Quebec’s social identity and defining characteristics contradict and conflict with those of rest of Canada. Since the genesis of our country, the political, social disagreements, and tensions between Quebec and the rest of Canada have been unavoidable. Utilizing Hiller’s key contradictions in the analysis of a Canadian society, we will compare and contrast the nature of the societal identity in Quebec compared to that of rest of Canada, emphasising on the major differences and tensions between the province and the rest of the country.
The Quebecois party plans to enforce restrictions on government workers from wearing attire that expresses religious identity while at work. These cultural symbols are deemed as being “overt and conspicuous,” laying out the new rules that affects a range of individuals. “Everyone from judges to teachers,” now must “doff their hijabs, kippas, niqabs, turbans, and outsize crucifixes.” Child care centers are also restricted from serving “kosher or halal foods.” The only way government employees can wear anything that covers their face is by reason of weather conditions only. The minister of the party, Bernard Drainville claims that in the Charter of Quebec Values, it mentions that the bill is necessary in order to “recognize and affirm some of the fundamental values that define us as Quebecers.” However, this issue has caused a severe division between perceptions of those in favor and those who oppose it, due to the span of opinions on the moral and ethical effects that will result from it. Similar to dividedness of the issue, Quebec is also quite separate ethnically having the diversity concentrated in Montreal and more uniform (white) demographic in the outskirts of the province. White Francophone individuals comprise the majority of those in favor and essentially supports Le Parti Quebecois’s objective of gaining independence from Canada. The ban has targeted many “religious minorities—in particular, veiled Muslim women, mostly in and around Montreal.”
Conway, Kyle. (2012). “Quebec's Bill 94: What's “Reasonable”? What's “Accommodation”? And what's the Meaning of the Muslim Veil?” American Review of Canadian Studies 47(2): 195-209. Doi: 10.1080/02722011.2012.679150
Benjamin, S. (2013, 09 10). Quebec Seeks Ban On Religious Symbols In Public Work Places. Retrieved 12 10, 2013, from huffingtonpost.com: http://www.huffingtonpost.com/2013/10/09/quebec-religious-symbols-_n_4072327.html
If the Charter claims that everyone is entitled to their own beliefs and expressions, then why is the discussion of prohibiting public employees from wearing clothing with religious symbolism even brought up? Why are the majority – 60 percent – of Quebecers in favour of the Charter's ban on religious symbols? Perhaps it is difficult to understand the importance of such religious symbols when someone is not practicing any religion and are not required to wear anything to show their faith. However, imagine having something that you find greatly important and highly value being taken away from you. It does not have to be a cross or a hijab, maybe it is a favourite piece literature, or a piece of jewelry passed down from an important family member, whatever it may be, it holds high sentimental value. Taking away an object of high value would offend and upset anyone, no matter what that object may be. When it comes to taking away someone's right to wear whatever they wish, and on top of that halting their right to properly practice their religion is a definite infringement of the Rights and Freedoms possessed by any person living in Canada, which is just
Natasha Bakht’s book is a collection of essays from different authors that review a number of issues faced by Muslim communities in Canada. This book reveals who Canadian Muslims are, and how Canadians perceive Muslins. Bakht’s begins by giving a brief explanation of how growing as a Muslim child in a different country inspired her to create this book. A very well structured book, that shows the diversity of Muslins in Canada and examining as well, the repercussion of M...
The Quebecois are a French-speaking, predominantly Catholic minority in Canada (Guibernau, 2006, 52). Early Quebecois settlers, referred to as coureurs de bois migrated from France to Canada in order to trap and trade fur (Trigger, 1965, 37). Territorial tensions escalated in 1759 when the British took control of Quebec (William, 1922, 255). The twentieth century marked a rising sense of nationalism within the Quebecois community, ultimately leading the “Quiet Revolution” in the 1960’s (Guibernau, 2006, 52) and two failed referenda to secede in 1980 and 1995 (Pammett & LeDuq, 2001, 266).
“Perhaps the most commonly heard opposition to the niqab is that women cover up at the command of domineering men, that the veil is a sign of Muslim women’s oppression, as well as a general indicator of the “backwardness” of Islamic culture” (Natasha Bakht, p.10). These stereotypes of Muslim men dominating women confuse Islam with cultural practices and fail to recognize that Islam has empowered women throughout its history. Former Prime Minister of Canada Stephen Harper stated that such a garment is “rooted in a culture that is anti-women,” but never once took initiative to ask the niqab-wearing women if that is in fact the
3. Ghumman, Sonia, and Lindo Jackson. "The downside of religious attire: The Muslim headscarf and expectations of obtaining employment." Journal of Organizational Behavior. 31.1 (2010): 4-23. Print.
The ruling of Baehr vs. Lewin was a victory for gay rights activists, hope for other states searching for the same freedom, and disappointment for opponents of same-sex marriage. Yet this victory was short lived (until complete legalization in November 13, 2013) since the state appealed the lower court’s decis...