Muslim Immigrants And Secularism In France

The Muslim headscarf, or Hijab has been a matter of ongoing debate and controversy in the secular state that is France. Secularism does not exist in a vacuum in France it builds upon ‘complicated emotional inheritance, specifically the negotiation between the religious and state secularism which appears to continually lead to an image of hostility being constructed for Islam, despite the promotion of universality that is allegedly key to the French Republic. This essay discusses the Hijab in France in regard to Jeffrey Stout’s ‘The Folly of Secularism’ and is structured in three main parts. It looks at how Secularism is intensely debated and contested, the way in which event intellectual, political, social shifts are changing through analysing firstly the controversy itself, then laïcité. Secondly, through looking to different aspects of French secular society; law, media and education. and thirdly, as per Stouts framework, discusses how the topic takes us to the heart of the most pressing issues of today, Gender politics, French state personality/nationhood and the Islamophobia that is a result of all of these things.The headscarf affair was generated by multiple social anxieties, namely the preservation of laïcité. The headscarf Controversy in France illuminates the politics of secularity in the way that it reaches across all social and political aspects of secular society in France. Overall, this essay will argue that the politics of secularity are indistinguishable from

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.

Mernissi (2002) asserts that although Muslim women must hide their faces behind a veil and live in a harem, women in western societies similarly have to hide their aging faces under make-up and conform to size 6 beauty standards, which she calls the western woman’s harem, that likewise hurts and humiliates women “as much as the veil does” (p. 71). From this perspective, it could be perceived that wearing the niqab in Canada could be liberating from the demands our society places on women’s appearance. Canadians need to challenge assumptions made about Muslim headscarf to avoid trying to liberate oppressed Muslim women in Canada who may feel like

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

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

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.

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?

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.

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.

The national debate of 2003 and 2004 surrounding education in France has been a relentless issue which has resulted in significant changes in the French education system. The main subject approached during this period of debate was secularism in French public schools. One of the most prominent changes as a result of these debates occurred in 2004, when a law was passed banning all symbols with a religious connotation in public schools, in order to align the education system with the secular principles of the country. Despite the fact that this law pertains to all religions, controversy was subsequently ignited as many people believed that the law specifically targeted Islam, banning the veil that many Muslim women wear. This veil was deemed as an ostentatious symbol of religion and ‘the presence of this sign of Muslim feminine difference was perceived as a threat to secularism’ (Bhandar, 2009,

Among other studies done on young Muslim women who hijab, one women said “"I lived in a co-ed dorm and it was really the first time I had to deal with unwanted attention from guys. I guess that was the first time I really understood why it was necessary to wear a scarf, because as soon as I did, all the idiots left me alone” (Ali, 2005). Another woman’s view was “because I began to realize that what people think is nowhere compared to Allah, and so, how could I blatantly disobey an order because of 'standing out?” (Ali, 2005). It would also surprise many that in some of these women’s cases, their choice to hijab was not only not forced, but also not even supported by family members. Some of these women’s parents had hard times coping with their daughters taking up this wardrobe.

The law legislation passed by the French government did not comply with Article 18, and clearly violated the basic human rights to freedom of though, conscience, and religion. To some religions such as the Muslim and Judaism, the banned head scarf and the Jewish skullcaps have great importance and symbolize their belief in their God (“French scarf ban,” 2004). Not allowing them to wear and express their belief undermines the basic human right principle of freedom to believe in any god that one desires to. Even though, schools are meant to be neutral and secular, the banning of head scarves does not justify the law.

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.

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

According to the Dawn, which is Pakistan’s the most famous and widely read English-language newspaper, “A French court Wednesday, January 08, 2014, convicted a young woman for wearing a full-face Islamic veil in public and threw out her bid to have the country’s controversial burqa ban declared unconstitutional. Cassandra Belin, 20, was given a 150-euro fine for wearing the veil” (The Dawn 2014). The importance of incident comes from its connection to a very controversial law, which was adopted six years ago by the French government. In 2010, the French parliament passed a law, which forbids the wearing of clothing that conceals the face in public places: