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Exploring the Generational Differences using an Objective Positivistic Approach studyAbstract in that location is a significant number of the population in the UK at the present clock time who ar women of the Moslem faith who chose to wear headscarves or hijabs. There is however a relatively short(p) understanding of how the general non-Muslim public views this practice, level though there be possessed of been suggestions that people find it discomforting and cover it oppressive to women. This study used a quantitative, positivistic approach to collect and analyse data to project whether there were generational passings in the attitude towards women wearing hijabs. The study collected data from 86 participants in the Roehampton bea, who completed a questionnaire on attitudes and an F- outmatch test which gave information on their temper type. The study showed through analysis of variance that there was no association between age and attitude towards hijabs, although there was an association between having been to university and having a more positivistic attitude. The study also showed through regression analysis that personality was strongly united to attitudes towards women wearing hijabs.Opinions on People using HeadscarvesExploring the Generational Differences using an Objective Positivistic Approach There is not a study available that represents supercilious personalities and the negative or discriminatory viewpoints against the wearing of the hijab. However, Vyas (2008) shows that Muslim women in the USA stopped wearing headscarves for fear of violent discrimination and for their personal safety, as they struggled to know between their traditional Muslim farming and the American culture, especially in gender roles at American schools.Similarly, African Muslim women struggle with education and gender roles, especially in finding personal license and leadership as Muslim women who wear the headscarves (Shirin 2008). In Africa, feminis t teachings state that Islam and female leadership roles atomic number 18 not compatible, and that the wearing of the hijab restricts women into lowered roles (Shirin 2008).However, African Muslim women refuse to stop wearing the hijab even though it brings about cultural discomfort for non-Islam feminists, which shows that the hijab wearers are able to have female leadership roles and individual identities even when authoritarian figures such(prenominal) as teachers request that they not wear the hijab (Shirin 2008). In the education context, young girls in France and Canada are asked not to wear the hijab, as it impacts the education of people around them, where non-Muslim educational facilities are a good deal prompted by non-Muslim governments or academician councils to refuse to allow the wearing of the hijab (Ruitenberg 2008).This authoritarian approach limits social norms and hinders the abilities of Muslim girls and women as students in an educational facility to have the same human rights in self structure (Ruitenberg 2008). Therefore, there may be a large sum total of discrimination against the hijab in educational and academic facilities however this cannot be substantiated by literature as it has not been addressed in its entirety. Adorno et al.(1950) researched and constructed a scalea list of authoritarian attitudes soliciting expressions of agreement or disagreement with 29 broadly phrased assertions (Johansson 1986)that these four Judaic scholars administered to a wide variety of population samples in hopes to explain the rise of German Nazism. They found that those who scored senior high school on this scale, who were sh proclaim to endorse most items on the list, tended to be sympathetic to the political Right and in position showed pre-fascist personalities (Adorno et al. 1950).Love of authority was fascist, not love of liberty and, Adorno et al. (1950) showed that authoritarian personalities were in important senses pathological. Ad orno et al. (1950) also inform for the authoritarian personality to accept middle-class conventionality because it enjoys widespread acceptance and support, but has not internalised the meaning of the accompanying social norms is hostile and aggressive toward outsider groups, especially ethnic minorities and relatively powerless, peripheralised deviant groups and glorifies its own authority figures (Johansson 1986).This is a clash of authoritarian representatives as governments and those individuals within cultures, where the Islamic headscarf issue in nations such as Turkey and France is more than an expression of religion, but a clash of cultural contexts and meanings, where the rife culture either restricts (France) or forces (Turkey) the wearing of the hijab (Ulusoy 2007). Feminist theory argues that women should not be defined by the marginal cultural positions they are given in societies, but by understandings about their contradictions between who women are and how the do minant culture defines them (Droogsma 2007).The majority of Americans, for example, believe that the hijab is a symbol of oppression, but Muslim women identify they hijab as a necessary component of their womanhood (Droogsma 2007). Muslim women living in America identify the hijab as beingness unique to their culture, and helping them fill their feminine roles, not as sexual objects, but as women with freedoms and expressions that are not controlled by the dominant American culture (Droogsma 2007).In each culture that Muslim women are a part of, but not the dominant culture, there is a psychological tendency towards waiver Muslim women from the hijab. However, Muslim women associate their hijab with freedom of expression and religion. In authoritarian Islamic nations, such as Turkey, the hijab is a norm and penalties may exist if it is not worn. In countries not traditionally authoritarian, like France and Canada, the hijab is not the socio-cultural norm and penalties may exist if it is worn.So, there may be a very high amount of prejudice and stereotyping against women and the hijab, especially as it pertains to freeing women from the oppression that non-Muslim cultures feel that Muslim women are forced to awake(p) beneath. As the wearing of the hijab might be associated with oppression and meeknessin contrast to the authoritarian personalityand is relatively new and unfamiliar in the British culture, there might be a workable correlation of an authoritarians psychological thought towards wearing of the hijab as we might expect authoritarian individuals to have negative attitudes towards wearing it.Also, as younger people are more familiar with the hijab because they have been brought up in a society where the hijab is more common, they may have a more positive attitude toward it. Nowadays, people have more opportunities to obtain education the question is, if there is a difference in opinions among age groups and educated people towards the wearing of t he hijab?Review of literature have not barely ventured into these aspects, therefore, this research aims to investigate on three major ideas of peoples opinions, negative or positive, and generational differences of people using headscarves or hijab, specifically dealing with (a) authoritarian personality, (b) age, and (c) education. This study will be a quantitative assessment of the relationship between authoritarian and generational differences on women using headscarves or hijab.The context of the study is only limited to participants around the Roehampton University area instructing them to answer the studys questionnaire. The research speculation is that there is a significant correlation of an observers personality, age, education and their opinions towards people wearing the headscarf or hijab and, upon the emergence of authoritarian participants, that there is a significant correlation of an authoritarians psychological thinking towards wearing of the headscarf or hijab.