The French Ban Of The Hijab

The French Ban Of The Hijab The wearing of the hijab or otherwise known as the Islamic headscarf has been a focal point in many discussions and a highly debatable subject in France. Ever since the France banned the wearing of Islamic scarves in 2004, there has been a spectrum of issues that arise particularly in three related areas: religion, self-identity of a Muslim veiled woman, and the national identity of France. What does the tern hijab denote? What is the national identity of France and how does it view the hijab? What constitutes to the headscarf ban? In this essay, I aim to discuss the implications of the clash between Frances national identity and the constructed identity of wearing the headscarf for French Muslim women. Secondly, I discuss about the repercussion of the headscarf ban such as discrimination faced by the female Muslim students at schools. For the study of this paper, I focus only on the Islamic headscarf ban though other religion symbols are banned in France such as the Jewish skullcaps and Christian crosses. The literature review foregrounds the above mentioned three questions. Background Literature Review A confusing array of positions has been taken about the relationship between wearing the hijab and Islam over the recent years. (Winter, 2008) For some, it marks the religious symbol of Islam and inevitably becomes an inalienable part of a womans identity. Religious scholars have asserted that Islamic law requires women to wear the hijab, a headscarf covering their ears, hair and neck.(Wiles, 2007) Relating to this view, Muslim women thus believe that wearing the hijab is an obligation under the commandment of the Quran. Originally, the term hijab meant curtain or separation which denoted to hide from view. Donning the headscarf, indicates that underneath it is a woman and without it, Sheikh Al-Hilali as cited in (Winter, 2008) is uncovered meat to eyes of the men who become cats, and thus cannot be blamed for harassment signifying womans weakness. (H.Sinno, 2009) states that wearing the hijab may serve as a womans emancipation and empowerment. On the contrary, French liberal perfe ctionists view the donning of hijab as a marker of female and religious oppression affecting a womans autonomy (Laborde, 2006) that contradicts with the principle of secularism. Secularism is forms part of the national identity of France, a country that disliked the force of the Catholic Church after centuries of religious battle. The roots of secularism can be recalled back into early liberalism and its succinct focus on universality, rationality and individual autonomy (Asad 2003; Yavuz and Esposito 2003) as cited in (GÃ ¶kariksel Mitchell, 2005). Fundamentally denoting, it aims to separate state and religion meaning being neutral in religion so that a democratic republic is formed. Therefore, in the eyes of secularism, religious conspicuous symbols cast religious differences onto individuals that are supposed to be rational and equal. (GÃ ¶kariksel Mitchell, 2005)As such, the wearing of hijab is perceived to indicate a non-secular expression which gradually initiated the ban. The French law imposed a ban for prohibiting all overt religious symbols which took effect on March 2004. (Kiersh) The law is a modification to part of the French Code of Education that constitutes the principle of secularity. As mentioned, France is a self-declared secular state and the manners which public schools are run are directly influenced by that notion. The controversy of the headscarf ban started with a decision undertaken by a high school headmaster in Creil who expelled three female Muslim students wearing the hijab on 18th September, 1989. Within a week, his decision was overturned. The Education Minister, Lionel Jospin , sought legal opinion and the Council stated that the right to don the headscarf was in accordance to the principle of secularism and was legally essential of French citizens fundamental doctrine rights to exercise the freedom of expression and religion. Furthermore, it can be reviewed that the wearing of such a religious symbol should not be conspicuou s in a way that leads to disrupt order in schools. Later, the Council issued a circulation advising that ostentatious elements should not be worn in schools. (Wiles, 2007) A series of tensions and irregularities stirred up such as ethnic-related violence which the government blamed on the presence of religious symbols. According to (Wiles, 2007), in July 2003, President Chirac recommended the passing of the law that bans religious symbols in state schools and reasoned that the main purpose was to affirm independence and openness to cultural diversity, arguing that the wearing of headscarf does not fit in this vision. Discussion In retrospect with the lectures and readings, it can be examined that there is misrecognition of the French Muslim women with the French law of prohibiting the wearing of religious headscarves. As (Tatum, 1997) highlights, there is a mythical norm that exists in the minority group which says, that is not me and in this