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The 1980s witnessed a stronger and more visible adherence to Islamic customs and beliefs among significant segments of the population. The increased interest in incorporating Islam more fully into daily life was expressed in a variety of ways. Women wearing conservative Islamic dress and the head scarf were seen with greater frequency in the streets of urban as well as rural areas; men with beards also were more often seen. Attendance at Friday prayers rose, as did the number of people observing Ramadan. Ramadan also was observed in a much stricter fashion; all public eating establishments were closed and no alcohol was sold or served. Police responded quickly to infractions of the rules of Ramadan. Those caught smoking, eating, or drinking in public were reprimanded and often arrested for a brief period.
Women in the 1980s, particularly university students, were actively involved in expressions of Islamic revival. Women wearing Islamic garb were a common sight at the country's universities. For example, the mosque at Yarmuk University had a large women's section. The section was usually full, and women there formed groups to study Islam. By and large, women and girls who adopted Islamic dress apparently did so of their own volition, although it was not unusual for men to insist that their sisters, wives, and daughters cover their hair in public.
The adoption of the Islamic form of dress did not signify a return to segregation of the sexes or female seclusion. Indeed, women who adopted Islamic clothing often were working women and students who interacted daily with men. They cited a lag in cultural attitudes as part of the reason for donning such dress. In other words, when dressed in Islamic garb they felt that they received more respect from and were taken more seriously by their fellow students and colleagues. Women also could move more readily in public if they were modestly attired. Increased religious observance also accounted for women's new style of dress. In the 1980s, Islamic dress did not indicate social status, particularly wealth, as it had in the past; Islamic dress was being worn by women of all classes, especially the lower and middle classes.
Several factors gave rise to increased adherence to Islamic practices. During the 1970s and 1980s, the Middle East region saw a rise of Islamic fundamentalism in response to economic recession and to the failure of nationalist politics to solve regional problems. In this context, Islam was an idiom for expressing social discontent. In Jordan, opposition politics had long been forbidden, and since the 1950s the Muslim Brotherhood had been the only legal political party. These factors were exacerbated by King Hussein's public support for the shah of Iran in his confrontation with Ayatollah Sayyid Ruhollah Musavi Khomeini and the forces of opposition, by continued relations with Egypt in the wake of the 1979 Treaty of Peace Between Egypt and Israel, and by the king's support for Iraq in the Iran-Iraq War.
Although Islamic opposition politics never became as widespread in Jordan as in Iran and Egypt, they were pervasive enough for the regime to act swiftly to bring them under its aegis. By the close of the 1970s and throughout the 1980s, government-controlled television regularly showed the king and his brother Hasan attending Friday prayers. The media granted more time to religious programs and broadcasts. Aware that the Islamic movement might become a vehicle for expressing opposition to the regime and its policies, and in a move to repair relations with Syria, in the mid1980s the government began to promote a moderate form of Islam, denouncing fanatical and intolerant forms.
Source: U.S. Library of Congress