This study examines various transformations in the practice of veiling which have involved changes in its meaning for Indonesian Muslims. It concentrates on a forty-year period from the New Order to the Reform Era. In particular, it focuses on the interplay between the practice of wearing the veil and the changing social and political constellation in Indonesia, and relates these to the presence of both contestation and consensus regarding veiling among Indonesian Muslims. After conducting one year’s fieldwork in some regions of Indonesia, I found significant changes in how Muslims negotiate their daily lives in connection with the idea of veiling. While a ‘relaxed’ form of veiling has long been practiced by santri (devout) Muslims, veiling has assumed an absolute meaning for other Muslims, especially since the increasing Islamisation of various social classes. The practice of veiling has become pervasive among Muslims: at the same time, it is intertwined with fashion trends, commercialisation and the expression of personal and religious identity.¶ Although some Modernist Muslims continue to contest the Islamist discourse regarding veiling, there is a growing trend to make veiling mandatory in certain parts of Indonesia. Veiling became oppressive rather than liberating in the areas where it has been imposed in the public domain. The appearance of the veil also changed: from a modest and traditional practice (kerudung), it was turned into the mandatory jilbab, which covers the head, neck and chest much more strictly. The veil transformed again in some parts of Indonesia, to become a fashion item: this made it a promising product for industry and marketing, due to the growing number of Muslim consumers. At the same time, in some places it has continued to be imposed by local Islam-oriented regimes which tend to want to control public behaviour according to their interpretation. In the light of these changes, I argue that the changing social and political conditions in contemporary Indonesia have impelled Muslims to search for an “Indonesian Islam”: what form that indigenous version of Islam will take is still being negotiated.

Veiling glare has always existed in cars, but during the last years it has been brought up as a big problem. One reason is that glossier materials are being used in car interior design. Another reason is that the customers who buy the cars are getting more quality conscious. They demand to get top quality for the high price that they pay for a car, and veiling glare problems could be regarded as “low quality”. Veiling glare is when light hits the car interior and reflects into the windshield, causing mirror-like images in the windshield (ghost images). This can impair the driving experience in two ways. It can lower the contrast of the road scene and it may be a cluttering for the driver. This work handles daytime veiling glare from dashboard reflectance. The purpose was to investigate the area and to see if Saab can avoid the problem with veiling glare by using virtual prototyping (see chapter 3.3.1). This has been done by examining if the light simulation software Speos can be used to simulate and predict veiling glare, and thereby be used as a tool for better design. Key words: Veiling glare, dashboard, windshield, Speos, virtual prototyping.

<p>Veiling glare has always existed in cars, but during the last years it has been brought up as a big problem. One reason is that glossier materials are being used in car interior design. Another reason is that the customers who buy the cars are getting more quality conscious. They demand to get top quality for the high price that they pay for a car, and veiling glare problems could be regarded as “low quality”.</p><p>Veiling glare is when light hits the car interior and reflects into the windshield, causing mirror-like images in the windshield (ghost images). This can impair the driving experience in two ways. It can lower the contrast of the road scene and it may be a cluttering for the driver.</p><p>This work handles daytime veiling glare from dashboard reflectance. The purpose was to investigate the area and to see if Saab can avoid the problem with veiling glare by using virtual prototyping (see chapter 3.3.1). This has been done by examining if the light</p><p>simulation software Speos can be used to simulate and predict veiling glare, and thereby be used as a tool for better design.</p><p>Key words: Veiling glare, dashboard, windshield, Speos, virtual prototyping.</p>

This thesis deals with veiling of Czech women who convert to Islam, those who were born here, were brought up here and have a full Czech sociocultural background. The thesis focuses on the reasons for veiling in the Czech milieu, the real possibility of veiling in the Czech Republic, the emotional side of those women and the change in their visual appearance itself. It also discusses the changes in the acceptance of conversion to Islam in informants' families after they began to veil themselves. The thesis focuses on problems of the employment and the possibility of veiling being contraproductive in the western society. The whole thesis is based on a qualitative research and supported by the personal testimonies and life stories of eleven key informants and testimonies of secondary respondents. Their statements have been linked with theories that deals with veiling and clothing from different scientific perspectives and are compared with studies among female converts in other European countries, USA and Canada. Keywords: religion, Islam, conversion, hijab, veiled women, Czech, Muslim

The purpose of this work is to bring better understanding into the problematic of negotiation of veiling behaviour among young Muslim women. In the current world they face many challenges caused by stereotypical images that are being spread about them through various media platforms. One of those stereotypes is the misuse of the veil as a symbol and taking it out of the context. Main goal of this work is therefore to observe the role of media, new media in particular, within diverse socio-political contexts in the lives of young Muslim women, especially on the negotiation of their veiling behaviour. Misinterpretation and misuse of the symbol of the veil by the media within diverse socio-political contexts will be investigated from the perception of these young women, with help of the qualitative approach, namely in-depth interviews with the sample of seven Muslim women between the ages of 22 and 36 living in Czechia, Lebanon, Netherlands and Switzerland. To put this issue into perspective of the researcher's home country, Czechia, additional and supportive data was collected among 100 respondents from Czech non-Muslim public. This survey investigated the perception of Islam and veiled women by the Czech public to prove or disprove the hypothesis that the Islamic tradition of veiling is perceived...

