In today’s society, a stereotype is more often used than the actual fact. In some cases, people do not even realize the negative impact it has on a certain race or religion. But, no matter what the stereotype is, there will always be a group of educated people ready to inform them on what is correct. In the article, How I Came to Love the Veil, Yvonne Ridley’s curiosity of the Muslim culture led her to being captured by the Taliban. After being held captive, she promised the group that she would read the Koran, if they let her go. She was astonished while reading the holy text because the stereotypes given about this religion did not add up with the true facts about it. By using a convincing tone, Yvonne Ridley took the time to explain how …show more content…
Stating in the first sentence, “I used to look at veiled woman as quiet, oppressed creatures-until I was captured by the Taliban” (Ridley 446). That quote shows that Ridley had her own personal experiences that helped eliminate those stereotypes that she held on to. After reading the Koran and converting to Muslim, she was automatically looked at in a different light, being viewed as a threat. Negative comments such as “Don’t leave a bomb in the back seat,” and “Where’s Bin Laden hiding?” were just a few examples of how Ridley experienced discrimination first hand. Ridley did not wear the veil to cause problems, instead it was more of a personal statement, the statement of expecting the same respect as a white female. Incorporating those experiences into her article truly solidified the issue, not only did it happen to her personally but because it tied on her emotional strings which made the article even more …show more content…
Stating “I’d be expecting Koran chapters on how to beat your wife and oppress your daughters….” (Ridley 446) shows Yvonne Ridley was on the same boat and had just as absurd stereotypes about as other fellow westerners. She continues the quote by saying “…Instead I found passages promoting the liberation of women” (Ridley 446). The end of that quote shows that through educating herself and reading the Koran that she was convinced and interested in the positives of this religion. Not only was Ridley enticed by how different this religion was, but she was driven to go out of her way to explain how the way the majority of westerners think about Muslims is nothing like how they truly are. Narrowing in on the fact that Muslim women are radical people and are on the same level as men. Adding a comparison of how the rights western women were fighting for in the 1970’s have been the rights that Muslim women have already had for thousands of years, is Yvonne Ridley’s attempt to concentrate in on what is actually important here. Her reasoning behind that comparison was to basically prove to the westerners that they should be worrying about their own race and to stop creating false standards of Muslims. Another comparison was included, pointing out how most women like to wear the headpiece because it gives a
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...
In Joan Scott’s book The Politics of the Veil she argues that contemporary understandings of Muslims and their place in French society are rooted in a longer history of racism and colonialism that reaches back to the 19th century. The controversies of wearing a veil in France have root causes dating back to French colonial. Scott traces back through time to examine the initial history between these two nations. She addresses the causes through her themes of racism, individualism, secularism and sexuality in which she intertwines to give light on the veil controversies.
Has the New York Times negatively stereotyped Arab Muslims for the past forty years? The goal of this research project is to reveal the negative stereotypes directed towards Arab Muslims in the New York Times. The critical focus of the research is the consistency of the negative stereotypes. The underlying focus is what theoretical and historical effects result from the negative stereotypes.
The first thing that every person says when you mention stereotypes being mean or hurtful to people is that stereotypes don’t really affect anyone or the way that people act towards them and treat them. However, after 9/11, Muslims in America quite often felt that the people around them were constantly judging them. This however is true for in the story
Movies, one can argue, are one of America’s greatest pastimes. Unfortunately, after 9/11, films have become increasingly prejudiced against American Muslims. In movies Muslims are frequently portrayed negatively. According to James Emery, a professor of Anthropology, Hollywood profits off of “casting individuals associated with specific negative stereotypes”. This is due to the fact that viewers automatically link characters with their clichéd images (Emery). For Muslims, the clichéd image is of the violent fundamentalist, who carried out the terroristic attacks on 9/11. As a result, the main stereotypes involved in movies display Muslims as extremists, villains, thieves, and desert nomads. An example of a movie that has such a negative character role for Muslims in film is Disney’s cartoon Aladdin, depict...
