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Easy on the status of women in Islam
Relation between religion and politics
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There is no doubt that life in the Middle East is a far cry from life as we know it in the Unites States. Having freedom of religious expression is a luxury many are not afforded in these areas; however, it is a freedom we often times do not give a second thought. Religion plays a significant role in all societies and all aspects of present-day life. Furthermore, religion gives many a reason to live, and a better understanding of the unknown. On the other hand religion has long been a controversial issue causing widespread global unrest. The ideology of religion is to promote peace, happiness, and unity; however, more times than not, it produces hatred and anomie. Sociologist Emile Durkheim introduced this concept to explain social instability resulting from the erosion of standards and values, as well as, alienation and purposelessness experienced by a person or group. (Schaefer, 2013) The differences between the eastern and western ideologies continue to be a talking point in our current events; however, to comprehend the lifestyle and culture in the Middle East remains a mystery to many not living in that region; by applying the sociological perspectives to religion sociologists are able to better grasp the complex issues that surround it. “In some instances religious loyalties become dysfunctional; that is they contribute to tension and even conflict between groups and nations” (Schaefer, 2013). Orhan Pamuk, a Turkish novelist, brings major issues many are dealing with in areas of Turkey and Europe to the forefront in his novel Snow, especially those at the intersection of religious expression and needs for secular authority in the modern world.
Women in some Islamic societies veil themselves, as well as, seclude themselves i...
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...rqa. (2011, January 31). Retrieved from Issues
And Controversies database.
Key Events in the History of Banning Burkas in Public. (2011, January 31). Retrieved from Issues and Controversies database.
Mc Veigh, T. (2013, January 12). We don't want our burqas back:women in Afghanistan on the Taliban's return. Retrieved November 24, 2013, from http://www.theguardian.com
Muir, P. (2013, September 9). France’s hijab ban causing tension | The National. Retrieved November 3, 2013, from http://www.thenational.ae/arts-culture/frances-hijab-ban-causing-tension
Pamuk, O., & Freely, M. (2005). Snow. New York: Vintage International.
Schaefer, R. T. (2013). Sociology: A brief introduction. New York, N.Y: McGraw-Hill.
Turkey women MPs break headscarf taboo - Europe - Al Jazeera English. (2013, October 10). Retrieved November 3, 2013, from http://www.aljazeera.com/news/europe/
In Phyllis Chesler’s article “France is Brave and Right to Ban the Burqa,” Chesler uses several persuasive appeals to build her argument praising burqa bans. I will be providing a rhetorical analysis as well as a Toulmin analysis of this article.
The author of this essay thinks it is ridiculous that women cannot wear their hijab in certain places around the world. Many people think the hijab is not necessary. However, it is part of what Muslim women believe. She explains in her essay, "So next time you hear about a hijab ban think about your best pair of jeans or your faded t-shirt with the logo of your favorite band" (Fakhraie 461). A hijab is just like every other piece of clothing that covers up the body. It can be part of their religion, or they can wear a hijab just because they like how it
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),
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.
The author talks about how this was not something that happen overnight, but has been discussed about from a very long time such a 1989. The views of people that the author chooses to look at are Ernest Cheniere, who raised the statement of banning headscarves in public schools in 1994 and Francois Bayrou minister of education in 1994 who saw muslim headscarves as a way of proselytizing. Then Joan Scotts talks about why the timing played into affect, how racism such as colonial legacies were effected, secularism, individualism of the veil, Muslims being looked as threats, how uncivilized Muslim people were, and sexuality. Joan Scotts goes into detail in all the sub topics and shows how does this affect a common Muslim girl that wears a hijab and how does the French government view
Andoni, Lamis. "Iran's new activists seek life for women beyond the veil. (cover story)." Christian
The First Amendment’s Free Exercise and Establishment clauses guarantee the freedom of religion. Allowance of this fundamental human right creates a clear barrier between life in America and life in illiberal nations like Iran and France. After the revolution in 1979, Iran turned into an Islamic state (“The Veil of Oppression”). Religion police adopted radical dress codes for the public and there wer...
The creation and enforcement of the burqa comes from a combination of a misinterpretation of the Koran and influences from the Pushtun residents of the country. The Koran has a brief passage that describes that women should abide by decent codes of conduct and their bosoms and private parts should be veiled (Goodson). In Pushtun societies women have a lesser role and lead more sheltered lives, but they were still respected (Goodson). So women had a very restrictive dress code that included wearing veils that covered almost their entire body till the late 1950’s, but it should be noted that they were treated with a lot more respect and equality than during the Taliban regime (Schulz).
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
The constant smear remarks from media headlines are chiseled into the minds of Westerners and no amount of “educated [and] articulate women fulfilling the modest conditions of the hijab can do little to dispel the myths” (Stacey). She writes how even when these women are simply placing their focus on the spiritually constructed values rather than socially constructed ones they still may be labeled as oppressed. Indeed, the majority of the women in the world have the free choice to where a hijab or not. The Gallup Poll mentioned earlier actually concludes that that “most women in the Muslim world are well aware that they have the same capabilities and deserve the same fundamental rights as men”
It is ordinary seeing woman in a veil in countries where the majority of people are Muslims. Even though, the picture of “Hijab” is not strange because it was known in previous cultures before Islam, it is considered as a phenomenon especially in the western societies which it still carries many of misunderstood thoughts. Some People who are non-Muslims in United States view “Hijab” as a fundamentalism, fanatics, barbarism, oppression, retro gradation, and terrorism image. Wearing the veil raises many controversial questions such as: Why do Muslim woman wear the veil? Is wearing the veil a cultural tradition or religious practice! What exactly is “Islamic Dress Code” and is it must be altered in its qualities from periodical time to another in order to be acceptable! Does “Hijab” isolate woman from interacting normally within society? However, all facts behind this issue will be revealed throughout the discussion of its meaning, the purpose of practicing it and seeing Hijab within references and historical context. This would unveil the mystery.
“French Parliament to Consider Burka Ban.” CNN. June 24 2009. Online. Available http://www.cnn.com/2009/WORLD/europe/06/23/france.burkas/index.html?iref=all search. Jan 5 2010.
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.
Okin states that a culture “endorses and facilitates the control of men over women in various ways of life” (12). There are several rituals, matrimonial cultures, and property ownership that make it nearly impossible for women to live independently. Although certain cultures have myths that justify control over women, or “to blame and punish them for men’s difficulty in controlling their own sexual impulses,” (14) several global cultures do not suppress women. Okin does not provide readers with the women’s perspective on their supposable suppression through their culture. An example of how Okin’s claim is incorrect pertains to Middle Eastern women that participate in Islamic culture. Women are required to wear the Muslim headdress, also known as the hijab. Although most individuals would assume that women wearing the hijab are oppressed, treated poorer than Muslim men, and are a symbol of modesty, when in fact the Muslim women wear the hijab to affirm personal identity. Leila Ahmed, author of the Veil debate- Again, interviewed different American Muslim college students regarding whether they personally believe the hijab is required in the Qur’an or not and their personal feelings towards it. A particular opinion from a woman states that wearing the hijab “is a way of affirming my community and identity,” (153) and another women states, “I believe it’s a choice not an obligation. I wear it for the same reason that
..., Françoise and Farhad Khosrokhavar. "The Headscarf and the Republic." Trans. Eva Valenta. Beyond French Feminisms: Debates on Women, Politics, and Culture in France, 1981-2001. Ed. Roger Célestin, Eliana DalMolin, and Isabelle de Courtivron. New York: Palgrave MacMillan, 61-67.