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Turkey had since the constitution of 1924 a law that prohibits the wearing of headscarf in public buildings such as universities. Beginning 2008, this ban was lifted, initiated by the Islamic militant PAC. Many secular Turks now fear a rapid unfolding of social pressures on these women who do not want to wear a veil. In France in 2004 a law was adopted that limited the wearing of headscarves in governmental buildings. In the same period was another law adopted that completely prohibits the headscarves in public education (primary and secondary) for pupils and teachers. Many Muslim's wear in public a headscarf (hijab or hidjaab) because they believe that this is an Islamic requirement. They will draw on ayaat from the Koran, Al-Light 31 and Al-Partijscharen 59. Although they do not literally say that the hair should be covered, it's by Koran-exegetes usually interpreted in this way. They are based partly on the practices that were going back to the time of Mohammed. Others believe that during the life of Muhammad only his own veiled women lived in isolation and that other women later these women have come to imitate. Different types headscarves worn by Muslim's are the boerka, the niqab and the nikaab. About believing women in general, the Koran says that they "may not show their beauty except what it can be seen" and that in the presence of strange men "their khumur must be pulled over their bosom" (Al-Light 31). The term used here is not hidjaab. Hidjaab is derived from the aya of 53 Al-Partijscharen common word 'secession', which has been linked with the wives of Mohammed is used ( "And if you have her (his women) to address requests, asking it from behind a separation" ). Khumur (plural of khimar) is derived from khamara, which means "cover". The term is often as "headscarf or veil" translated, but could also mean that women in the presence of strange men must cover their bosom. The phrase "beyond what it can be seen" one can possibly infer that they only their face and their hands may show. The message of that passage is that both men and women should be chaste and humble. The obligation to a boerka to help many people finds no support in the Koran. According to the traditional Koran-explainers the headscarf is there for 'protection' of women because without headscarves they could generate the lusts of men. Many Westerners, with particular action in the area of empowerment, feminism and human rights say that the headscarf and certainly the niqab and the boerka are symbols of women's sexual discrimination. Other, more liberal Muslims, consider this exaggerated and believe that the majority of Muslims in the West after a period of time will take the western habits and practices. According to them it reflects the traditionally conservative outlook on women by the Muslims in the more patriarchal culture of the Middle East than Islam which, according to them is very precisely emancipating for women. In this regard they say the headscarf will disappear.