Enab Baladi – Nouran al-Samman
Syrian women have not been left with broad margins in choosing their clothing styles; rather, this issue has become a battleground reflecting the transformations in Syrian society over the decades.
From official decisions prohibiting the niqab in universities to others that allowed it again during the former regime, the debate continued, further intensified by contradictory posters about “the religious hijab” and “the clothing of a free woman” after the fall of Bashar al-Assad’s regime.
Contradictory posters: The spark of debate
About two weeks ago, social media was flooded with video recordings showing posters hung on the walls of some streets in Syria that promoted various forms of women’s clothing.
The first poster, titled “the religious hijab,” depicted a fully covered woman advocating for hijab according to Sharia. In contrast, the second, titled “the clothing of a free woman,” featured a woman wearing a white t-shirt bearing the flag of the Syrian revolution, indicating a connection between women’s freedom and the freedom of new Syria.
Later, opposing posters emerged, titled “We gained freedom for everyone; choose, dear, whatever clothes you want in free Syria,” reopening discussions about the concept of women’s clothing and its implications in Syria.
Social researcher at the Omran Center for Strategic Studies, Hala Hajj Ali, believes that the attempts to impose the hijab are primarily driven by grassroots movements rather than the transitional government, reflecting social dynamics more than official policy.
“Despite the exclusionary nature of this phenomenon, expressing it through posters instead of violent conflicts is a form of peaceful expression that does not threaten civil peace,” she said.
Diversity reflecting society
Regarding Syrian women’s clothing, there is a clear diversity observable as we wander through the streets of Syria, with attire ranging from traditional modest clothing to modern styles, marked by noticeable differences between urban and rural areas. Some women wear “manto” or “abaya”, while others choose modern clothing without head coverings.
The style of Syrian women’s clothing is heavily influenced by social or geographic contexts, facilitating enforcement first and then the proliferation of stereotypes based on attire.
The social researcher stated to Enab Baladi that “in authoritarian societies, women are often the most exposed group to certain clothing styles imposed by the controlling powers, reflecting a form of symbolic violence exercised by one group over another to reinforce dominance.”
She believes that the imposition or rejection of the niqab reflects an exclusionary tendency towards a broad spectrum of society, extending from non-hijab-wearing women to those in niqab, passing through various styles like the jilbab, traditional hijab, Bedouin abaya, and modest modern clothing, pointing out that women’s clothing in Syria varies according to the local cultures of each city.
“It is more advisable to work on educating society about the concept of public freedoms, which includes the freedom of clothing and belief, as these are fundamental rights guaranteed by constitutions in countries seeking to emerge from authoritarian regimes,” according to Hajj Ali.
Is the debate overstated?
Sara al-Shawa, a young woman residing in Damascus, believes that the debate over women’s clothing is unrealistic, as no woman has been restricted or forced to wear what she does not want. In her view, the dissemination of posters may destabilize social stability.
On the other hand, Rama al-Amir, a young expatriate, confirmed to Enab Baladi that the debate is exaggerated, and she does not see clear social pressures concerning women’s clothing; rather, it is related to the nature of each community and environment.
Throughout history, women’s attire in Syria has reflected social and political transformations. After Syria’s independence from France in 1946, the influence of European fashion began appearing in upscale neighborhoods of the capital, Damascus, like Abu Rummaneh and Ayn al-Kirsh, while traditional neighborhoods such as al-Midan, al-Shaghour, Sarouja, and al-Qaymariya preserved Ottoman clothing characterized by the black “malaia” and “manto,” according to a report by the Harmoon Center for Contemporary Studies.
The real shift came with the spread of education, as women started to abandon “malaia” in favor of “manto” and head coverings.
Additionally, waves of migration from rural to urban areas contributed to the emergence of “modern hijab,” where rural women exchanged their traditional clothing for civilian attire, which did not differ much from that in the countryside.
Ongoing debate
The issue of Syrian women’s clothing is not new. In 2010, the Syrian authorities issued a decision banning the wearing of niqab in universities, justifying that it “contradicts university values and traditions,” and claiming “not to expose students to extremist thoughts and habits.”
This issue did not stop at universities, as the Syrian Ministry of Education transferred about 1,200 niqab-wearing educators to other ministries, including Agriculture and Local Administration and Services, on the grounds that the niqab hindered their educational roles.
With the outbreak of the Syrian revolution in 2011, the Syrian regime took a counter-step by lifting the ban on niqab in universities and schools, allowing teachers who had previously lost their jobs to return to teaching.
This step was considered an attempt to appease a segment of the protesters with religious tendencies, as reported by media at the time, while the Syrian protests were primarily political, demanding freedom and the fall of the regime, rather than religious in nature as the ousted Syrian regime claimed.
In 2019, the University of Damascus imposed clothing restrictions once again, issuing a circular prohibiting students wearing “inappropriate attire for the university campus,” which included the niqab, justifying that the decision aimed to prevent impersonation during examinations, as several cases had been detected where the niqab was used for this purpose.
The issue of the hijab had not been the first to be raised; it followed similar decisions during Hafez al-Assad’s rule. In 1981, Rifaat al-Assad, Hafez’s brother, sent the female soldiers of the Defense Brigade, known as the “October Patrol,” to Damascus to remove the hijab from a number of women in the streets. However, the popular backlash against that practice compelled Hafez to publicly condemn it, without changing the reality of hijab restrictions in schools.
The hijab remained prohibited in educational institutions from 1983 until Bashar al-Assad lifted this prohibition at the end of 2000, allowing female students to wear it within schools and classrooms.
These restrictions were not limited to the Syrian regime alone, as during the period of the Islamic State’s control over parts of Syria, the group imposed strict dress codes on women, forcing them to cover their faces and wear specific clothing, alongside severe restrictions on their movement and activities.
Similar restrictions on women’s clothing and movement were witnessed in several areas, including northwestern Syria, which experienced limitations on women’s freedom in clothing, mobility, and holding leadership positions, according to a report issued by Syrians for Truth and Justice (STJ) in January 2024.
Amid the ongoing conflict, Syrian women have faced various violations, ranging from arbitrary detention and enforced disappearance to gender-based violence.
Today in Syria, the clothing of Syrian women reflects a cultural and social diversity, influenced by religious and political factors. While the debate over women’s clothing continues, this discourse reflects a deeper struggle over identity and freedom in Syria. The biggest challenge remains ensuring women’s right to choose without any pressures or exclusions.