Discrimination towards Muslim women is evident in the harsh treatment they are often subjected to in society. During his tenure as the Prime Minister of Canada, Stephen Harper was well-known for perpetuating anti-Muslim talk and initiating a range of policies and legislation that constituted cultural warfare on Muslims. In 2011, he declared that the greatest threat to Canada was “Islamicism”. When the prime minister called for the next election in 2015, he invoked the threat to Canada of a “violent global jihadist movement”. His choice of vocabulary, combined with his association of local mosques with the international jihadist movement, profoundly influenced the Canadian public’s already-tarred image of Muslims. In October of 2017, Quebec …show more content…
Over the years since 9/11, there have been numerous incidents of Muslim women wearing the hijab being attacked. Everyday occurrences include punching and kicking of Muslim women off buses, attacking them in public places such as schools, verbally assaulting them with words such as "bitch" and "terrorist" when driving, and physically assaulting them even during mundane tasks like shopping (“Muslim Women’s Rights”, 2016). Several more shocking incidents include a man purposely pushing a shopping cart into a Muslim woman’s pregnant belly. Fiyaz Mughal, a British politician and the founder of Tell MAMA, states: “What’s interesting is that when we speak to perpetrators, they say they’d never normally attack a woman. But they feel they can target Muslim women because they didn’t see them as female. They’ve dehumanized them so much that they can’t see their identity in a gendered way anymore. The only thing they see is that they are Muslim” (“Muslim Women’s Rights”, 2016). With the increasing number of terror attacks around the world, the general public has an intense fear or prejudice against the Islamic religion or Muslims. The religious headdress or garment that Muslim women wear make that a visible target of various type of discrimination and …show more content…
Despite their high education levels, a large percentage of Muslim still do not have jobs. The unemployment rate of Muslims remained high at 14% - almost a double of the national average of 7.8% in 2016. This unemployment rate was even higher than the rate for visible minorities by 4% (). Finding a job proves to be an even more trying task for Muslim women. Fauzia Mazhar, a Muslim woman who is a member of the Coalition of Muslim Women of Kitchener Waterloo, stated in an interview with CBC News: “I start from three levels lower than anybody else. I’m a woman, my gender is the first strike against me. And then I’m a visible minority woman, I am a person of colour and then the third is my religion, which is visible. So, with equal qualifications, equal experience and everything, I still have lesser chances to gain meaningful employment.” The discrimination that this female cohort experienced is the impact of intersectionality as a result of their gender, race and religion. To Mazhar, and many other women of similar ethnic background, their social identities of gender, race, and religion are the three strikes that worsen their chances to secure
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.
Some Canadians even agree with President Trumps Refugee ban. Canadians are scared of what the Sunni Muslims are associated with. That association is between the Sunni Muslims and ISIS, as some members of ISIS are radical Sunni Muslims. According to a 2015 statistic (Donnelly, 2015) 54% of Canadians are moderately to strongly against the government's plan to letting 25 000 Syrian refugees into Canada. According to another (Kanji, 2016) an online petition to stop resettling Syrian refugees in Canada had around 50 000 signatures, most people that signed it were under the impression that the Syrians were terrorists. These events that have happened in the past show us how some Canadians may be thinking right now in the present.
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
Women have always been thought of as something that needed to be controlled in Muslim culture. Their bodies are a source of shame that must be covered during prayer and also in the public (Mir-Hosseini 2007: 3). Veiling, done by a hijab or chador, is when women either wear a headscarf to cover themselves or they wear a veil that covers their entire body, excluding her hands and eyes (Mir-Hosseini 2007: 1; Mir-Hosseini 2003: 41; Berger 1998: 93; Smith-Hefner 2007: 390-391; Brenner 1996: 674; El Guindi 1999: 6). Veiling is used as a tool for oppression. By having women veil themselves, it enforces the control by the male run and male dominated society (Mir-Hosseini 2007: 7). Also, the punishment for women appearing without a veil transitioned as the concept of veiling was addressed, transitioning from seventy-four lashes, to being arrested and held between ten days and two months for being “immodest” women and offending public morality, or fined 50,000 to 500,000 rials (Mir-Hosseini 2007: 8). The oppression of veiling is perpetuated through the thought that it is a woman’s religious duty to wear one, condemning foreigners and women in society if they refuse. Although it is a tool for oppression, there was resistance the oppression. In ...
Saudi Arabia is commonly known for its strict moral values and customs regarding religion and women. Gender discrimination is a global conflict but it is prevalently seen in Saudi Arabia. Gender discrimination is so poignant in Saudi Arabia because there are strict sets of moral guidelines and ideologies that Saudi Arabian culture implements on its people. Although Saudi Arabian men impose restrictions on women for the sake of upholding their cultural beliefs and family’s honor, there is no doubt that Saudi Arabian culture is male dominated and holds misogynistic views on women, but progress is being made.