case, if a Muslim woman who believes that her religion requires her to don the hijab, is forced not to wear it to abide the French law of secularism, then, that is not her. Furthermore, by prohibiting her from doing so strongly infringes on her right to that freedom of religion and conscience according to the view of (Wiles, 2007). France as mentioned is a multicultural society, but as (Blum) highlights, multiculturalism is a tolerance for and recognition of the right of other groups to pursue their own cultural identities, but which is being diluted in the effect of the ban. The ban does not have respect for and the interest in the cultural heritage of the Muslims, an d thus France cannot be said to be a multicultural society, for there is racial discrimination that surfaces from the ban. Chirac stated, Secularity is one of the republics great achievements. It plays a crucial role in social harmony and national cohesion. We must not allow it to be weakened (Fontanaud, 2003, Chirac urges Muslim headscarf ban, para. 13) As mentioned in the quote, the terms social harmony and national cohesion are indeed questionable as there have been social unrests due to the protests by the Muslims to urge Chirac not to propose the law to enforce the prohibition. Representing the subordinate group, they feel victimised and refuse to be obliged to succumb to such a ban by the dominant group because they lose their religious identity; their dignity and honour. (Taylor, 1994) A law on religious symbols in the school environment could stigmatise a whole community, said Dalil Boubakeur, president of the French Council of the Muslim Faith (CFCM). (Fontanaud, 2003, Chirac urges Muslim headscarf ban, para. 17) I agree with Dalils opinion, as the stigmatisation as mentioned could result in an inherent reduction in the identity of the religion in the discourse of the French community and the protests may reflect the Muslims reaction to re-acclaim their identity, dignity and self-respect. (Tatum, 1997) According to (Fontanaud, 2003), Chirac rejected the commissions proposal to mark the holy days of minority faiths, reiterating that French pupils had many official days off. One of the minority faiths include Islam and by doing so, demonstrates blindness to their religion and its unacceptance. (Taylor, 1994) Looking back at the notion of secularism, one may question in what way does it embrace a democratic society when it visibly demarcates the subordinate groups in terms of religious practices, despite claiming to promote cultural diversity and social harmony. In other words, it can be said that in France, do what the French do just like the saying goes in Rome, do what the Romans do to have Frenchness1 or to be called a French citizen, one must not wear the headscarf, if not, you are the other as (Tatum, 1997) puts it. In schools, French Muslims are placed at a fix amidst this identity struggle between faith and citizenship, and some are expected to compromise in wearing a bandana. (BBC, Muslim girl shaves head over ban , 2004) Touria adds: Its part of who I am. Its not just some bit of fabric on my head. Its everything. People say that its the women who wear the veil that are submissive but I think it is those women who are submissive, because it is what men want, women half naked. (BBC, 2004, French scarf ban comes into force, para.3) Tourias statement clearly contradicts Sheikh Al-Hilalis statement as cited in (Winter, 2008) that had been mentioned earlier in my introduction, where it is purely up to the individuals belief to don the headscarf, whom in this case, regard it as representing who she is (Tatum, 1997) and its possessed worth is much more than its material or function, neither does it represent a sign of weakness to the male gender. At the same time, Touria highly attunes by wearing a bandana because she refrains from drawing attention to herself or her religion, if so, may face racial discrimination in school and be excluded as a member in that discourse community. (BBC, French scarf ban comes into force , 2004). In some schools, the rule is so strict that, even a bandana is not permitted. Cennet Doganey asserts that she respects the French law and the Muslim law and shaves her head completely. The cause that led to this was due to the fact that she was refused to enter the class despite wearing a bandana and states, I respect the law but it did not respect me. (BBC, Muslim girl shaves head over ban, 2004) To her, the French law discriminates in the form of tangible representatives such as the headmasters by restricting her freedom to exercise the rights of her religion due to the headscarf ban in public schools. Some girls are even being sent home which is justified as being required to abide by the French law, that being one dimension but another which presents itself as a pillar of discrimination. Their education gets affected and they need to make a choice to go against their religious beliefs to be an inclusive French citizen. (Hashmi, 2000) If having awareness to cultural identity is th e objective of secularism in a multicultural