Headscarf and RS
Headscarf
Probably have you noticed that appart from being a only-girls school, most of the students attending BVG wear a headscarf. However, it does not mean that BVG is a Muslim school, but the majority of its students are. There is an only-girls Islamic school in Bradford, Feversham College.It only seems paradoxical that coming from Granada, the so-called last Muslim kingdom in Spain, some of us were so impressed by this enviroment and, in some cases, we realized how little we knew about Islam. The most we know and understand our students and their cultures, the better. Actually there is a module in Máster de Profesorado offered in the UGR called "Atención a la diversidad y a la multiculturalidad", which deals with this particular aspect inside education.
Some information that you will probably find useful is that there is more than one type of headscarf, the most widely used is hijab but there are others. Actually we had been told that apart from the tipologies, there are also different trendies and fashion, which students follow, even for weddings!
Since March 2007, it is into headmasters and managers at English schools to decide if headscarf is allowed or not. In France, for instance, the wearing of all conspicuous religious symbols in public schools was banned back in 2004. In Spain, there have been some attemps to forbid burqa in public spaces, but still each schools can have its own dress code and there is no major regulation on it.
Religious Studies
Religious Studies (RS) is compulsory in Years 7-8, then students will decide their subjects for Year 9 based on the GCSE they want to take on Year 11. The contents are very briefly summarized by one of the teachers of RS at BVG as follows:Further reading of the use of hijab at schools
- Afshar, H. (2008). Can I see your hair? Choice, agency and attitudes: the dilemma of faith and feminism for Muslim women who cover. Ethnic and Racial Studies , 31 (2), 411- 427.- Antón Valero, J. A. (2005). La discusión sobre el velo y la capacidad de la escuela para el debate cultural. Mugak (26), 17-26.
- Cañamares Arribas, S. (2006). El empleo de simbología religiosa en España. Boletín Mexicano de Derecho Comparado (116), 317-350.
- Franks, M. (2000). Crossing the borders of whiteness? White Muslim women who wear the hijab in Britain today. Ethnic and Racial Studies , 23 (5), 917-929.
- Marco Méndez, O. (2007). An Ethnographic Approach to the Hijabization Process: some "Mindful" bodies uncovered. Altafulla: FIMAM.
- San Román, T. (2006). El velo, el Rolex y la Antropología. Perifèria. Revista de investigación y formación en antropología (4), 1-4.















0 comments: