Abolish Muslim Veils, Says Harman / Author: Murphy, Joe
Harriet Harman called for a campaign to abolish Muslim veils for it kept women down and hid them from society. The veil makes some feel uncomfortable and in danger. Harman believes that the veil is an obstacle to women’s participation, on equal terms, in society.
One in Three Support a Full Ban on Muslim Veil / Author: Crerar, Pippa
One out of three people support a ban on Muslim wearing a full veil in public. And a whopping more than six out of ten people agreed that veils should also be prohibited in passport control and airports for several reasons and one being the comfort and safety of others. Only 20 percent of people objected to the Muslim veils being worn out in public
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Sociologist Juliette Minces told the National Assembly’s committee of inquiry: it stood for Islam’s belief in the submission of women to a man’s view of them as sexually dangerous and in need of protection. Francoise Gaspard and Fharad Khosrokhavar had concluded, after interviews during 1994 with girls who were wearing them, that were at least three head scarves, all of them French, each with different backgrounds. One was the scarf worn by immigrant women, a tie to the world from which they had come. Another had been the one worn by teens, whose families demanded it as a sign of modesty, and a way of controlling sexuality. A third was the scarf chosen by young women as a form of self-protection or as an expression of …show more content…
The aim was to "purify" those areas of Afghanistan that had been "corrupted" by modernization. But the Taliban never bothered to enforce its rules in traditional areas. And in most Afghan villages, women rarely wear the burka for villages in Afghanistan are organized into kin-oriented areas, and the veil needs wearing only when a woman is among men from outside of her kin group. A rural woman most often puts on a burka for travel, especially to cities. The veil was never the nightmare American feminists make it out to be. In a world where satisfaction in life is predicated on the honor, strength, and unity of the kin group, the veil makes sense. Despite that the oppressive impositions of the Taliban have rightly been abolished, the United States should not to be in the business of browbeating Muslim women out of their veils, much less reforming the Middle Eastern kinship system, and instead, people need to encourage the separation of traditional Muslim family practices from the political ideology of Islamic
In the article, Chesler uses several persuasive appeals in an attempt to convince readers to support France’s ban on head coverings. While some may argue that banning religious clothing infringes on Islamic law, Chesler points out that “many eloquent, equally educated Muslim religious… women insist that the Koran does not mandate that women cover their faces… Leading Islamic scholars agree with them.” In an appeal to logos, Chesler uses facts, gathered from educated Muslim women and Islamic scholars, to show that this argument is illogical because the burqa is not required. Chesler continues logos appeals by citing the Sheikh of al-Azhat University as saying “The niqab is tradition. It has no connection to religion.” This passage demonstrates ethos as well, but carries on the idea that burqas and niqabs are not required by Islamic law, making the ban perfectly logical. The idea is that, since these garments are not mandatory in the Koran’s broad requisite of “modest dress,” the ban does not infringe on religious rights, making the ban a logical choice. Chesler takes the argument one step further by insisting that the burqa is not only optional, it is detrimental to wearers. The argument that “it is a human rights violation and constitutes both a health hazard and is a form of torture” to women who wear burqa exhibits both logos and pathos. By pointing out that burqas are a possible “health hazard,” Chesler uses unappealing syntax to make readers believe that burqas are unhealthy and i...