community, then there should be cultural pluralism that involves the different racial groups to have tolerance and acceptance for and recognition of the rights of one another to pursue their own cultural exploration. As (Taylor, 1994) mentions as cited in (Blum), liberal values needs to present in the notion of multiculturalism, which contradicts the principle of secularism and the headscarf ban. Neither is there equality in dignity nor respect for that religious practice. It seems to however connote the wearing of the hijab as a threatening weapon to secularism. (Blum) reaffirms that a persons cultural identity has a distinctive set of history and practices which is central to ones overall individual identity. Hence, by being true to the constituents of the ban in accordance to the French law, the French Muslim is being separated of her own identity and becomes a misrecognised marginalised individualist whose dignity is not respected by the law. (Robert J.Pauly, 2004). Supporting this view, Taylors notion of recognition as cited in (Blum) is defined as to recognise cultural differences which creates the identities of the Muslim individuals, and by doing so means to respect their dignity, if not, it dishonours them. There are limitations to the scope of my discussion due to adhering of the word limit otherwise, the concept of integration, assimiliation and melting pot not only in France, but other parts of Europe would have been further explored as the headscarf ban arises in Turkey as well as Germany. Conclusion It appears that despite efforts undertaken by the French government to separate state and religion, it is clear that different individuals have different realities. The reality of the headscarf ban in the eyes of French Muslims causes discrimination and a separation from ones identity. The reality of secularism has good intentions in having individuals to be liberated from assumed oppressive religions but demonstrates otherwise where it stigmatises cultural identities, portraying them to have less worth in the society. Multiculturalism needs to be deeply examined in the French context due to the consequences mentioned that arise from the headscarf ban. Indeed, the headscarf ban itself needs to lend itself to be further investigated on whether it is a necessity or intolerance.

Al Qaeda 4

Paper 1 – Al-Qaeda 10/19/10 It would not at all be surprising if this decade comes to be known as the decade of terrorism in years to come. Since the turn of the millennium, terrorism, maybe more than any other global issue or topic, has plagued the world stage with constant news and horror. It can be argued that terrorism is a problem with no solution and no end in sight. The Islamic militant group, Al-Qaeda, is the most well known terrorist organization in the world.Al-Qaeda has been held accountable for some of the most tragic and horrifying acts of terror in history. Still, many people do not fully understand what Al-Qaeda is, who is behind it, and why it exists. A fluid, agreed-upon definition does not exist for the extremist organization, run by Osama bin Laden and responsible for the September 11th terrorist attacks, but rather a multitude of beliefs on the number, strength, and whereabouts of Al-Qaeda. Most researchers and historians point to August 11th, 1988 as the o rigin of Al-Qaeda as an organized group.However, it was the events leading up to this meeting that caused Osama bin Laden and a small group of extremist leaders to officially organize what had grown into a large, strong Islamic following. From December 1979 through February 1989, the Soviet Union was engaged in a war with Afghanistan. The communist Soviet Union allied with the Afghan Marxist regime in order to fight the native Afghan mujahideen (Burke and Allen). The United States channeled funds to the native Afghanis in order to stop the spread of communism by the Soviet Union in a CIA program called Operation Cyclone.There are many people today that are of the belief that it was this CIA program that kick started Al-Qaeda, and that the US was directly responsible for the growth and success of the same terrorist organization that executed the most devastating attack on US soil (Dixon). Once the war ended, Osama bin Laden met with the leader of the Egyptian Islamic-Jihad, Abdullah Azzam and planned to expand their newly founded organization. Al-Qaeda relocated to Sudan from 1992 to 1996.During this time, Al-Qaeda grew through various forms of terrorist attacks, until the Saudi Arabian government exiled Osama bin Laden and forced him and his followers to once again relocate to avoid conflict (Bergen). After the Soviets left Afghanistan, there was a period of great turmoil and anarchy that took hold. There was no established form of government, and many separate groups claimed the rights to certain territories throughout the country. This was the perfect time for bin Laden and Al-Qaeda to return home and regain power in Afghanistan.They teamed up with the Taliban, an organization that garnered its strength through the education and training of children. The Taliban