I examine what kinds of corporeal travel are necessary and appropriate for a rich and densely networked social life across various social groups. The implications of different kinds of travel for the distribution of such social capital are spelled out. I go on to consider the roles that travel plays in social networks, using Putnam's recent analysis of social capital. I examine how aspects of conversational practice and of `meetings' make travel obligatory for sustaining `physical proximity'. Why does travel occur, especially with the development of new communications technologies? I unpack how corporeal proximity in diverse modes appears to make travel necessary and desirable. In this article I discuss just why travel takes place. Two American Muslim women narrated why they gave up wearing the niqab after wearing it for a short time. However, an overwhelming majority upheld the right of a woman to wear a niqab if she wanted to do so. Instead, they believed the niqab was unnecessary in the American context.

While half the participants in this study wore a headscarf or hijab, not one of them said they were interested in wearing the niqab.

While academic literature and media reports on young Muslim women in Europe indicate that wearing the niqab or face veil is often viewed as an act of rebellion or a form of personal/political/religious identity, our in-depth interviews of young Muslim women in the United States reveal a different story. In order to understand Muslim women’s views on veiling in the West, one must take into account historical and socio-political factors such as a country’s colonial/national history, the nature of its immigration regime, the demographic composition of immigrant groups, and how the nation operationalizes concepts such as secularism and citizenship.

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