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In Ayaan Hirsi Ali’s, Infidel, Ali narrates her life as a woman in the Muslim world and details her perpetual conflict of religion vs. modernity. Hirsi Ali’s oppressive upbringing under Islamic values has fueled her protests against Islam describing it as a backwards and abusive religion. However, Ali’s transition from a society dominated by religion to one of freedom and individual autonomy presented new and unexpected obstacles. In Holland, Hirsi Ali finds that although Dutch liberalism has created a peaceful and functioning society it has also created problems within Muslim immigrant community. Within the Muslim immigrant community Hirsi Ali finds that many of the challenges she faced while in Somalia, Kenya, Ethiopia, and Saudi Arabia are …show more content…
still present in a supposedly civil society. The issues being honor killings, the abuse of women, shunning, and the development of isolated Muslim communities. Hirsi Ali believes Dutch liberalism specifically their insistence to avoid intercultural conflict and ignorance regarding the oppressive values within the Muslim community has resulted in the preservation of injustice in the Muslim immigrant community. The Dutch’s perpetual justifications and assumptions surrounding the Muslim community has allowed for an antiquated lifestyle to persist. While Hirsi Ali made direct efforts to integrate herself into Dutch society the majority of her counterparts made no similar efforts nor were they enticed to. Ali states, “When satellite dishes began bristling from every apartment in municipal housing projects, tuned to Moroccan and Turkish TV, my Labor Party colleagues saw this as a natural desire to maintain contact with home.” (276) Hirsi Ali’s Labor Party colleagues’ readiness to justify the actions of those within the Muslim community represents the overarching sentiment of Holland. Similar to Captain Delano from Benito Cereno the majority of Holland rather fabricate justifications and excuses rather than confronting the truth. The truth being these satellite dishes served as a mean for the traditional Muslim world to maintain its control. Hirsi Ali understands that the dishes are a tool of indoctrination while her colleagues can’t make this same conclusion due to their unwillingness to recognize the faults in their system of integration. Likewise, to Ali, the establishment of municipal housing projects would clearly illustrate the immigrants’ rejection of Dutch society while her colleagues would justify this by saying “my Labor Party colleagues thought it was only recent immigrants, who would soon abandon the practice.” (276) Hirsi Ali believes Dutch tolerance has become obliviousness resulting in disorder within the Muslim immigrant community. This obliviousness is pervasive throughout all Dutch society specifically the Ministry of Justice.
Hirsi Ali states, “When I tried to find out about honor killings, for instance – how many girls were killed every year in Holland by their fathers and brothers because of their precious family honor – civil servants at the Ministry of Justice would tell me, ‘We don’t register murders based on that category of motivation. It would stigmatize one group in society…because no Dutch official wanted to recognize this kind of murder happened on a regular basis.” (295) The Dutch’s desire to not “stigmatize one group in society” illustrates a greater sentiment within Holland being their respect for each culture’s individual autonomy. However, what Dutch society fails to comprehend is that these same values are not present within the Muslim immigrant community. By allowing the Muslim immigrant community autonomy without the reciprocation of this policy within their own community establishes the conditions for abuse and radicalization to continue. Additionally, the Dutch’s obliviousness to honor killings and the frequency at which they occurred in Holland depicts the disconnect between Dutch and Muslim society. Although each pillar of Dutch society has been able to successfully coexist on the premise of autonomy the Muslim community hasn’t adopted these same values. Hirsi Ali believes the Dutch’s inability to identify this disparity in values has allowed for the preservation of an archaic ideology. Additionally, Ali’s belief that “no Dutch official wanted to recognize this kind of murder happened on a regular basis.” further illustrates Dutch blindness to the Muslim condition. Hirsi Ali believes this evasion of the injustice occurring within the Muslim community due to their ignorance and belief in commonplaces that no longer apply has had severe
consequences.
On September 11, 2001, since the terrorist attacks, many American Muslims have been stereotyped negatively in the United States. Salma, a Muslim woman, says that the way Muslims have been recognized in the media has played a big role in the antagonism directed at her. “I don’t know how many times I heard my classmates accuse me of being al-Qaeda or a terrorist” (Mayton 2013). Salma, along with other Muslims, even after a decade, are still struggling with trying to find their “American” and “Islamic” identities, while facing verbal attacks for their ethnicity. Too often, the general Muslim population gets lumped in with the immoral acts of a few because of the lack of knowledge about their culture.
As she is forced to explore the differences between herself and her new community , she comes to a realization that culture isn 't a concrete idea or written down in a code of laws, culture is something that stems from ones imagination. Muslims have reasons to why they are skeptical and hateful towards Americans. When American expatriates go to Middle eastern countries to “help” and they are rejected they become “anti-Arab” pessimists. Wilson declares that people who have lost so much because of the Westerners can not be expected to believe that they are now going to be helped by the same enemy that destroyed them. She states “they fail to realize that people who have lost dignity and opportunities to the “clash of civilizations” can not be expected to welcome peacemakers who have lost nothing” (Wilson
For example honor killings, including female genital mutilation, is a traditional patriarchal custom where, male family members subject Muslim women to murder in case they lose their virginity before marriage either by rape, falling in love with the wrong men or the victim of incest they refuse to accept an arranged marriage. This behavior is considered socially acceptable and a dishonor to the family, especially among the underprivileged classes where they can achieve honor more than prosperity. This film encourages the idea that honor killings are linked to Islam, however, it is not mentioned in the Quran and it has occurred in other religions such as Judaism and Christianity as well as in Islam. Women are victimized through established religious restrictions that are neither condoned nor confined by the principles of Islam. Egypt and Jordan witness cases like this, even though they are not motivated by honor. A considerate number of NGOs and legislation succeeded in imposing sentences to people committing these crimes, these acts are still occurring in silence. (Husseini,
The values she has are echoed by the political revolution of Turkey from a religious state to a secular state. However, when she visits modern, religious, Turkey her values are not exemplified in the foreign culture. Batuman rejects not only the practices but also the values of Islam, “And, because he said them in the name of Islam, I couldn’t forgive Islam, either” (5). Batuman’s own values of female autonomy and respect clash with those of Islam. She is constantly reminded of these values while in Istanbul, from both the government and her taxi drivers. The religious practices of Turkey clash with the secular practices her parents taught her, so she immediately disagrees with the values of the Turkish people. Batuman’s time in Urfa is full of awkward conversations and stares. When she speaks English other women stare, the fact she is alone in her hotel is crazy to the hotel staff, and ordering food was a chore. One day, Batuman forgets that she is wearing the headscarf as she walks back to her hotel. The change in behavior was instant, women would acknowledge her with a smile, men were far more polite, and in general “people were so much nicer” (7). Batuman experiences the benefits of Islamic values while not actually practicing the culture. She at first considers what the problem would be if she wore it constantly while in Urfa, just to remove the discomfort that she causes by not doing so.