had been the most successful group to rise to power, and many recognized them as the governing entity in Afghanistan. With the protection and support from the Taliban, bin Laden was able to mobilize and organize Al-Qaeda into a dominant and strategically planned terrorist organization (Burke and Allen). Al-Qaeda’s mission has been summarized as â€Å"centralization of decision and decentralization of execution. In other words, bin Laden hoped to form a group in which he and a few close advisors would set out guidelines and make decisions for the smaller cells that would then spread around throughout the world and execute his attacks. Structurally, Al-Qaeda is formed just like any other corporation, with senior executives at the top and then smaller, less powerful roles towards the bottom. Bin Laden is the emir, which is the highest power in the organization, almost king-like. Ayman al-Zawahiri is Al-Qaeda's Deputy Operations Chief, and is known as bin Laden’s second in command.Similar to other organizations and corporations, Al-Qaeda has several divisions that handle issues specific to their role. First, the Military Operative is the most destructive and infamous . It is responsible for training soldiers, acquiring weapons, and planning attacks around the world. Second, the Money/Business Committee is responsible for providing the funding for the training operatives and attacks, using the hawala banking system (informal value transfer system that is not used in the United States).The Law Committee rules on whether certain actions follow Islamic law. The Islamic Study/Fatwa Committee issues religious edicts, also known as fatwas, that the rest of the organization and even the territory it controls must follow. For example, in 1998, Al-Qaeda issued a fatwa that all Muslims should kill any American if given the chance. The most recent addition to Al-Qaeda has been the formation of As-Sahab, Al-Qaeda’s media outlet that supplies video and audio recordings and sends them out to the rest of the world (Inside Al-Qaeda).Tapes of bin Laden have been released to the United States where he takes responsibility for the September 11th attacks, as well as numerous other hateful speeches about the evils of Western culture and perceived Muslim intolerance. Although there is a large following of people that believe Al-Qaeda has been dismantled and broken down since the War on Terror, evidence still points to a structurally organized and strategically planned organization in which each department works in conjunction with each other to carry out acts of terror.Osama bin Laden is advised by a Shura Council, estimated to consist of twenty to thirty members, who make plans and decisions for the entire organization. They recently released a document called â€Å"Al-Qaeda’s Strategy to the Year 2020† in which they outlined their military, political, and religious goals for the organization in the upcoming years. The strategy can be summarized into five stages. First, provoke the United States into invading a Muslim country. This was successfully executed once the United States invaded Afghanistan following the September 11th attacks.Second, incite local resistance to occupying forces. This way, Al-Qaeda creates the enemy and turns the natives against the foreign invaders, thereby leaving them as the only reliable solution to restore â€Å"peace†. Third, engage surrounding countries in the war so that the United States is trapped in a â€Å"long war of attrition†. Fourth, convert Al-Qaeda into a set of operating principles and ideologies that can be franchised into smaller countries and smaller cells. Then, these cells will engage the United States and its allies until they can no longer fight and must withdraw.Al-Qaeda was able to do this with the 2004 Madrid train bombings, but failed to impact British involvement with the July 7, 2005 London bombings. Finally, the fifth stage, which has thankfully yet to occur, is that the United States’ economy will crumble due to too many engagements in too many areas, and any allied nations supported by the United States will fall as well. Al-Qaeda will then be able to take control and set up the desired form of government, a Wahabi Caliphate, throughout the region (Atwan).Al-Qaeda has been responsible for several acts of terror in the 1990’s and 2000’s that were designed with the intent of furthering Al-Qaeda’s mission. In 1992, Al-Qaeda successfully executed its first terrorist attack. Two bombs were detonated in Aden, Yemen. The first target was Movenpick Hotel and the second was the parking lot of the Goldmohur Hotel. Although no Americans were killed and it went with little notice in the United States, the attack did signify the first attack on Western culture by Al-Qaeda.Then, in 1993, Ramzi Yousef used a truck bomb to explode one of the World Trade Center towers. The plan was that the bomb would crumble the foundation of the first tower, sending it into the second tower and resulting in the collapse of both. Although the plan did not work to perfection, it did kill six people and put Al-Qa eda on the radar as a