Muslim Immigrants And Secularism In France

The anticipated law, whose purpose is to ban the use of the burqa and veil, finally took place in France. The ban started within school, and expanded into a restriction within the entire country. France drew international attention, questions, and opinions on the justification of this new law. Even though France’s main response to their justification of the ban is to preserve the French culture, the law also positively addresses other problems such as: religious freedom, public safety, and women’s rights.

The banning of the burqa has become an issue in many places, including France. The French Parliament has decided it is time to ban the burqa in public. They believe is a sign of the subjugation and submission of women to males. Some believe it is used to cover up abuse and they also believe it is unfair to the public that citizens cannot see the women’s faces. However it is unfair for these women to be banned from wearing what they choose as just everyone else does.The banning of the burqa should not be allowed because it is discriminatory towards Muslim women and violates their freedom of religion and their freedom to express themselves.

Muslim women living in North America and Europe often face scrutiny over their choice to wear the veil, even though many Western people do not fully understand the practice.

Some Muslim women believe that although the principles of modesty are clearly outlined in the Qu’ran, they perceive the wearing of the headscarf as a cultural interpretation of these scriptures. These women sometimes believe that the values espoused by the wearing of the headscarf can be achieved in other ways. Some women believe that while the hijab allowed women in the past to engage in public society without garnering attention, the headscarf in contemporary Western society brings more attention to women and is thus contradictory to its original purpose. Others believe that the hijab and other external practices have become inappropriately central to the practice of Islam, and instead choose to focus on their internal and spiritual relationship with God.While some women might choose not to wear the hijab, most Muslim women agree that it is a woman’s choice whether or not she wears the hijab. Many Muslim and Arab women who have chosen not to wear the hijab are often staunch advocates of a woman’s right to choose to

Muslim women all throughout the world are being discriminated against because of the clothing that they wear. After recent terrorist attacks, the stigma of Muslims being terrorists has become even more apparent. This has led to multiple harassments and hate crimes against Muslim women, primarily in Western countries. The discrimination has become so bad that some are suggesting that women who practice Islam shouldn’t wear hijabs or other veils while in public. It sounds like a great solution, but, in a way, would also violate their rights of religion. There’s also the fact that women in hijabs are viewed as being controlled by men. However, there are many Muslim women who are very independent and are not wearing the veils because a man told them to do so.

French media coverage of the headscarf controversy perpetuates considerable misunderstanding of Islam and thus the politics of secularism extend to media framing of the tension between religious minorities and the non-religious in a society where secular is hegemonic. In 1989, in a small town outside of Paris, three girls were expelled for wearing Hijabs. The girls were in no way disruptive, or incapable academically, however, the event became significant to the reframing of the headscarf as a ;veil; or misrepresentation as a chador through and by the media. Furthermore, public intellectuals in the media promoted concerns regarding “Iran-type” mobilisation in France. A similar incident occurred in 1994, 69 girls were expelled for wearing what

There is also a great deal of conflict found in Americans’ misunderstanding and ignorance of issues regarding women’s rights and gender equality within the religion and practices of Islam. In the context of American society, the traditional wear of Muslim women is often misinterpreted and misunderstood. The hijab, which is used to veil the heads of Muslim women, rarely goes unnoticed in the eyes of most Americans. Non-Muslims frequently associate this piece of traditional Islamic attire with ideas of subordination and oppression, while disregarding the religious, cultural, and personal motivations that influence a woman’s decision to wear such an article of clothing. While many American women might view Islamic dress code as being confining and restrictive, many Muslim women feel that their clothing actually frees them from the negative attention that can stem from one’s physical attire and appearance. Wearing hijab liberates women from “the constricting mores governing appearance such as fashion trends and the societal expectations of how a woman should look.” The modest covering of the hair and body allows a woman to walk freely in public without being subjected to the suggestive glances and flirtations of men.

In her article, “The Veil in Their Minds and Our Heads: The Persistence of Colonial Images of Muslim Woman,” Homa Hoodfar explains that western society’s view of the Islamic veil is one of imprisonment of women by their male counterpart, which limits their daily lives and opportunities, such as studies and jobs. However, Hoodfar states that is a very racist stereotype of Islamic woman. Hoodfar and many other Iranian women see the veil as a religious choice that also beautifies them while keeping them modest. The veil also gives them certain powers over men, which in turn gives them independence from men (Hoodfar, 11).

