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Today she sees this logic for what it is: "To claim that the wearing of the is a feminist issue is to turn feminism on its head." She points out that for many women throughout the world, veiling is not a real choice because of pressure and threats from family, friends, regimes and strangers on the streets.

As she got older she convinced herself she was expressing her feminist right to choose the veil.

Eltahawy thinks that the Muslim world needs to make the connection between "the personal and the political, the home and the street, and the street and the state," in order to improve the situation for women there.

But without confronting the roots of the problem she identifies, her solutions can only go so far.

She later compares teaching in Oklahoma to being in the Middle East where "a similar mix of religion and conservative politics prevailed." Eltahawy is torn between pointing to the unique problems in the region and arguing that that they are no worse than limiting access to abortion or to purity balls and promise rings. At one moment Eltahawy will point to Islam specifically, while at others she claims that Muslims, Christians and atheists all treat women abhorrently in the Middle East, seeming to make an argument that the fault lies with the culture at large, not the religion.

She calls for Muslim and Christian societies to break with tradition when it comes to virginity and pre-marital sex, glossing over the fact that women in Christian societies are rarely killed by their male relatives for becoming sexually active before marriage.

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