128 KB46 KB199420242018Zalta, Anjaletnik:25str. S52-S64številka:supl.DOI:10.1080/13183222.2018.1554311ISSN:1318-3222COBISSID:68540258URN:URN:NBN:SI:doc-XIUBQ5CLslEvropski inštitut za komuniciranje in kulturoJavnost (Ljubljana)islamkrščanstvomuslimankepokrivalaredovniceženske(Ne)vidnost pokritih žensk|The institution of head-covering also in Slovene society is largely understood as one-dimensional and (pre-)general, it is laden with the oriental representation of head-coverage as a sign of subordination and repression, it triggers questions of security and personal freedom, and questions the role of religion in the public sphere and/or secular state. Nevertheless, the main problem does not seem to be the wearing of a headscarf as such, but the question of what the headscarf symbolises. Reckless bans resulting from ignorance of the complexity of the subject, are creating paranoid situations and sowing fear, and are too often justifi ed by the rhetoric of people's protection and welfare. By underwriting such care, intervention agencies such as the media, the state, other leadership and political structures - from religious dignitaries to politicians and state offi cials - legitimise their power and authority, and intervene and dictate the borders of public and private spheres. The purpose of the paper was primarily to explore the motives of head-covering between Slovene Muslim women and Christians (Christian nuns) and to address the reasons for the invisibility of head-covered women in the Slovenian public. The article presents head-covering as a broader problem that addresses the issue of religious presentations and symbolism, cultural discrimination, and also reveals the complexity of (not) hearing women's voices in establishing and preserving their own identityNe obstaja del oblačila, ki bi bil tako prežet s stereotipi in politizacijo, kot je muslimanska naglavna ruta. Institucija pokrivanja je tudi v slovenski družbi razumljena večinoma enodimenzionalno in (pre)splošno, otovorjena je z orientalističnimi reprezentacijami pokrivanja kot znaka podrejenosti in represije, sproža vprašanja varnosti in osebne svobode, ter prevprašuje vlogo religije v javni sferi in/ali v sekularni državi. Kljub vsemu pa se zdi, da osrednji problem ne predstavlja nošenje naglavne rute kot take, temveč vprašanje, kaj naglavna ruta simbolizira. Brezglave prepovedi, ki izhajajo iz nepoznavanja kompleksnosti tematike, ustvarjajo paranoične situacije in sejejo strah, prepogosto pa se opravičujejo tudi z retoriko zaščite in dobrobitjo naroda. S prevzemom takšnega skrbstva intervencijski subjekti, kot so mediji, država, druge vodstvene in politične strukture - od religijskih dostojanstvenikov do politikov in državnih uradnikov - legitimirajo svojo moč in avtoriteto, ter intervenirajo in diktirajo meje javne in zasebne sfere. Namen prispevka je v prvi vrsti raziskati motive pokrivanja med slovenskimi muslimankami in kristjankami (krščanskimi redovnicami) in nasloviti vzroke za nevidnost pokritih žensk v slovenski javnosti. V članku predstavimo pokrivanje kot širši problem, ki naslavlja vprašanje religijskih prezentacij in simbolike, kulturne diskriminacije, odstira pa tudi kompleksnost (ne)sliš(a)nosti ženskih glasov pri vzpostavljanju in ohranjanju lastne identiteteTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaEvropski inštitut za komuniciranje in kulturo - EURICOM