The attitudes toward Muslims today have not changed significantly since September 11, 2001. Any Muslim person; man, woman, or child is automatically suspect to instigate pandemonium, based strictly on their appearance and faith. Regardless of any evidence, reasoning, or perspective to the contrary, Muslims are seen as an enemy to United States citizens. The events of 9/11 left Muslim Americans unceremoniously lacking any respect from U.S. citizens regardless of any affiliation with Al-Qaida. We assess Muslim people with a common image of terror. We see the turban or hijab and assume a terrorist is hidden within its folds. Our mentalities inevitably come to a paralyzing halt, and we can never see through the fabric of the religious garments. When we see any one of these people, one person comes to mind, and that is the person who attacked our country. Today, in our nations cities and towns these arrogances still exist forcefully. Muslim people are still profoundly victimized and discriminated against by the means of assumption and negative mental sets. In the novel Zeitoun, author Dave Eggers takes time to assess the spitefulness encountered by Kathy and Abdulrahman Zeitoun, along with narrating the family’s endeavors with hurricane Katrina. Zeitoun presents racial differences in America, primarily in New Orleans, by discussing how they are created and the ways in which they exist today.
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
Islam, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
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
Empowering Intersectionality Intersectionality can be seen in many situations across the world. Oftentimes it is related to assimilation and adaptation, however these situations are not always seen as a force to completely change one’s views. In Yvonne Ridley’s essay How I Came to Love the Veil she explains how her “devastating” situation of captivity by the Taliban altered her views. In Sandra Cisneros’ essay Only Daughter she also explains how intersectionality lead her to believe that her father would no longer accept her.
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.
The traditions of Islam revolve around the blessed words of Muhammad revealed to him through Allah. These revelations guide Muslims through not only the act of worship, but also through a lifestyle strictly designated in the words of the Qur'an. Those who criticize Islamic customs often accuse the Qur’an of attempting to govern society under prehistoric law. This holy book dates back to the lifetime of the prophet Muhammad in the 7th centuries Clearly times have changed; yet many Islamic customs have not evolved through time. One of the most controversial topics in Islam today addresses women’s issues. Popular American culture portrays Islamic women as veiled and silenced figures living in a world of submission. Feminist groups in the United States focus on Muslim women and attempt to liberate the strong hold of Islamic tradition on women’s freedom. Over 900 million Muslims continue to worship Allah worldwide. Islam continues to thrive as one of the major monotheistic religions across cultures and the followers of Islam respect and defend the words and customs laid out in the Qur’an.
September 11, 2001 forever changed the landscape of the generalized view of the Muslim community in the United States; these acts created a defining stereotypical image that all Muslim’s are extreme terrorists, or condone such behavior. Although this view of the Muslim community was not necessarily new, it was not widely acknowledged in America until the events of September 11th as it was continually thrust upon the public by print and news media. This study will discuss the dichotomy between representations of the Muslim community held by many in the Western culture as well as the psychological cause and effect of such depictions. The sociological “norms” as determined by popular American culture, the development of “terrorist” stereotypes through modern media, and the cause and effect postcolonial literature has had on the subject are all topics that will be evaluated. The objective of this research is to provide enhanced comprehension of the situational attitudes held by Muslims and Americans alike. Also, this will offer an educated understanding of the gap between what is believed and what is factual, in hopes of creating emphasis for the need of a new approach in creating a discrimination free partnership with the Muslim community while maintaining awareness and security.
As an Arab American, a Muslim and a woman writer, Mohja Kahf challenges the stereotypes and misrepresentation of Arab and Muslim women. Her style is always marked by humor, sarcasm, anger and confrontation. “The Marvelous Women,” “The Woman Dear to Herself,” “Hijab Scene #7” and “Hijab Scene #5” are examples of Kahf’s anger of stereotypes about Muslim women and her attempts to fight in order to eradicate them, in addition to her encouragement to women who help her and fight for their rights.
Women who have the misfortune of living in predominately Muslim societies often are confronted with adversities concerning their rights in marriage, divorce, education, and seclusion. Consequently, many Westerners seeing a lack of equality towards women in these societies consider it as a confirmation of their own misconceptions about Islam itself. Islam is often rejected as being an intolerant and violent religion that discriminates against and subjugates women, treating them as second-class citizens. From a Muslim’s perspective, Islam’s stance on women can be approached by two opposing views. Scholars amongst the Muslim apologists have claimed, “The verses in the Qur’an represented Muhammad's intention to improve a debased condition of women that prevailed during the Jahiliya, the time of ignorance before Islam came into being.” (Doumato, 177) If inequalities still exist between men and women, they cannot be attributed to Islam, but are a result of the misinterpretation of Islam’s true meaning. Others have entirely denied the notion of inequality between men and women in Islam, claiming that the alleged inequalities “are merely perceived as such by foreign observers who confuse seclusion and sex difference with inequality.” (Ibid.) Many Muslim apologists defend the Koran as noble for the very fact that it raises women to an equal status of men despite their inferiority.