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Recommended: Ban the burqa essay
Analysis of the strengths and weaknesses of the “Ban the Burqa” argument Premise one The principle behind the first premise is that wearing the Burqa represents the repression domination of women which is vastly contrasted to how Australians live. Within Australia’s values and culture, there is much reasoning to suggest that anything that compromises equality amongst gender and the damaging of Australian values shall be prevented. Despite all of this, the argument show fallacies of composition, which it does not imply how the burqa shows the repression domination of women, and without more resources it would be begging the question. Premise two Advance Australia’s second premise is partially acceptable. This is because the burqa can enable these people to hide their identities and therefore allowing one to be encouraged in committing criminal activities because of being kept anonymous. In this …show more content…
This argument supports the premise that the Burqa is a tool of criminals as it is near impossible for any authority to catch the right person who was involved in the criminal act even if the whole city was searched. Just like the first premises, this situation also begs the question whether Burqa’s are tools of criminals. Premise three This Premise is meant to provide a very strong argument that those who want to come to Australia and live on Australian soil, must not come here to recreate their old world and close themselves from real Australian culture. Immigrants should come to participate and contribute to the freedoms and values that express what Australia’s truly about. The author gives the idea of Argumentum Ad Tradition with how the Burqa stops integrity and diversity in Australian culture. With Muslim’s wearing the burqa in their tradition, the premise supports the fact that they should not bring their culture in Australian society. Premise
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 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...
One of Sultana Yusufali’s strongest arguments in “My body is my own business” is her scrutinization of the exploitation of female sexuality. Initially Yusufali writes about the injudicious individuals that assume she is oppressed by her hijab. Thereafter, she describes them as “brave individuals who have mustered the courage to ask me about the way I dress”. Moreover, Yusufali’s word choice is intriguing as she utilizes the word “brave” when laymen hear this word they habitually associate the aforementioned with heroic, valiant and courageous. Consequently, Yusufali ensues to comprise her opinions on the hijab and how it carries a number of negative connotations in western society. Furthermore, Yusufali proceeds to strike on the importance
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.
For some women wearing a veil is not something that is forced on them but rather a choice of their own. Martha Nussbaum and Maysan Haydar are both authors that try to explain their reasoning that veiling isn't an oppressive tool used against women. Martha Nussbaum's article “Veiled Threats”, is a political and philosophical take on why banning the burqa is a violation of human rights. On the other hand Maysan Haydar’s article “Don’t Judge a Muslim Girl by Her Covering”, is a more humorous and personal take on why veiling shouldn't be as judged or stereotyped. Though Nussbaum and Haydar have equal goals this essay is being used to understand the main argument, claims and whether or not each article has any weaknesses.
Ever pass by Muslim woman in a hijab at the mall or park and think how oppressive and restraining her culture must be? Maysan Haydar, a New York social worker who practices the Muslim tradition of veiling, believes otherwise. In her article, “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering,” Haydar highlights on her experiences as a Muslim living in an American culture, where showing more skin is the “norm.” Haydar speaks specifically to a crowd who unconsciously makes assumptions about certain Muslim practices, in hopes of sharing the truth behind them. Haydar suggests that, contrary to popular belief, not all Muslim women cover themselves strictly as an “oppressive” religious practice, but that some women, like herself, find
The Taliban emerged victorious from the ensuing civil war to establish a reign of terror on the Afghan people (Afghanistan). The women of Afghanistan have ended up bearing most of the weight from the oppressive hand of the Taliban. A woman is no longer allowed to be seen in public without wearing a cumbersome burqa, a robe that covers the entire body from head to toe with only a small mesh screen to see and breath through. “I feel like I am invisible.” Claims one woman, “Nobody knows whether I’m smiling or crying.”
She makes the case that Western feminists have radically misinterpreted the veil. For many Muslim women, the veil acts as a divide between the public and private. The veil may actually liberate women from “the intrusive, commodifying, basely sexualizing Western gaze”. The veil frees women from the oppressive hyper-sexualization of found in Western culture. Reducing the veil to a symbol of oppression disregards the possibility of female agency outside a Western feminist paradigm. The veil has the potential to liberate women in the public space. Projecting our Western notions of sexuality and gender roles denies the possibility of different forms of sexual
Do Muslim Women Really Need Saving by Lila Abu-Lughod describes Western feminist beliefs on Muslim women and their burqa/veil and how focusing on these misconceptions are doing far more harm than good. This causes Western feminists reduce the culture and beliefs of Muslim women down to a single piece of clothing. The burqa is a type of veil worn by Muslim women for a number of reasons such as proprietary and signaling their relationship with God. The burqa is often seen a symbol of suppression amongst the Western world and it was expected for women to throw it off in a show of independence once liberated from the Taliban. The saving of Muslim women is often used to justify the “War on Terrorism” as exemplified in Laura Bush 's 2001 speech. The belief that Muslim women needed saving existed before the “War on Terrorism” as seen when Marnia Lazreg wrote about a skit where two Afghan girls talked about the beauty of the free Christian France.
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
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.”
Most of these things it is possible to see through the analysis of the situation that exists in practice and analysis of several court cases. In France, for years women with Hijab encounter problems, both in education and in ...
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
In the first article (3a), Oumkheyr mentions that the Koran tells us that women have to wear the full veil, in other words, the burqa. Based on sources and from my own understanding, the wearing of the burqa as per the Koran is subject to controversy – in the second article (3b), Pascarl tells the reader that in her studies of the Koran, not one line mentions the covering of a woman’s face with a burqa. In terms of the credibility, Pascarl’s article seems more believable because first of all, we are told a lot more about her Muslim life and she is very open with her opinions and ties in a lot of personal experiences. When Oumkheyr tells us that, “very few of my friends actually wear one”, of the burqa, I agree with this claim. According to the Director of the Islamic Museum of Victoria, Sherene Hassan, Muslim women
The hijab is a very important and powerful Muslim symbol that is worn by billions of Muslim women all over the world. Many wear the hijab as a symbol of faith, while others wear it to protect themselves from society’s expectations of women. Some people think that banning the use of the hijab in public is a violation of freedom of religion and freedom of expression. However, others think the banning of the hijab is a necessary precaution. The wearing of the Muslim hijab should be banned in public because it is impractical, Muslims use it to separate themselves from society, and it is a security risk.