在眾多有關伊斯蘭婦女的生活議題中，Hijab作為女性穆斯林正式端莊的服裝，其不同於西方標準的款式與意象，經常被視為伊斯蘭壓迫女性的例證，且在後殖民論述裡升高為政治性的話語。然90年代以降的婦女研究，開始關注以往研究中忽視的女性情緒和身體等議題，女性主義哲學家Iris Marion Young在反思服裝與身體概念時，就認為「服裝選項與慣例」，雖是透過個人身體表現出來，但我們回應社會結構的經驗，卻並非「人人皆同的成套特質」，換言之，脫離伊斯蘭脈絡的Hijab於世俗化台灣，未能獲得如宗教場域中的同等價值，多數婦女基於個人社會化處境，採取宗教與世俗場域分離的穿衣原則，其能動性卻囿於伊斯蘭「慣習圖式」而易萌生罪惡感，本文透過個別訪談和近距離觀察，嘗試在「性別壓迫」與「政治認同」的宏觀論述之外，經由身體相關理論，初探台灣脈絡下穆斯林婦女穿戴Hijab的策略與身體經驗。

Women's hijab has been a hot debate issue both in women and Islamic studies. Western literature on Women of Islamic world has reflected the cultural bias against Muslim women. The issue of Muslim women has also been imbued with political implications in the discourses of post-colonialism.Wearing hijab in Taiwan, a secular and non-Islamic society, cannot obtain the same value as in the Islamic world. Therefore most Muslim women in Taiwan adopt the principle of separating the religious and secular fields while wearing hijab. However, constrained by the Islamic habitus, these women are easy to feel guilty. There are still a few Muslim women adjusting their wearing strategies through the process of individual socialization. In-depth interviews and personal observations might help us to understand the forming environment and the true experiences of Muslim women's wearing hijab in Taiwan.