Amikam Nachmani

Turks, above – has become even more “visible,” through the increase in the proportion of women among migrants because the religious affiliation of women is clearly and publicly manifested in their attire, particularly in their veils. A survey in Le Monde , for example, revealed that an ever growing number of Muslim women in Britain had adopted the hijab , the traditional Islamic head covering. Germany is no different. During the years many Turkish families followed their men and migrated to Germany. This family reunification confronted the German society – or other

in Turkey: facing a new millennium
Open Access (free)
Rodney Barker

collective doctrine and controversy. Where in the vestments controversy of the sixteenth century it was the clothing of priests that was the issue, in the twentieth century controversy within and beyond Islam, the clothing of laywomen was the issue, both for Muslim women wishing to wear distinctive clothing and for Christian women wishing to wear distinctive ornaments. The identity of the ordinary faithful in a mobilised and democratising society had achieved an importance which in less mobilised times was most heavily evidenced in concern over the identity of the

in Cultivating political and public identity