit data from both the wearers and the admirers or otherwise of hijab. It asks: what is hijab to a Muslim lady/woman? Exactly what is the constitutional relevance of hijab within the Nigerian public space? What are the factors responsible for xenophobic tendencies from the non-Muslims? The paper concludes that, until our common humanity is given a prominent and important attention it deserves, the issue of marginalization/lack of justice towards one segment by ‘Others’ will continue to impinge on harmonious relationship in the Nigeria public sphere.

Keywords
Xenophobia, Muslims, Hijab, Constitution, Human rights

Cite this paper
Habibat Oladosu-Uthman, Xenophobic Othering in a Pluralistic State: On Hijab Crises in Nigeria , SCIREA Journal of Sociology. Volume 8, Issue 1, February 2024 | PP. 8-22. 10.54647/sociology841237

References

[ 1 ] Abdullah Yusuf Ali (1999). The Holy Qur’an, Translation and Commentary. UK:IPCI Islamic Vission.
[ 2 ] Amina Wadud (2006). Inside the Gender Jihad, Women’s Reform in Islam. Oxford: Oneworld Publications.
[ 3 ] Amoloye-Adebayo, A.O. (2022). “The Supreme Court, the Hijab Decision, and the Secular State Theory”. The American Council of Learned Societies (ACLS), ACLS Research University Consortium, available on https://www.acls.org/news/acls-fellows-publish-timel-op-eds/
[ 4 ] Article 18 of UN’s Human Rights Declaration Charter, 1948.
[ 5 ] Bullock, K. (2002). Rethinking Muslim Women and the Veil: Challenging Historical & Modern Stereotypes. UK: The International Institute of Islamic Thought.
[ 6 ] Croucher, S. M. (2008). “French Muslims and the Hijab: An Analysis of Identity and the Islamic Veil in France”. In Journal of Intercultural Communication Research, 37 (3), 199-213.
[ 7 ] Erika Halverson (2015). “It’s Not You It’s Me”: A Critical Examination of Muslim Veiling Practice and the Problem with the West”. McMaster University POLI SCI 757, available at: https://www.academia.edu accessed on 22/12/2022.
[ 8 ] Jerry Shin-Chieh Liang (1986), (sum). Michel Foucault. “Text/Context of Other Space”. In Diacritics 16.1, 23.
[ 9 ] Khiabany, G., & Williamson, M. (2008). “Veiled Bodies- Naked Racism: Culture, Politics, and Race in the Sun”. In Race and Class, vol. 50 (2), 69-88.
[ 10 ] Khiabany, G., & Williamson, M. (2010). “UK: The Veil and the Politics of Racism”. In Race and Class, vol. 52 (2), 85-96.
[ 11 ] Marnia Lazreg (1988). “Feminism and Difference: The Perils of Writing as a Woman on Women in Algeria”. In Feminist Studies, vol. 14, No. 1, 81-107.
[ 12 ] Macdonald, M. (2006). “Muslim Women and the Veil: Problems of Image and Voice in the Media”. In Feminist Media Studies, 6 (1), 7-23.
[ 13 ] Mohammad Omar Farooq (2018), “The Farewell Sermon of Prophet Muhammad: An Analytical Review”, in Islam and Civilizational Renewal, vol. 9, No. 3, 322-342.
[ 14 ] Mythen, G., Walklate, S., & Khan, F. (2009). “I'm Muslim, but I'm Not a Terrorist': Victimization, Risky Identities and the Performance of Safety”. In British Journal of Criminology, vol. 49, 736-754.
[ 15 ] OladosuAfis Ayinde (2009). “The Sphere In-between: Najib Mahfuz on Power, Status and Authority in Africa’s Public Sphere”, in Africa Development, vol.xxxiv, No. 2, 81-99.
[ 16 ] Oladosu-Uthman Habibat & Oladejo Mutiat (2021). “Veiling and Muslim Women in African History Since the Ottoman Empire”. In Islam and Civilizational Renewal, vol.12 (2), 314-330.
[ 17 ] Oladosu-Uthman Habibat (2016). “Muslim Women of South-Western Nigeria: On Islam, Tradition and Modernity”. In Ibadan Journal of Humanistic Studies, vol. 26, No. 2, 211-222.
[ 18 ] Oladosu-Uthman Habibat (2011). Muslim Women and the Politics of Emplacement: Reraeding Space, Sex and Gender. Germany: LAP Lambert Publications, 221pp.
[ 19 ] Olayiwola Abdulfattah A.O (2007). Islam in Nigeria. Nigeria: Sakirable Publishers, 343pp.
[ 20 ] Online material from KOFASTUDY available at: https://www.kofastudy.com, accessed on 23/4/2023.
[ 21 ] Roberts, A. (2011). Veiled Politics:Legitimating the Burqa Ban in the French Press. Atlanta: Georgia State University.
[ 22 ] Said, E. (1978). Orientalism. New York: Vintage Books.
[ 23 ] The Constitution of the Federal Republic of Nigeria (Promulgation) Chapter 4, Section 38(1) of 1999.