We have seen how colonial society, the colonial administration, perceives the veil, and we have sketched the dynamics of the efforts undertaken to fight it as an institution and the resistances developed by the colonized society. At the level of the individual, of the private European, it may be interesting to follow the multiple reactions provoked by the existence of the veil, which reveal the original way in which the Algerian woman manages to be present or absent.
For a European not directly involved in this work of conversion, what reactions are there to be recorded? The dominant attitude appears to us to be a romantic exoticism, strongly tinged with sensuality. And, to begin with, the veil hides a beauty. A revealing reflection-among others of this state of mind was communicated to us by a European visiting Algeria who, in the exercise of his profession (he was a lawyer), had had the opportunity of seeing a few Algerian women without the veil. These men, he said, speaking of the Algerians, are guilty of concealing so many strange beauties. It was his conclusion that a people with a cache of such prizes, of such perfections of nature, owes it to itself to show them, to exhibit them. If worst came to worst, he added, it ought to be possible to force them to do so.
A strand of hair, a bit of forehead, a segment of an “overwhelmingly beautiful” face glimpsed in a streetcar or on a train, may suffice to keep alive and strengthen the European’s persistence in his irrational conviction that the Algerian woman is the queen of all women.
But there is also in the European the crystallization of an aggressiveness, the strain of a kind of violence before the Algerian woman. Unveiling this woman is revealing her beauty; it is baring her secret, breaking her resistance, making her available for adventure. Hiding the face is also disguising a secret; itis also creating a world of mystery, of the hidden. In a confused way, the European experiences his relation with the Algerian woman at a highly complex level. There is in it the will to bring this woman within his reach, to make her a possible object of possession. This woman who sees without being seen frustrates the colonizer. There is no reciprocity. She does not yield herself, does not give herself, does not offer herself.
Atheism is simply the lack of a belief in a god.
I’m not sure where you’re getting all this other weird baggage
No, not a god. All gods.
Frans Fanon - A DYING COLONIALISM
We have seen how colonial society, the colonial administration, perceives the veil, and we have sketched the dynamics of the efforts undertaken to fight it as an institution and the resistances developed by the colonized society. At the level of the individual, of the private European, it may be interesting to follow the multiple reactions provoked by the existence of the veil, which reveal the original way in which the Algerian woman manages to be present or absent.
For a European not directly involved in this work of conversion, what reactions are there to be recorded? The dominant attitude appears to us to be a romantic exoticism, strongly tinged with sensuality. And, to begin with, the veil hides a beauty. A revealing reflection-among others of this state of mind was communicated to us by a European visiting Algeria who, in the exercise of his profession (he was a lawyer), had had the opportunity of seeing a few Algerian women without the veil. These men, he said, speaking of the Algerians, are guilty of concealing so many strange beauties. It was his conclusion that a people with a cache of such prizes, of such perfections of nature, owes it to itself to show them, to exhibit them. If worst came to worst, he added, it ought to be possible to force them to do so.
A strand of hair, a bit of forehead, a segment of an “overwhelmingly beautiful” face glimpsed in a streetcar or on a train, may suffice to keep alive and strengthen the European’s persistence in his irrational conviction that the Algerian woman is the queen of all women.
But there is also in the European the crystallization of an aggressiveness, the strain of a kind of violence before the Algerian woman. Unveiling this woman is revealing her beauty; it is baring her secret, breaking her resistance, making her available for adventure. Hiding the face is also disguising a secret; itis also creating a world of mystery, of the hidden. In a confused way, the European experiences his relation with the Algerian woman at a highly complex level. There is in it the will to bring this woman within his reach, to make her a possible object of possession. This woman who sees without being seen frustrates the colonizer. There is no reciprocity. She does not yield herself, does not give herself, does not offer herself.
Everything exists in a vacuum it seems…