The women in Afghanistan during this time period, were shielded from the outside world, and the outside world was shielded from them. Women became nobody’s and their life was unimportant. Burqas kept the women from being who they were, and being more than just a wife. They were not known or judged for the women they used to be, but for the wives they had become. Whether they could cook well, keep a house clean, or even bear children (particularly boys), it never mattered. What mattered was that they obeyed their husbands and the rules of the Taliban. “You will not, under any circumstance, show your face. You will cover with a burqa when outside, If you do not, you will be severely beaten.” (pg. 278). Before the Taliban forced women to wear burqas, women were already being diminished. Women were raped, beaten and even killed just by walking outside their house. That doesn’t even start to describe what happened behind closed doors. Women were already losing their rights, but burqas took away who they were. Burqas affected Mariam and Laila in a big way. Mariam was barely a teenager when she married Rasheed, and had grown up with a strong, independent, man-hating mother. Mariam was never taught that she
Governments often claim that they are helping women gain equality when they invade and impress their values on other cultures. In “Feminism as Imperialism”, Katharine Viner states that “Bush cut off funding to international family planning organizations [and then claimed he] bombed Afghanistan to liberate the women from the burkas” (1). However, the problem with wars claiming to “save” women is that the majority of the time women are just becoming victims of western misogyny as opposed to eastern misogyny (Viner, 2). Just because some women choose to wear head coverings doesn’t make them repressed, “liberation for [Afghani women] does not encompass destroying their identity, religion, or culture and many of them want to retain the veil” (Viner, 2). Therefore, using women to justify war is counterproductive because it still represses women and ignores what the women actually
Muslims, Sikhs, and many other religious affiliations have often been targeted for hate crimes, racial slurs, and misfortunate events. We are all different in our own ways some are good and some are bad yet one event changes everything for everyone affiliated with the group. The book The Politics of the Veil by Joan Scott a renowned pioneer in gender studies gives a detailed and analytical book of about the French views towards the Muslim females in France during 2004. The author talks about why the French governments official embargo of wearing conspicuous signs is mainly towards the headscarves for Muslim girls under the age of eighteen in public schools. The main themes of book are gender inequality, sexism, and cultural inequality historical schools used in the book are history of below, woman’s history, cultural history, and political history. In this essay, I will talk about why Joan Scotts argument on why the French government’s ban on wearing conspicuous signs was
Fatemeh Fakhraie’s essay “Scarfing it Down,” explains how Muslim women suffer because of what they wear. Fakhraie blogs about Muslim women in her website she explains; “Seeing ourselves portrayed in the media in ways that are one-dimensional and misleading." Several people judge Muslim's by their appearance because they assume they're a bad person. The author of this essay wants the reader to know that Muslim women wearing a hijab are not a threat to the world.
Professor Leila Ahmed, active Islamic feminist, in her article “Reinventing the veil” published in the Financial Times assumes that there is a connection between “advancement” and veiling, which means that unveiled women are advanced and vice versa. In addition, she supports that it led to increasing rate of violence. She questions why women wear veil, that is considered as “symbol of patriarchy and women’s oppression”. However, research changed her position towards wearing veil. Firstly, she states that wearing veil was essential for women, because it could be beneficial and influence to how people treat women, in terms of job, marriage and free movement in public. Secondly, her assumption was explained while interviewing women, who stated
In this excerpt, the burqa is described as “tight”, “heavy”, and “suffocating”, making it seem like an unpleasant garment to be ensconced in. The burqa can cause an “unnerving” feeling, which can make daily tasks hard to complete. When interviewing a girl in Afghanistan, Daniel Pipes, American historian, writer, and commentator, got her opinion on the burqa, “When I wear a burqa it gives me a really bad feeling. I don't like to wear it. I don't like it, it upsets me, I can't breathe properly.”
Lila Abu-Lughod’s article titled, “Do Muslim Women Really Need Saving?” takes a closer look at the problematic ethnocentric approach many have when trying to gain an understanding of another culture that may be foreign to that individual. In this analytical paper, Lughod looks at women in Islam, specifically the treatment of women and how it might be utilized as a justification for invading into a country and liberating its people. The country Lughod refers to in her article is Afghanistan, and Lughod points out the misunderstanding from the people to the Bush administration like First Lady Laura Bush who believed that intervention was necessary to free women from the captivity of their own homes. It is important to consider the role that different lenses play into all of this, especially when one’s lenses are being shaped by the media. Depictions of covered women secluded from society leave a permanent image in the minds of many, who would then later support the idea of liberation. This paper will discuss that the practice of using propaganda when referring to the lifestyle in the Middle East is not exclusive to the U.S; rather it has been utilized throughout history. Additionally, we will take a closer look on the importance of symbols, such as veils in this case; help to further emphasize the cause to liberate. Finally, we will analyze Lughod’s plea towards cultural relativism and away from liberal imperialism.
