...places, and otherwise discriminated against because they wear hijab. Because of their visibility, Muslim women who wear hijab face particular exposure to inequality and have increasingly been targets for intimidation .While it is difficult to obtain accurate statistics about biased incidents, reported instances of discrimination appear to be on the rise. The same group reported that, in 2006, there were 154 cases of discrimination or harassment in which a Muslim woman's head covering was identified as the factor that triggered the incident. The most common complaint in these cases was being prohibited from wearing a head covering, which accounted for 44 incidents One expert has found that Muslim women who wear...
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...JJBB[Type text] [Type text] [Type text] Ban the Burqa? The Argument Against ð Jasmine Jaber -‐ 42886090 GEN320 End of Semester Independent Research Project Master of Research Thesis Proposal Jasmine Jaber Introduction The Argument Against 42886090 Over the past few years, the veiling practices of Muslim women have been the issue of public debate and come under direct government gaze. In particular, countries such a France and Turkey have issued a ban on wearing the burqa in public. The ban relates to the general wearing of the burqa and not for certain situations such as identity checks. This debate has spread to Australian soil where dozens of Australians, such as Cory Bernardi, have enunciated their approval and have called for such a ban in Australia. While some countries have similar meaning of the veil, the majority of non-Islamic individuals across Europe and Australia have interpreted the veil in their own way and thus attached to it different meanings causing different perceptions as to why or why not it should be worn. Using the article by Bernardi (2010) as a starting point, I will critique the feeble objections writers of the topic have against the burqa and justify why their reasons for a burqa ban are invalid and cannot benefit society, and if anything, set society backwards. By interpreting...
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...is not always taken into consideration in Canadian courts. Among the most prominent of religious symbols in courtrooms, the Islamic headscarf, or hijab is known in current debates, along with the niqab and burqa. Secularism in Canadian courtrooms has been around for many years, and is a large reason why we as Canadians of different religions feel so comfortable living in this country, but some unusual circumstances can also makes us feel otherwise. In 1960, The Canadian Bill of Rights was created by Prime Minister John...
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...In conclusion, I preferred Lila Abu-Lughod’s piece over by a very small margin than Ziba Mir-Hosseini’s. This wasn’t because I had some level of difficulty reading Abu-Lughod’s piece which made me look deeper into the piece itself, but because I think even with other groups that aren’t a part of a very mainstream understanding of feminism it’s difficult to work towards benefiting one ascribed status without doing the same for the other. I think Lila really spoke to the issue a lot of women who aren’t Western or European white women, non-heterosexual, able bodied, and so on and it’s the problem of not seeing yourself represented or in need of “saving” that doesn’t look into cultural differences and the differences in how people have to ebb and...
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...faith; cultural relativism was expressed at this time. The tides turned for the worse during the wake of terrorist attacks in France by radical the radical Islamic State known as ISIS in 2015. The people that committed the terrorist attacks did not stand for the peaceful Islamic practices that were seen in everyday life, but France’s non-Muslim population could not come to terms with that. As a result, there was a divide and intolerance to Muslim citizens. It seems as though they were getting their rights and respect ripped away from them all because they all became generalized as terrorists, a term now coined as Islamaphobia. In recent years, the Washington Times wrote about how there has been regulation over garments like the hijab, niqab, and burqa, and it only seems to be...
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...arrested for wearing said item. The reason for these arrests was because wearing articles of clothing that cover one’s face became illegal in France as of April 2011. Steven Erlanger, author of this the article “In a Ban, a Measure of European Tolerance,” uses this incident as a trigger for a debate on the constitutionality of this law. Balaclavas are similar to a ski mask, covering the users face, only exposing their eyes and mouth. This was worn during the protest because it is a symbol that the Pussy Riot uses. However, these are not casual wear for people in a society, thus in this case, the arrests are not a big deal. On the other hand, this law does cause problems for women of the Islamic faith who choose to wear face veils such as burqas or niqab. The passing of this law came with criticism, with critics claiming that it can cause tension with Muslim extremists and give off the impression of racism. Punishments for breaking this law include warnings and/or fines. This law is not heavily enforced and has not had to many issues. Many times Muslim women agree to lift their veils to police, and other times police do not even bother. However, there have been a few problems. One example stated in the article was that of a woman refusing to lift her veil to the police during the holy month of Ramadan, leading to a confrontation ending up with a few arrests. The intended purpose of the law was for security reasons so a face is not hidden, and also to punish people who force others...
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...don’t want their culture assimilated, they don’t want “outsiders” on the inside, they want their nation to be big and powerful, and they view globalization as something that would weaken their nation At the core, many people believe that others don’t “have the right” to be a part of their nation if they were not born there, and they believe that they have the right to tell immigrants that. “The challenge that is already with us is the temptation to accept as true freedom what in reality is only a new form of slavery.” -Pope John Paul II Islamophobia: What is is? physical or verbal attacks on property, places of worship, and people—especially those who display a visible manifestation of their religious identity (such as women wearing the hijab or...
