Ban the Burqa

From the August 16 issue of NATIONAL REVIEW.

I moved here five years ago. In the beginning, I was sympathetic to the argument that Turkey’s ban on headscarves in universities and public institutions was grossly discriminatory. I spoke to many women who described veiling themselves as an uncoerced act of faith. One businesswoman in her mid-30s told me that she began veiling in high school, defying her secular family. Her schoolteacher gasped when she saw her: “If Atatürk could see you now, he would weep!” Her pain at the memory of the opprobrium she had suffered was clearly real.

Why had she decided to cover herself? I asked. As a teenager, she told me, she had experienced a religious revelation. She described this in terms anyone familiar with William James would recognize. She began veiling to affirm her connection with the Ineffable. “Every time I look in the mirror,” she said, “I see a religious woman looking back. It reminds me that I’ve chosen to have a particular kind of relationship with God.”

Seen thus, the covering of the head is no more radical than many other religious rituals that demand symbolic acts of renunciation or daily inconvenience.

....But that was when I could still visit the neighborhood of Balat without being called a whore.

Let’s be perfectly frank. These bans are outrages against religious freedom and freedom of expression. They stigmatize Muslims. No modern state should be in the business of dictating what women should wear. The security arguments are spurious; there are a million ways to hide a bomb, and one hardly need wear a burqa to do so. It is not necessarily the case that the burqa is imposed upon women against their will; when it is the case, there are already laws on the books against physical coercion.

...All true. And yet the burqa must be banned. All forms of veiling must be, if not banned, strongly discouraged and stigmatized.

Recently, on a New York Times blog, the philosopher Martha Nussbaum not only argued against the ban, but proposed that those who wear the burqa be protected from “subtle forms of discrimination.” It was a perfect example of a philosopher at the peak of her powers operating in a cultural and historical vacuum. “My judgment about Turkey in the past,” Nussbaum writes, was

that the ban on veiling was justified, in those days, by a compelling state interest — derived from the belief that women were at risk of physical violence if they went unveiled, unless the government intervened to make the veil illegal for all. Today in Europe the situation is utterly different, and no physical violence will greet the woman who wears even scanty clothing.

The debate in Europe now concerns primarily the burqa, not less restrictive forms of veiling, such as the headscarf. The sheer outrageousness of the burqa makes it an easy target, as does the political viability of justifying such a ban on security grounds, particularly in the era of suicide bombings, even if such a justification does not entirely stand up to scrutiny. But the burqa is simply the extreme point on the continuum of veiling, and all forced veiling is not only an abomination, but contagious: Unless it is stopped, the natural tendency of this practice is to spread, for veiling is a political symbol as well as a religious one, and that symbol is of a dynamic, totalitarian ideology that has set its sights on Europe and will not be content until every woman on the planet is humbled, submissive, silent, and enslaved.

...Like all freedoms, religious freedom is not absolute. It is said in the United States that the Constitution is not a suicide pact, and this principle is applicable to any open society. ...

Headscarves cannot at this point be banned. It is politically impossible, and it is also too late: The practice is too widespread. But the decision to wear them should be viewed much as the decision to wear Klan robes or Nazi regalia would be in the United States. Yes, you are free to do so, but no, you cannot wear that and expect to be hired by the government to teach schoolchildren, and no, we are not going to pretend collectively that this choice is devoid of a deeply sinister political and cultural meaning.