The debate is not limited to France, however, as demonstrations worldwide regarding the issue of a headscarf ban “have vividly underscored the sensitivity of religious issues in the global village.” 16 For some, the headscarf has no unitary meaning. Rather, “[i]t reflects the diversity of women’s experience and aspirations around the

Headscarves are an essential part of a Muslim woman’s identity, due to its representational value of her religious credence. Normals within this context, are the people within society who do not subscribe to the Islamic faith. When they interact with Muslim women they perceive what Goffman referred to as a virtual identity, this is a preconceived notion of a person’s attributes generated by external influences. Concerning Muslim women, they may be attributed to being violent, repressive and threatening to society. In turn, attributes like these have compelled countries like France, Belgium and the Netherlands to place a ban on the Burqa (Reference). What normals cannot typically understand is that these women are ordinary human beings, their

As a result of past governments led by fundamentalist Muslims, Western feminists have taken the issue of the headscarf into their own hands. The feminist movement regarding Islamic head coverings began in response to their belief that Muslim women are being oppressed. Although many people have been convinced that all women are continually being forced to cover their bodies and faces, this belief is far from the truth. Throughout the worldwide Muslim population, a majority of Muslim women who wear any kind of head coverings do so out of their own will. There have been select governments that have enforced headscarves, but today women have the choice left to themselves. Even though many Muslim women have spoken out to Western feminists to ensure

France’s decision to forbid its citizens from wearing any form of headscarves in public spaces left many in the country in an uproar. The ban on wearing headscarves encouraged several Muslim women to continue to wear their head garments while also protesting against the new law (Croucher, 2008). For Muslim women, wearing a headscarf provides them with protection and shows their pride in their religious identity. However, others see the scarf as a way to oppress women. France’s ban on headscarves brought attention to how French people felt about the Muslims in their country. Instead of encouraging, the ban can be seen as a way to assimilate Muslims into French culture. Although I do agree that the French are trying to assimilate Muslims into

When I was introduced to the topic of France’s ban on the veil, I disagreed with the law. I took a position based on my customs as an American citizen, which differs completely from those of France. International critics began to argue that France is violating what people call “Freedom of Religion,” which I agreed with at first. As a foreigner from America, I am accustomed to the American government’s definition of freedom of religion. Protected by the First Amendment, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise.” (Religious Freedom). You can express your religion in public, during church, mass, or religious meetings. So the presence of religious items such as the burqa's and veil do not disturb the people or government.

Currently, the French want to ban the wearing of religious symbols in public schools so that there is no social tension, and to keep the main religion in France (Roman Catholicism) ‘pure’ (Gofen 63). But even though the French say they want to keep their culture pure, in reality since the world wars, religions such as Islam and Judaism have in fact become a part of their culture. Once again, the French let in other cultures knowingly, and once the cultural diversity begins, all the religions are apart of a country’s culture. An example of a religious symbol that the French are considering to ban is the Burka. A Burka is an outfit worn by Muslim females that cover them head to toe. Some, who want to ban the burka say that it is disrespectful to women and can be degrading. But, 64 million people in France are Muslim. By wearing a Burka they are just following their religion and are also following tradition (French). One other big controversy regarding religious symbols is the banning of

In her autobiographical comic Persepolis, Marjane Satrapi, within the first five pages of the book, tells the reader that she was born with religion. She immediately explains (in regards to the Islamic practice of veiling) that “I really didn’t know what to think about the veil. Deep down I was very religious but as a family we were very modern and avant-garde” (Persepolis, 2003, pg. 6). For western feminists, this ambivalence towards the veil has been a common topic of discourse. In secularized western countries, the veil is often viewed as a symbol of patriarchal oppression. In France (where Satrapi currently lives), for example, there have been numerous laws banning different forms of the veil (such as the burka and the niqab) with many critics, such as former French president Nicolas Sarkozy, arguing that they are “oppressive” and “not welcome” in France (“The Islamic veil across Europe,” 2014, pg. 1). This is the western view of the veil, but what do Muslim women think of the veil and the fundamentalist values that westerners often associate with it?