This documentary brings attention to events that have been occurring in France since September 2004. The law that prohibits Muslims from wearing headwraps in school is an undemocratic form of islamophobia. The documentary was created to help display the frustrations, hopes, as well as political ambitions of the next generation of the French Muslims, people who were born as French citizens and who make explorations of their potentials to change the national identity of 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
Clashes between Christianity and Islam have taken place since Islam’s inception. The most recent clash is the one happening now between Western Europeans and the Muslim immigrants who began arriving in the 1960s and now make up 4 to 5% of the total population. Islam is regarded as the fastest growing religion in Europe, through the immigrations and high birth rates causing to a rapid increase in Muslim population in Europe, which will make Islam be the domineering power in the future. The recent research indicates that there are more than 53 million Muslim in Europe, 14 million of them in the European union. According to the German evangelical news agency IDEA, the number of Muslims in Europe has risen by 800.000 over the last two years (Polzer). On the other hand, the birth rates in Europeans are decreasing. Pipes states that original Europeans become extinct because in order to sustain the population in Europe each woman should bear 2.1 children. The overall rate is only 1.5 that is also falling in the European Union (262). Today Europeans still have the upper hand, and therefore many of them continue to believe that multiculturalism and their immigration policy will eventually produce an integrated society in spite of the social unrest in Europe resulting from integration problems of Muslim immigrants. These Europeans insist that dialogue will solve all problems; in that sense they suffer from what Ayaan Hirsi Ali calls the “fanaticism of reason” (78), and they tend to fall into the appeasement camp. Muslim strategists such as Yusuf Al Qaradawi recognize that Islamists can achieve a great deal by pretending to cooperate with reasonable Europeans (Vidino 38), and that his organization, the Muslim Brotherhood, can take advantage...
Consequently, it is no surprise that the most powerful media sources are spewing out pieces of hateful rhetoric that result in the “othering” of Muslims in the U.S. With the increase of Islamophobia and American nationalism. are currently driving hate crimes and institutional discrimination, human fear and emotion are becoming twisted and utilized as weapons in of its
Doaker- A forty seven year old, tall, patient man that has a lot of respect for others. Even though he caves into people he is still a respectable figure.
You will realize the nationalists’ dream. You will learn foreign languages, have a passport, devour books, and speak like a religious authority. At the very least, you will certainly be better off than your mother.” Reading this masterpiece we can easily see the Middle East women’s dreams for education and freedom, things that we the women from the West taking as granted.
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.
About two years ago I read Ayaan Hirsi Ali’s memoir “Infidel” and was immensely moved by her story, especially the atrocities she went through in her childhood in Africa and the way she struggled to flee from an oppressive life. At that time, I could not imagine that anyone (except fanatic Muslims), let alone victims of the same oppression that she was, would not share her feelings and views. However, the reading of Ian Buruma’s Murder in Amsterdam sheds light on bigger and obscure components of this story, which clearly influenced some people to disapprove her behavior – even Islamic women. Like in Hirsi Ali’s story, Ian Buruma also identifies nuances in the main episode of the book – an episode that at face value could be described as a murder of a fierce critic of Islam, Theo van Gogh (Hirsi Ali’s friend), by a Muslim extremist, Mohammed Bouyeri. According to Buruma, although the common theme is immigration – involving two guests, Hirsi Ali and Bouyeri, and one host, Van Gogh – there is no single explanation for what happened. Instead, each of these three characters, he explains, was influenced by a blend of personal experiences and external forces. It was thus the clash between their diverse cultural values and personal identities that ended up leading to the tragic morning of November 2nd, 2004, the day of Van Gogh’s murder.
In Khaled Hosseini’s The Kite Runner, the author follows the development of protagonist Amir through a life filled with sorrow, regret, and violence. Amir encounters numerous obstacles on his path to adulthood, facing a new test at every twist and turn. Amir embarks on the long journey known as life as a cowardly, weak young man with a twisted set of ideals, slowly but surely evolving into a man worthy of the name. Amir is one of the lucky few who can go through such a shattered life and come out the other side a better man, a man who stands up for himself and those who cannot, willing to put his life on the line for the people he loves.
In the essay, the writer acknowledges the misunderstandings that come from media images by explaining the contrasts between these images and the teachings of the faith to support her claim that fear is the reason for this misconception. The conception that many people have of Muslims is that they are terrorists, anti-Semites, and fanatics. This conception exsists because television news and newspapers support that stereotype. The broadcast of such stereotypes encourages fear and accusations of the Islamic relegion's teachings. The writer explains that Islam teaches peace, tolerance, and equality. She further states that Muslims shown in the media have violated these teachings ...
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.