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...“Take up the White Man's burden— / Ye dare not stoop to less—/ Nor call too loud on Freedom / To cloak your weariness. / By all ye will or whisper, / By all ye leave or do, / The silent sullen peoples/ Shall weigh your God and you.” reads Ruyard Kipling’s poem, “The White Man’s Burden.” Rudyard Kipling, who was a well-known author around the turn of the century. He was a prestigious college graduate who had won many awards, including the Nobel Prize for writing. This tells us, the readers, that he is a very credible writer. Now, academically, there is much discourse and disagreement in regards to weather the poem is satirical. Many scholars believe that Kipling’s sentiment expressed about Imperialism as genuine, especially considering some of his other work. However, some do believe the poem is satire, and that Kipling is mocking the concept of “The White Man’s Burden.” Regardless of whether or not the poem is satirical, and while disregarding that the poem is directly about the Philippine-American War, “The White Man’s Burden” still shows what pro-Imperialists believed. “The White Man’s Burden” shows modern readers the thought process that lead many Western forces to go to lands they had never been before and systematically destroy a people’s way of life....
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...PCD vs. Muslim Culture One thing America prides itself on is the freedom it allows its citizens, men and women; the freedom of speech, freedom of religion, freedom of choice—the freedom to live. As we have learned through media and even through school, there are cultures that don’t allow the same freedom and opportunity. In my project, I want to discuss gender roles, sexuality and the ways it could affect an individual’s life. In this specific video that I chose, these women are overtly sexy, they appear confident and their words are not words that an oppressive man would approve of, I’m sure. I don’t believe that these ladies are in full control of their actions on stage or their look; I want to see what affects the performance could have on not only American viewers, but Muslim viewers, as well as the performers, themselves. The Pussycat Dolls famous record “Don’t Cha” includes words that could be considered all kinds of things; they could definitely be considered unladylike if put in the wrong hands. In today’s society, women have a different kind of power that some cultures- -and simply some men- -are not accustomed to. “Don't cha wish your girlfriend was hot like me? Don't cha wish your girlfriend was a freak like me? Don't cha? Don't cha? Don't cha wish your girlfriend was raw like me? Don't cha wish your girlfriend was fun like me? Don't cha? Don't cha?” (Pussycat Dolls) How many guys really like a woman that is that direct and forward? I am fully aware that this...
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...people to think about the impact that this ban can have on women like me. Even though I do not live in France, countries around France are beginning to act similarly, and so sooner or later it will affect me and the women around me. “In our country, we cannot accept that women be prisoners behind a screen, cut off from all social life, deprived of all identity,” he said to rolling applause. “The burqa is not a religious sign, it’s a sign of subservience, a sign of debasement – I want to say it solemnly: It will not be welcome on the territory of the French Republic” (“Sarkozy speaks out against burka”, 2009) is what French president Nicholas Sarkozy said on March 2004, according to BBC News. What happens if the ban is applied is that women who are seen wearing the veil in public will be fined 15o euros (£119). 30,000 euros and a one-year sentence to jail will befall men who force their women to wear the veil (“French Senate Votes to Ban Islamic Veil in Public”, 2010). The word people use to describe the veil differs from a group to another. Muslim women in France refer to it as Hijab, French refer to it as foulard, English refer to it as headscarf, and the media refers to it as veil (voile). The veil itself has no meaning, since it is just a piece of cloth, just like a shirt or a trouser. It is the symbolic meaning that matters. Since 2004, France has become known for targeting Muslim women wearing the veil...
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...Jennah Lee Sociology 4/16/2013 Research Paper Islamic Women in Society “Common Perceptions of Muslim Women” Islam is one of the three most popular monotheistic religions in the world. It has both its positive and negative images in the media. Commonly, in society Islam is looked upon as an extreme and radical religion. This paper will take a close look into the reactions to the "Muslim Women" in both American and Muslim American societies in the U.S. Whether it’s the clothing, occupations, marriages, or inequality, the women in this religion seem to be under a magnify glass in society. Islam is the second largest religion and the world and is still increasing in number. Statistics show that estimates of the total number of Muslims range from 0.7 to 1.8 billion worldwide and 1.1 to 7 million in the U.S alone (B.A Robinson). These numbers show that not only is Islam present is everyday society but it is here to stay. The history of Islam started way before America, in the Arabian Peninsula. Before Islam, or Al-Jahiliyah the people of the Arabian plate lived in tribes and the customs were much different to those in present day. Some of the customs that were present before Islam was arranged marriages, the killing of infant girls, and very few rights for women and slaves. All of these pre- Islamic customs were abolished when Islam was brought forth to the people of Arabia. Islam is a religion that not only respects its women but in fact cherishes...
