2023.03.10
Viewing the Modern Muslim Through the Hijab – Islamization, Individualization, & Fashion (Satoshi Adachi)
As globalization progresses, the opportunity to see religious items in daily life has increased. However, such items have also triggered social issues. Recently, a 22-year-old woman in Iran died after being assaulted by police regarding her hijab, sparking protests and discussions.
Yet, we know too little about the hijab and the women who wear it. Therefore, we spoke with Professor Satoshi Adachi of Kansai Gakuin University, who investigates the identity and social participation of modern Muslim women, focusing on the theme of the hijab and contemporary Muslims.
PROFILE
Satoshi Adachi
Professor at the School of Sociology, Kwansei Gakuin University. His specialties include theoretical sociology, religion and gender, and studies on modern Muslim women. He holds a PhD in Literature from Tohoku University. His research predominantly focuses on the relationship between faith and social participation among contemporary Muslim women, primarily in Malaysia and the UK. His publications include "Muslim and British post-9/11: Identities in Reflexive Modernity" (Trans Pacific Press, 2023), "再帰的近代のアイデンティティ論——ポスト9・11時代におけるイギリスの移民第二世代ムスリム" (Koyo Shobo, 2020), and "リベラル・ナショナリズムと多文化主義——イギリスの社会統合とムスリム" (2013, Keisoshobo). He received the Japan Sociological Society Encouraging Award (for Articles, 2011) and the same for Publications (2021).
(Profile picture taken in a alley near East London Mosque, Brick Lane)
Faith & Social Participation of Modern Muslim Women
Firstly, could you briefly explain the content of your research?
My research primarily investigates the relationship between the faith of Muslim women and their participation in modern society, from both theoretical and empirical perspectives. It is not categorized as “Islamic Studies” because it does not focus on doctrines, history, or institutions; rather, it targets individuals (i.e., Muslims) who practice Islam in the context of contemporary social life.Specifically, the focus on Muslim women stems from the following reasons. The social norms and expectations regarding male Muslims—such as employment and being breadwinners—do not differ significantly from the cultural expectations in Western or modern societies. In contrast, the norms and expectations directed towards Muslim women—like wearing a scarf, spatial separation from men, and caregiving roles—reveal a more pronounced gap from the egalitarian expectations advancing in modern society. Exploring how such gaps are bridged presents an academically and socially intriguing question.
Based on my experiences interacting with numerous women in Muslim communities abroad, I believe, contrary to common perceptions, that there exists no fundamental conflict between the rules of Western or modern society and the practice of Islam. Grounded in this recognition, I aim to elucidate how the connection between the two is possible, sharing the “astonishing logic” with many others.
Along these lines of inquiry, I have conducted long-standing research on the second generation of Muslim immigrants raised in the UK. Recently, I have focused on Muslim women in Malaysia, investigating the relationship between faith and educational/employment/career aspirations. Additionally, I have conducted research on the conversion experiences and motivations of Japanese Muslim women in the Kansai region.
The Relationship Between Modernization & Islamization as Seen Through the Hijab
What are the basics about the hijab?
When we think of “hijab,” many may envision a scarf or veil that conceals the head and face. In fact, the term hijab is widely understood to refer to the head covering worn by Muslim women, particularly the headscarf.However, the word hijab did not originally mean such coverings. It appears in the Quran, the Islamic holy book, where it signifies “something that separates” or “a curtain.” Additionally, there are verses in the Quran that command women to conceal their attractive features, which serve as justification for wearing the hijab (Chapter 24, Verse 31), but the term hijab is not used in those verses.
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