abstract: The present study tested the hypothesis that women dress modestly to signal to other women that they pose no mate poaching threat and are sexually restricted, and that this is especially true for religious women. Participants were 392 Muslim women living in the United States. They read two passages describing fictional situations in which they met with a potential female friend and then indicated what kind of outfit they would wear in both situations. In one situation, the participant obtained a reputation for promiscuity; in the other situation, reputation was not mentioned. I predicted that participants would choose more modest outfits for the promiscuous reputation passage, because if women dress modestly to signal sexual restrictedness, then they should dress more modestly around women with whom they have a reputation for promiscuity—to counteract such a reputation, women may wish to send a strong signal that they are not promiscuous. The hypothesis was partially supported: Less religious women chose more modest outfits for the promiscuous reputation situation than they did for the no reputation situation. This suggests that some women dress modestly to signal sexual restrictedness to other women, but that this is especially true for women who are less religious, not more. More religious women dress more modestly than less religious women, but they may not dress modestly to signal sexual restrictedness. Two important goals for this area of research are to determine the proximate reasons that more religious women dress modestly and to investigate modest dress among non-Muslim religious women. / Dissertation/Thesis / Doctoral Dissertation Psychology 2020

Theoretischer Hintergrund: Laut epidemiologischen Studien entwickeln Frauen häufiger eine Körperbildstörung als Männer, daher ist es besonders relevant, die auslösenden und aufrechterhaltenden Faktoren dieser Störung an weiblichen Stichproben zu erforschen. Kognitiv-behaviorale Theorien zur Entstehung und Aufrechterhaltung von Körperbild-störungen nehmen an, dass das körperbezogene Kontrollverhalten (englisch: Body Checking), mediale Einflüsse und sportbezogene Einflüsse auf die Einstellungen bezüglich des eigenen Körpers einwirken. Allerdings sind zum einen viele der Annahmen der kognitiv-behavioralen Modelle bislang nicht hinlänglich belegt, zum Beispiel untersuchten nur wenige Studien den zeitlichen Verlauf von negativen Emotionen während einer Body Checking Episode. Die Erforschung der Wechselwirkung zwischen Body Checking und Emotionen ist von hoher Relevanz, da Body Checking als aufrechterhaltender Mechanismus für Essstörungen gilt. In den ersten beiden Studien der vorliegenden Dissertation wurde daher der Verlauf des Ausmaßes an negativen Emotionen und Arousal (Emotionsdimension: entspannt versus erregt) während des Checkings von gemochten versus nicht-gemochten Körperpartien erhoben. Zum anderen bestehen die meisten Stichproben in Studien zu Zusammenhängen zwischen Körperbild und Religiosität mehrheitlich aus christlichen Teilnehmerinnen. Vor dem Hintergrund, dass die Anzahl von muslimischen Frauen weltweit zunimmt, scheint es relevant, in Studien zum Körperbild vermehrt muslimische Frauen miteinzubeziehen. Die dritte Studie erforschte daher Unterschiede im Körperbild von muslimischen, christlichen und atheistischen Frauen und untersuchte außerdem den postulierten negativen Einfluss von Schlankheit betonenden Medien auf das Körperbild. Darüber hinaus wurden in der vierten Studie das sportliche Engagement sowie sportbezogene Einflüsse auf das Körperbild von muslimischen, christlichen und atheistischen Frauen erforscht; das Augenmerk lag hierbei auf dem Streben nach einem definierten und muskulösen Körper. Methode: Die vorliegende Dissertation besteht aus vier separaten Studien und Stichproben. In Studie 1 wurde mithilfe eines web-basierten Designs das Ausmaß an negativen Emotionen und Arousal vor und während sowie unmittelbar und 15 Minuten nach einer Body Checking Episode erfasst. Hierbei wurde zwischen dem Checking von gemochten versus nicht-gemochten Körperpartien und zwischen normalgewichtigen Frauen mit hohen (n = 179) versus niedrigen (n = 176) Figur- und Gewichtssorgen unterschieden. Da Studie 2 eine Replikationsstudie von Studie 1 ist, wurde dort dieselbe Fragestellung an Frauen mit hohen (n = 63) versus niedrigen (n = 62) Figur- und Gewichtssorgen untersucht. Die Teilnehmerinnen waren jedoch nicht alle normalgewichtig. In Studie 3 wurde durch eine Online-Fragebogenbatterie zuerst das Trait-Körperbild von sich bedeckenden muslimischen (n = 67), christlichen (n = 90) und atheistischen Frauen (n = 74) erfasst. In einem separaten Laborexperiment wurden zunächst das State-Körperbild sowie die aktuelle Stimmung der Teilnehmerinnen erhoben. Danach wurden ihnen entweder Fotos von dünnen und attraktiven Models oder von Möbeln präsentiert. Abschließend erfolgte erneut eine Messung des State-Körperbildes und der aktuellen Emotionen. In Studie 4 wurden mithilfe eines „paper-and-pencil“-Fragebogens die sportliche Aktivität, körperliche Wertschätzung, das Selbstwertgefühl sowie das Streben nach einem definierten und muskulösen Körper von sich bedeckenden muslimischen (n = 70), sich nicht bedeckenden muslimischen (n = 50), christlichen (n = 79), und atheistischen (n = 68) Frauen ermittelt. Ergebnisse: In Studie 1 zeigte sich, dass die negativen Emotionen 15 Minuten nach dem Body Checking von gemochten und nicht-gemochten Körperpartien geringer waren als vor dem Body Checking. Das Ausmaß an Arousal stieg in beiden Bedingungen zunächst an, nahm dann allerdings rapide ab und normalisierte sich wieder. Frauen mit hohen im Vergleich zu Frauen mit niedrigen Figur- und Gewichtssorgen berichteten zu allen vier Messpunkten ein stärkeres Arousal. In Studie 2 zeigte sich ebenfalls, dass das Level an Arousal in beiden Bedingungen kurz anstieg, sich jedoch anschließend normalisierte. Zudem wurden auch hier höhere Level an Arousal bei Frauen mit hohen im Vergleich zu Frauen mit niedrigen Figur- und Gewichtssorgen gefunden. Das Ausmaß negativer Emotionen war jedoch nur bei Frauen mit niedrigen Figur- und Gewichtssorgen 15 Minuten nach dem Body Checking von nicht-gemochten Körperpartien geringer als vor dem Body Checking. Gemäß den Ergebnissen von Studie 3 zeigten muslimische Frauen im Vergleich zu christlichen Frauen und atheistischen Frauen geringere Ausprägungen in der Internalisierung des Schlankheitsideals, des Schlankheitsdrucks sowie von aussehensbezogenen Vergleichen. Über die drei Gruppen hinweg verschlechterte sich das State-Körperbild nach der Exposition gegenüber den Models, während es in der Kontroll-Bedingung konstant blieb. Studie 4 ergab, dass muslimische Frauen im Vergleich zu christlichen Frauen und atheistischen Frauen weniger sportlich aktiv sind und ein geringeres Streben nach einem definierten Körper aufweisen. Sich bedeckende muslimische Frauen berichteten zudem eine höhere Wertschätzung des eigenen Körpers als christliche Frauen und atheistische Frauen. Hinsichtlich des Selbstwertgefühls sowie des Strebens nach Muskulosität fanden sich hingegen keine Gruppenunterschiede. Diskussion: Die Ergebnisse der ersten beiden Studien bestätigten die in den kognitiv-behavioralen Theorien angenommenen divergierenden kognitiv-affektiven Prozesse bezüglich des Verlaufs negativer Emotionen und Arousal während des Body Checkings. Zudem unterscheiden sich die Effekte des Body Checkings auf negative Emotionen anscheinend in Abhängigkeit davon, ob gemochte oder nicht-gemochte Körperpartien gecheckt werden. Die Ergebnisse der Studien zum Körperbild von muslimischen Frauen legen im Einklang mit bisherigen Befunden nahe, dass sich bedeckende muslimische Frauen ein positiveres Körperbild haben als sich nicht bedeckende muslimische Frauen, christliche Frauen und atheistische Frauen. Darüber hinaus verdeutlicht der Befund, dass muslimische Frauen ein geringeres Streben nach einem definierten Körper haben als christliche Frauen und atheistische Frauen, wie relevant die Bereiche Religiosität und kultureller Hintergrund für die Internalisierung von Körperidealen sind.