The Americans of African and European Ancestry did not have a very good relationship during the Civil war. They were a major cause of the Civil War. But, did they fix or rebuild that relationship after the war from the years 1865 to 1900? My opinion would be no. I do not believe that the Americans of African and European ancestry successfully rebuilt their relationship right after the Civil war. Even though slavery was finally slowly getting abolished, there was still much discrimination against the African Americans. The Jim Crow laws and the black codes discriminated against black people. The Ku Klux Klan in particular discriminated against black people. Even though the United States government tried to put laws into the Constitution to protect black people, the African Americans were discriminated in every aspect of life from housing, working, educating, and even going to public restrooms!
...enging Myths of Muslim Women: The Influence of Islam On Arab-American Women's Labor Force Activity. Muslim World, 92(1/2), 19. Retrieved from EBSCOhost.
Lila Abu-Lughod’s article titled, “Do Muslim Women Really Need Saving?” takes a closer look at the problematic ethnocentric approach many have when trying to gain an understanding of another culture that may be foreign to that individual. In this analytical paper, Lughod looks at women in Islam, specifically the treatment of women and how it might be utilized as a justification for invading into a country and liberating its people. The country Lughod refers to in her article is Afghanistan, and Lughod points out the misunderstanding from the people to the Bush administration like First Lady Laura Bush who believed that intervention was necessary to free women from the captivity of their own homes. It is important to consider the role that different lenses play into all of this, especially when one’s lenses are being shaped by the media. Depictions of covered women secluded from society leave a permanent image in the minds of many, who would then later support the idea of liberation. This paper will discuss that the practice of using propaganda when referring to the lifestyle in the Middle East is not exclusive to the U.S; rather it has been utilized throughout history. Additionally, we will take a closer look on the importance of symbols, such as veils in this case; help to further emphasize the cause to liberate. Finally, we will analyze Lughod’s plea towards cultural relativism and away from liberal imperialism.
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.
As insinuated through her poem’s title, “A Double Standard,” Frances Harper examines a double standard imposed by societal norms during the 19th and 20th centuries, as well as the different effects this standard foisted upon those of different genders. Harper’s poem is narrated by a woman who has been derided by society for her involvement in a sexual scandal, all while her male counterpart experiences no repercussions. By describing how her situation involving the scandal advances, delineating the backlash she receives for her participation, and reflecting on the ludicrously hypocritical nature of the situation, the speaker discloses the lack of control women had over their lives, and allows for the reader to ponder the inequity of female oppression at the turn of the 19th century.
Stephen Harper, the leader of the Canadian conservative party, promised that if re-elected he will protect the national security of Canada by criminalizing trips to certain regions. The main goal of his promise is to prohibit travelling to regions where Islamic groups enroll and train people. According to Harper, the threat is real and only with this legislation, Canadian security could be ensured. Harper also promised that some exceptions would be made for people that prove that they are travelling to “terrorist hotspot” for legitimate purposes i.e. journalists or aid workers. The leaders of the other parties had different reactions to the promise made by Harper. For instance, Justin Trudeau is convinced that Harper talks about security in order to distract people from the conservative’s failure in the Canadian democracy. While Tom Mulcair thinks that Stephen Harper decided to announce his legislation at the same time as Mike Duffy’s trial in order to turn aside the scandal in which conservatives are involved.
It is without a doubt that Canada is considered one of the most welcoming and peaceful countries in the entire world. Individuals fleeing conflicts from different continents, on opposites sides of the planet, view Canada as a safe haven, a place to thrive, succeed, and safely live life to its fullest potential. Excellent healthcare, education, and proper gun control are just some of the many priviledges freely given to those who are lucky enough to call Canada their home. The Rights and Freedoms of Canadians are incomparable to those of individuals living in other countries, and with freedom of religion being one of them, it becomes crucial that we respect and show acceptance of different religions. However, it is saddening to see that in
Even though Canada promotes these values, they are not reflected in practice. In fact, immigrants perceive and cope with discrimination, racism and impositions. According to Razack and Badwall (2010) security measures have increased for people from the Middle East, after the 9/11 terrorist attacks, and everyone who belongs to this appearance is being oppressed and marginalized. In effect, the government has increased its control to protect the nation, and national security aggravates insecurity for migrants because they are associated with danger. As a consequence, multiculturalism in Canada fosters inequality, oppression and discrimination causing vulnerability for
According to Doucleff, “‘wearing the hijab eliminates many of the hassles women have to go through — such as dyeing their hair,’ she says. ‘For example, you're getting old, and gray hairs, when you wear the hijab, you might not think about dyeing your hair because nobody sees it anyway.’” By wearing a hijab women do not have to worry about “gray hairs, and can focus on other parts of their lives. Although this seems like a trivial improvement, women in the west spend inestimable amounts of money on beauty products and a surfeit amount of time on their daily regimen. Even though the burqa is therapeutic in helping women with their appearance, it can be physically restricting, “Mariam had never before worn a burqa…The padded headpiece felt tight and heavy on her skull…The loss of peripheral vision was unnerving, and she did not like the suffocating way the pleated cloth kept pressing against her mouth” (72). 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.” The discomfort the girl feels in the burqa “upsets” her, linking her physical distress to emotional distress. The girl gets “a really bad feeling” when she wears a burqa, showing that the physical effects of the burqa can be negative. Besides the physical hardships Muslim dress may cause, it can also cover up physical abuse, “A Muslim teenage girl
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