“Mohammed Ahmed Mohamed escaped from a Mosque in Acton by dressing in a Burqa and was running away. After running away, he was put on a TPIM (Terrorism prevention and investigation measure).” (3) This will stop him from travelling overseas to support terrorism. “If a man was to go into a public place wearing a balaclava or a motorcycle helmet, he would be made to take it off. I don't think it is right for women to be an exception. Also, the covering of one's face can be frightening and threatening to those around them.”(4) For security reasons in shops and stores people should be made to take off items of clothing that covers their face. If there was a crime committed and their face was covered, it would make it very hard for the police to identify the
There are many different views towards Muslim choice of clothing especially wearing the veil. “I wear it believing it is necessary, but someone else can be wearing it believing that she is doing something extra” said Hamna Ahmed. One of the many reasons a Muslim can be wearing the veil are their own personal decisions too. Hamna has been wearing it for seven years now, despite her mother and three of her four sisters staying uncovered. Socially this causes an issue with the meaning of the veil and conflict with other groups. With many different consumptions of religion, what it means, what is considered to be practicing and what is not can lead to negative misunderstandings. Ultimately the decisions are up to the individuals although; there is likely to be misinterpretation between the meaningfulness of religion to family and society. On an even bigger scale of things this could also impact society and it...
International human rights standards protect the rights of persons to be able to choose what they wish to wear, and in particular to be able to manifest their religious belief. Thus, Human Rights Watch in their report, focusing on the hijab ban for state officials in Germany, said that: “Restrictions should only be implemented where fully justified by the state, and be the least restrictive necessary”.1 Proclamation of wearing the hijab in public institutions as illegal is undermining the autonomy of individuals, their right to choose, their right to privacy and intimacy, and their self-determination. In addition to this, several European countries such as Germany and France directly prevent women wearing hijab to work or attend school in the public state institutions, which further intensified already negative attitude of Western public towards wearing hijab.
...a visit with Aziza, Laila saw a middle-aged woman, with her burqa pushed back…Laila recognized the sharp face… Laila remembered this woman once forbidding the female students from covering, saying women and men were equal, that there was no reason for women should cover if men didn’t” (322). To see a woman who was as close to a feminist as a woman in Afghanistan could get, to see her fall to level that the government wanted her at was crucial point in the novel that allowed us to really see the affect that the government had on the women in controlling every aspect of their lives.
299). The study consisted of having in-depth personal interviews to share their experiences of being a Muslim American woman (Anderson Droogsma, 2007, p. 300). Veiling to these women was a way of freedom while also having a Muslim identity (Anderson Droogsma, 2007, p. 301). It was also a source of behavior control, to not be sexually objectified, a way of commanding respect from others and even a source of checking their own behavior (Anderson Droogsma, 2007, p. 301). One of the women interviewed said, veiling to her was a way to feel connected to other Muslim woman who veil (Anderson Droogsma, 2007, p. 302). Veiling can be a way to feel connected to your religion and God as well as being connected to those who practice the same faith, it can be considered an act of membership. Many of the women interviewed noted they have been removed from planes, been treated unfairly, and have had strangers shout at them all for just being Muslim and being more visibly recognized from veiling (Anderson Droogsma, 2007, p. 303). This is an example of how media can affect the general population. When the media only shows radicals and compares all Muslims to being terrorist or dangerous they are actually putting Muslim people at risk of being assaulted in public. Muslim woman in particular are more at risk for being assaulted as they are more identifiable. So while veiling can be a source of empowerment and freedom for women it is a double-edged sword because it also puts them at further risk of being
...NCITE!, 118). The war on women’s clothing has overshadowed bigger problems that are going on around the world. Ultimately, despite my opinion, I cannot tell another woman what to wear. I may be able to inform her on my opinions and reasonings when asked ,but her clothing choices should not be my decision or anyone elses for that matter. But, this type of respect needs to work both ways for the system to actually be effective. Women should not allow material things to divide them or make them feel less than. Many choices that are made for women without their consent should be looked into a deeper level. So when you look up the definition of veil and see what it has to say think to yourself, who is really being protected and from what?
Another Muslim woman, who had recently started wearing a headscarf and is an Economics major, argues that both being a good Muslim and being modest is equally important for both Men and Women. Men also have the duty to lower their gaze, which is their part of hijab. When it comes to Women, they are commanded to cover their hair. She argues that hijab is not just about head covering for women, but extends to modest dressing for both men and women as well as thinking and acting with good (modest, and humble) intentions. She argues that everyone wears a hijab to an extent. Whether or not the Hijab is accepted is up to God to judge, not us.