Silenced Detainees in Repressive Hijab : A Marxist Analysis of the Hijab of Afghan women in Sweden, the patriarchal coercion to veil, and the responsibility of the Swedish government

This empirical research focuses on the subject of Hijab in Sweden. It demonstrates that Afghan (Muslim) women residing in Sweden do not consider the Hijab as an element of their culture/identity. Additionally, the empirical data gathered through interviews with twenty Afghans residing in Sweden reveals that Hijab is socially imposed on women, particularly by male relatives. Afghan women reveal verbal and physical violations exercised against women by male relatives in order to force them to veil. Therefore, if multiculturalism favors the Hijab as a human right and/or an identity/cultural element of these women, it neglects the violations implied by Hijab on women. By adopting a Marxist feminist lens, the research explains that although veiling and controlling women’s body existed for centuries before the birth of capitalism, controlling women’s body by forcing them to veil serves the capitalist project as well. The veil is one of the diverse ways of controlling women (‘s body) and is one of the ways to help the interests of capitalism since women are the source of reproduction of labor. Rejecting the position of both left-wing and right-wing parties (and specifically racists) in the political sphere in Sweden, it is suggested that the former (no matter intentionally or unintentionally) justifies and serves the preservation of the repressive Hijab and does not protect Muslim women and their human rights. And (far) right-wing actors, by pointing to the repressive Hijab, merely aim to cut the budget that is essential for protecting the fundamental human rights of immigrants and target the existence of immigrants per se to enable (further) development of capitalist (economic) policies. This research argues that discourse cannot make a substantial change in behaviors, and not only men should be considered as the responsible actor to diminish the violations. A third alternative/approach is instead suggested for the change in the material condition of such communities so as to diminish the violations. By reminding the responsibility of the Swedish government, it is suggested that the government should take responsibility for material provision regarding awareness, education, employment, and development of oppressed veiled women. This is how the government can protect human rights and actualize women’s capacity in order to combat the violations