In recent years in Europe, the veiling of the muslim women has become a political issue. Various laws were passed in order to regulate the appearance of the islamic veil in public. Such policies caused several protests and led to many debates over the meaning of the veil. In this thesis I focus on academic contributions to these debates. My aim is to find out what veiling stands for in the academic literature that deals with the situation in Europe (including Turkey). Both books and articles concerned with islamic veil are examined by means of the qualitative content analysis. Building on the principles of the feminist research, I also evaluate the methodologies of selected works. Another pursued aspect of the analysed texts is the use of the concept of gender.

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I use the body to investigate the ideas of morality, mourning and mortification. I look towards costume history, traditional Catholic rituals and themes in 19th century literature to feed my obsession with transformation, reconciliation and communication through dress. My making focuses on feminine objects and materials. Lace, veils, undergarments and hair adornment speak not only of womanhood, but also of the duality of human nature. Lace speaks of purity and sexuality, it reveals and conceals, it is humble, yet gluttonous in its ornamental overindulgence; lace is the ultimate dichotomy. I use it as a potent symbol to represent the duality of body and soul, right and wrong, good and evil. Historically, neglected, disheveled and unbound hair was a sign of mourning and penance, a physical representation of one's sin and sorrow. In my work, hair comes to represent an uncomfortable binding of one's self to one's alter ego, while helping to serve as an act of penance and mortification. As I make, my hands hopelessly yearn to create beauty from burdens; the repetitive and penitential process of stitching creates a metaphor for my longing towards perfection and purification. My use of video, photography and installation work to provide a unique experience for the viewer, for here they are invited to enter these imaginary worlds of wonder.