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...Table of Contents Title page 1 Abstract 3 Introduction 4 The psychological importance of the veil: shaping first impressions 7 The present research 10 Method 12 Positive Survey 13 Non Muslim perception of Islam in the West 13 Non Muslim perception of Islam in the West 15 Non Muslim perception of Islam in the west 20 Non Muslim perception of Islam in the west 23 Communication scale 28 Islamophobia scale 29 Design 30 Participants 30 Materials 30 Procedure 30 Analysis 31 Potential applications 33 Limitations and future directions 34 Conclusion 36 References 37 Abstract This research study will aim to measure the Islamophobic beliefs in non-Muslim people living in the West in multi-cultural, multi-ethnic and multi-faith societies such as London. To conduct this study, I will be replicating a study that has been produced by Everett et al (2015) called ‘Covered in Stigma? I will be conducting this research project to test Non-Muslim responses towards Muslim appearing people such as men in traditional clothes, beards and women in head coverings. I will use quantitative analysis to test my hypothesis, using two questionnaires, the Islamophobia scale and the Communication Scale as well as images of Muslim men and women in Islamic clothing depicted in an affirmative light or a poorly to prime participants beforehand. Introduction Prejudice and inequity towards the Muslim community has...
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...Introduction: For more than 15 years numerous countries within Europe have been faced with the question of the wearing of religious garments in schools, most notably France. Until recently Ireland had remained untouched by these questions of Identity which arise from emigration and the consequent religious and cultural diversity which ensues. In recent years this situation in Ireland has reversed, as Ireland’s population grows to include a range of different ethnic and religious backgrounds. Terms of Reference: The principal has asked that I make proposals in relation to a policy on the wearing of religious garments in the class room. I am required to consider the feasibility and implications of such a policy for the school. Background: As a health care professional I have worked for many years with professionals of various ethnic groups, and got to know their families through social occasions. More recently my home town was selected for the relocation of refugees from Serbian Kosovo conflict. Most of the refugees have made Baltinglass their permanent home; subsequently their children attend local schools. All of them are of the Muslim persuasion. I have observed some of the teenage girls practice the tradition of covering their hair. It has not posed any problems, generally accepted by all. Deeply appreciated I would imagine by teachers looking at some hair styles and colours they are faced with in Modern day Ireland. Methodology: ...
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...A veil is an article of clothing or cloth hanging that is intended to cover some part of the head or face, or an object of some significance. It is especially associated with women and sacred objects. One view is that as a religious item, it is intended to show honor to an object or space. The actual sociocultural, psychological, and sociosexual functions of veils have not been studied extensively but most likely include the maintenance of social distance and the communication of social status and cultural identity.[1][2] In Islamic society, various forms of the veil have been adopted from the Arab culture in which Islam arose The first recorded instance of veiling for women is recorded in an Assyrian legal text from the 13th century BC, which restricted its use to noble women and forbade prostitutes and common women from adopting it.[citation needed] The Mycenaean Greek term a-pu-ko-wo-ko meaning "craftsman of horse veil" written in Linear B syllabic script is also attested since ca. 1300 BC.[3][4] In ancient Greek the word for veil was "καλύπτρα" (kaluptra, Ionic Greek "καλύπτρη" - kaluptrē, from the verb "καλύπτω" - kaluptō, "I cover"[5]) and is first attested in the works of Homer.[6][7] Classical Greek and Hellenistic statues sometimes depict Greek women with both their head and face covered by a veil. Caroline Galt and Lloyd Llewellyn-Jones have both argued from such representations and literary references that it was commonplace for women (at least those of higher...
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...Cross-Cultural Communication Theory and Practice Barry Tomalin; Brian J. Hurn ISBN: 9780230391147 DOI: 10.1057/9780230391147 Palgrave Macmillan Please respect intellectual property rights This material is copyright and its use is restricted by our standard site license terms and conditions (see palgraveconnect.com/pc/connect/info/terms_conditions.html). If you plan to copy, distribute or share in any format, including, for the avoidance of doubt, posting on websites, you need the express prior permission of Palgrave Macmillan. To request permission please contact rights@palgrave.com. Cross-Cultural Communication 10.1057/9780230391147 - Cross-Cultural Communication, Brian J. Hurn and Barry Tomalin Copyright material from www.palgraveconnect.com - licensed to Griffith University - PalgraveConnect - 2014-04-12 This page intentionally left blank 10.1057/9780230391147 - Cross-Cultural Communication, Brian J. Hurn and Barry Tomalin Copyright material from www.palgraveconnect.com - licensed to Griffith University - PalgraveConnect - 2014-04-12 Cross-Cultural Communication Theory and Practice Brian J. Hurn and Barry Tomalin Copyright material from www.palgraveconnect.com - licensed to Griffith University - PalgraveConnect - 2014-04-12 10.1057/9780230391147 - Cross-Cultural Communication, Brian J. Hurn and Barry Tomalin © Brian J. Hurn and Barry Tomalin 2013 Foreword © Jack Spence 2013 All rights reserved. No reproduction, copy or transmission of this...
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