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Cultural diversity in canada
Cultural diversity in canada
Cultural diversity in canada
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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.”
The most apparent human right issue is the freedom of expression, whether it is of cultural and/or religious affiliation, through the physical display of their identity. The ban is illegalizing government employees from wearing this physical specimen of religious identity, being tha...
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...k of understanding. Since they were brought up with the mentalities of their parents, their minds have been molded and conditioned to perceive their “normal” practices as the norm. Being the other practices are rather different, they cause discrepancies in the Francophone perception and thus lead to criticism and opposing opinions. This is a challenging issue, being that the points of view are so split; there are only really two extremes that are present in the Quebecoise society. I personally think the ban forces more tradeoffs and oppression of a specific cultural identity, while being significantly less effective on the white Quebecois population. The acceptance of double standards has been made possible by the preconceived notions of the people, along with the political objective to make Quebec culturally unison through the forcing oppression on its minorities.
To decide what to do after Quebec separates, First Ministers and the ROC, must first look at why it happened. Perhaps Quebec's profound nationalism and unique national identity conflicted with citizens in the ROC; in order to gain understanding of their decision the ROC must look at Quebec's past. Quebec was not always treated fairly nor where they given many rights in regards t...
State secularism (Laïcit鬬 in France) is rooted in principles put forward by Enlightenment thinkers like John Locke and Voltaire—state neutrality in order to ensure the right to freely express oneself and the right to religious freedom. Contemporary movements to ban the Islamic veil on the grounds of its symbolic value represent a perversion of the original intent of state secularism and infringe upon these basic rights. Our western perception of the veil as a universal symbol of oppression is based in a long history of orientalism (stereotyping),
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
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.
Canada is known by outsiders to be a very peaceful country. But if you ask any Canadian they well tell you that is unfortunately not the case. For there is a large ongoing conflict between Canadians. The conflict is between the French and the English, or more specifically between Quebec and the rest of Canada. As a result of this conflict, along with some wrongdoing and propaganda. Quebec has considered and has gone as far to hold referendums over Separatism (Surette,2014). Separatism is that the province of Quebec separates from the rest of Canada to form its own country. Which would have immense effects on indubitably Quebec but also the rest of Canada (Martin, 2014). This report will focus on the root causes and origin of Quebec Separatism, the current state of Quebec Separatism and finally how we as a society can act towards Quebec Separatism.
Systemic discrimination has been a part of Canada’s past. Women, racial and ethnic minorities as well as First Nations people have all faced discrimination in Canada. Policies such as, Charter of Rights and Freedoms, provincial and federal Human Rights Codes, as well has various employment equity programs have been placed in Canada’s constitution to fight and address discrimination issues. Despite these key documents placed for universal rights and freedoms Aboriginal and other minority populations in Canada continue to be discriminated against. Many believe there is no discrimination in Canada, and suggest any lack of success of these groups is a result of personal decisions and not systemic discrimination. While others feel that the legislation and equality policies have yet resulted in an equal society for all minorities. Racism is immersed in Canadian society; this is clearly shown by stories of racial profiling in law enforcement.
TREMBLAY, Gaëtan (1992). "Is Quebec Culture Doomed to Become American?", Canadian Journal of Communication, Vol.17 , nº 2 ["Sense and Nonsense: Perspectives on Cultural Issues"]. Online at , consulted on November 26, 2002.
... and understood. This paper looked at the strategic wording of each question and the sentiments that surrounded the goings-on around each individual referendum. The questions themselves were outlined and coated with deep-rooted sentiments of separation on behalf of the PQ. The referendum results illuminate the realities inside the provinces boarder in a very basic way, as it was evident that a solidified division existed. If the results of the 1980 vote were note example enough, the second made the division evident. There were two very different pictures of Quebec in the minds of its citizens, and likely this division still exists today. Although the possibility of a third referendum can not be known for certain, if the last two have been any indication of the future, there is a mix of both Quebec Nationalists and French Federalists living together in the province.
With regards to modern Quebec, the question that poses itself: what is the prevalent type of nationalism in the province? In this paper, I attempt to answer such question by providing three arguments that elucidate the complexities surrounding contemporary Quebec nationalism. The characteristics of these types of nationalism are examined through their underlying ideologies that continuously influence the Quebecois political debate. Finally, the notion of ambiguity is contemporaneous depending on whom the question is posed to , and what factors one should focus on.
Quebec nationalism has played an important role in strengthening centrifugal forces of Canadian federalism. “Quebec’s example has encouraged other provinces to challenge federal authority, using some of the same arguments and tactics developed by Quebec” (Stevenson, “Federalism and Intergovernmental Relations” 91). Federal initiatives, such as the promotion of francophones into public office, created an anti-federal and anti-Quebec backlash. This backlash has been advantageous to the campaign of other provincial politicians who favour a decentralized government. Contemporary federal governments “have tried to appease Quebec nationalism by transferring federal powers and responsibilities not just to Quebec, but to all of the provinces” (Stevenson, “Federalism and Intergovernmental Relations” 91).
