New Zealand PM Jacinda Arden Sends Empowering Message To Muslim Women

In a recent article published on Tuesday, Iraqi-born architect and author Ali Shakir criticized New Zealand Prime Minister Jacinda Ardern for wearing the hijab at an event in South Auckland. Shakir argued that, beyond an initial gesture of sympathy following the mosque terror attacks, Ardern’s decision to wear the hijab sends a problematic message. He contended that it could inadvertently iconize the hijab as the sole expression of faith for young Muslim girls and potentially play into the hands of those who seek to impose the hijab on Muslim women.

Shakir’s critique, however, appears to underestimate the intelligence and agency of Muslim women. The article fails to mention that the event Ardern attended in Māngere was the 29th Annual National Conference of the Islamic Women’s Council of New Zealand. This omission is significant, given that the conference attendees are intelligent, engaged, and ambitious members of their communities. For instance, when Ardern inquired about aspirations for leadership positions, nearly half of the women present raised their hands, demonstrating their active participation and drive.

Anjum Rahman, the Islamic Women’s Council of New Zealand spokesperson and a Member of the New Zealand Order of Merit is a prominent hijab-wearing advocate for inclusiveness, including support for the LGBTQ+ community. Rahman’s commitment to inclusivity strongly suggests that she would not support any form of coercion regarding hijab-wearing.

Donna Miles-Mojab has defended Ardern’s gesture, arguing that the criticism is unfair. She points out that the underlying assumption in many hijab-related debates is that veiled Muslim women are oppressed and need rescuing. This perspective is not only outdated but also overlooks the diverse experiences and choices of Muslim women.

Miles-Mojab, who identifies as a secular Muslim, agrees with Shakir’s point about the narrow representation of Muslims in the media. Muslims are often portrayed as either hijab-wearing women or bearded men, which fails to reflect the rich diversity within the community, including gay Muslims, feminist Muslims, Marxist Muslims, and secular Muslims.

The discussion also touches upon historical and media-driven misrepresentations of the hijab. Shakir mentioned the Iranian revolution as a pivotal moment. Still, Miles-Mojab recalls that it was Western media that rendered Iranian women invisible by focusing disproportionately on the minority of women wearing chadors. This focus created a skewed representation of Iranian women and, by extension, Muslim women globally.

The broader context of Ardern’s gesture is important. Muslim women, particularly those who wear hijabs, often face racism and discrimination, especially when they pursue leadership roles. In Christchurch, for example, a young hijabi Muslim woman running for local office faced online abuse and vandalism of her election boards. By wearing the hijab, Ardern is not only showing solidarity with hijab-wearing women but also challenging the negative perceptions of hijab as a symbol of backwardness and extremism.

In conclusion, Ardern’s gesture should be viewed as an act of solidarity and support for Muslim women, rather than as a misstep. Her action underscores that Muslim women have a place in society and leadership positions, and it deserves recognition rather than scorn.