The Canadian Charter was a foundation for Trudeau’s political maneuvering to make the French language part of a national discussion on equality in Canadian life. The dominance of the Anglophile traditions and language rights were considered to be far more elevated in terms of social standing and political rights. In this manner, Trudeau was able to generate a Quebecker resistance to this dominant form of oppression through language, which became the premise for the Official Languages Act of
The concept of multiculturalism was introduced as a replacement of Bilingualism. Bilingualism was designed to be a solution to the problem that French and English Canadians share of the issue of language. The problem with bilingualism is the fact that Quebec citizens are not willing to accept a second language and culture which is seen when Resnick says, “there has been a good deal of ressentiment by English Canadians about official bilingualism at the federal level, all the more when successive Quebec governments have been promoting French unilingualism within Quebec’s own borders.” Another problem that the debate on bilingualism failed to address was the fact that people of different ethnicities, other than French and English, lived in Canada. Resnick says that multiculturalism was introduced to make sure that these minority groups with “their non-British and non-French attributes not be drowned out in Canada’s pursuit of a bilingual strategy.” The policy of multiculturalism became a right for all Canadians guaranteed by the government by the 1988 Multicultural Act. One key aspect that multiculturalism has been successful in is in immigration.
The legislation aspires to prohibit public-sector employees from wearing “objects such as headgear, clothing, jewelry or other religious affiliation”. These objects include items such as kippahs, turbans, hijabs, and large crucifixes. This ban would be intended to apply to all civil servants, including individuals such as teachers, doctors, nurses and police offiercers (Jake Flanagin, The Atlantic). At a hearing for Bill 60, Michelle Blanc, who is a transgender woman, spoke in support of the Bill, appealing to Quebecers' pro-LGBT feelings. “When I see a veil, the mental image I have is all of the gays who were hung high and low in the public square... in certain Arab countries”, Blanc had stated. Although same-sex relationships and the importance of being accepting of all religions have been two of the most controversial and highly debated topics, it is definitely not the right step to attack the Muslim religion and specific Arab countries in an attempt to defend Bill 60. Much like it is innapropriate to accuse the LGBT community of being anti-religion, it is equally innapropriate to accuse an entire religion for the horrible act of the hanging of gays in certain Arab countries. Not all gays are
One issue that has presented itself is when cultural relativists and the adversaries of universalism fail to recognize the contingency that Nussbaum writes about. Although universalists place all humans in one category with equal rights, they recognize the difference between the upbringings of individuals. It is helpful to look at certain practices through a cultural lens in an attempt to understand that practice, but it is also crucial to step back and view that same practice in order to discern whether it is morally right and just. Universalists do not aim to restrict cultural practices or activities unless those activities violate informed consent and the harm principle set forth by John Stuart Mill. Mill believes that an individual should have the liberty to do as he pleases, except when that act intentionally harms someone outside the scope of consenting practitioners. Another issue with universalism is when countries and individuals alike misconstrue it to mean conformity and sameness as opposed to what it truly is - equal rights and concern for all humans. In The Politics of the Veil, Joan Wallach Scott argues against the French’s decision to outlaw the veil. This decision may have been surrounded by less controversy if the French government provided a right of exit for those who feel oppressed by the veil and fear the consequences from the men of their family and community, as opposed to outlawing the practice as a whole. As mentioned above, the veil has provided a zone of comfort for many women for a long time. Although the original undertone of requiring women to wear the veil was the intent of demonstrating male domination, it has recently simply become a piece of clothing and a part of some women’s identity. In outlawing the veil, the French were appealing to their own ethnocentrism, and goals of assimilation and
There are many militaries throughout the world but the US Military is seen as the most professional and capable military in the world. We are perceived this way due to our rules and regulations that have branched from our fundamental principles and doctrine. Uniformity is one of our leading regulations in the military. Uniformity is what makes the military have a professional image. It is the basis of our instructions and regulations concerning the dress and appearance of our military personnel. Recently however, the Pentagon has decided that it is more important to accommodate certain groups of people then to have a professional and uniform military. On January 22nd 2014 the Pentagon passed a new policy that is easing up on the existing regulations by allowing beards, turbans, headscarf’s, tattoos and piercings of religious nature to be worn while in uniform (Pellerin, 2014). This new policy has started a heated debate about whether this is a good idea or not. I myself believe that this policy should not be allowed because it is undermining basic military values, lowering our standards on regulations, and it is a start to a new undesirable military force.