potential threat to American security. There were several other attacks in the late 1990’s, such as the bombing of the U. S. S. Cole, a military destroyer based off of Yemen that killed 17 US servicemen (Terrorism Project).However, no attack in history has come close to the tragedy of September 11th, 2001. The September 11th attacks were the culmination and result of Al-Qaeda’s growth, organization, and mission. Once bin Laden was able to mobilize the extremist followers, he was ready to execute the first stage of its mission strategy. On September 11th, Al-Qaeda hijacked four commercial airliners. The hijackers flew two planes into both towers of the World Trade Center, eventually collapsing both towers into debris and destruction.Another plane crashed into the Pentagon, and a fourth was originally intended for Washington, D. C. , but crash-landed in Shanksville, Pennsylvania. These attacks left 3,000 people dead and countless injured, allowing i t to be the worst attack in American history (Bin Laden). Following the attacks, an extreme sense of national unity erupted in the United States, and George Bush’s administration had no choice but to wage war against Al-Qaeda and the Taliban regime. The War on Terror began on October 7, 2001 with the first set of US troops landing in Afghanistan.The original plan was executed swiftly and successfully, and by early 2002, Al-Qaeda had been dealt a serious blow. Many of its top executives and leaders were either captured or killed, and many of its training facilities and bases were destroyed. By the end of 2004, the United States government estimated that two-thirds of Al-Qaeda’s most senior figures had been captured and interrogated by the CIA. However, Osama bin Laden was able to escape each attempt at capture, and is still believed to be hiding out in an undisclosed location.Overall, the initial strike in the War on Terror was deemed a success, even though the aftermat h has divided the nation and raised serious questions about the United States’ involvement in the Middle East (9/11 Commission Report). The world changed forever on September 11th, 2001. Aside from the tragic consequences and the unfathomable death toll, a new evil was officially born into the world. There had been terrorist attacks before, but none that shook the United States, and the world stage, as much as September 11th did. As a result, this decade has been plagued by fear of terror.New organizations and strategies have emerged that solely engage in counter-terrorist activities. Airport security has been completely revamped following an extreme fear in almost all Americans that caused aviation activity to decrease significantly after the attacks. So, after all that Al-Qaeda has been accused of, and after all the intense fear that spread throughout the country, why is it that there are still such differing beliefs and theories on Al-Qaeda? Why do some people believe that , for the most part, it has become a brand name that smaller terrorist groups use, but in reality have no real affiliation with the defeated organization?And on the other hand, why are there people who strongly contest these views and believe that Al-Qaeda is still a functioning, organized militia run by Osama bin Laden? I am not sure whether there is a right or wrong answer, but a serious concern in the minds of both beliefs is that terrorism, as a threat, could be one that proves insolvable.Works Cited â€Å"The 9/11 Commission Report. † National Commission on Terrorist Attacks Upon the United States. Web. 15 Oct. 2010. . Atwan, Abdel Bari. The Secret History of Al-Qaeda. Los Angeles, California: University of California, 2006. Google Books. Bergen, Peter. â€Å"The Osama Bin Laden I Know. Internet Archive: Wayback Machine. Web. 14 Oct. 2010. . â€Å"Bin Laden Claims Responsibility for 9/11. † CBC News. Web. 15 Oct. 2010. . Burke, Jason, and Paddy Allen. â€Å"The Five Ages of Al-Qaida. † Latest News, Comment and Reviews from the Guardian | Guardian. co. uk. Web. 14 Oct. 2010. . Dixon, Norm. â€Å"How the CIA Created Osama Bin Laden. † Green Left Weekly. Web. 14 Oct. 2010. . â€Å"Inside the Alqaeda Terrorist Network. † Middle East: MidEastWeb. Web. 15 Oct. 2010. . â€Å"List of Known Terrorist Organizations. † CDI – Center for Defense Information – Security Policy Research Organization. Web. 15 Oct. 2010. .

Religious Journey Essay

The religion that I was raised is Baptist. I have heard that southern Baptists are very strict but I did not ever have to do anything strict. My parents took me to church when I was younger but after about the age of 10 I rarely went again. They got divorced and it was really hard for my mom to raise us and work all the time, so I guess church went out the window. However I have always believed in God and I try to always do the right thing. I pray at night, but I still do not attend church even though I would like to. For a while I did analyze religion too much and I questioned if he was real, but after the stories I’ve heard of people dying and being revived they say they went to heaven. This made me a strong believer and that is why I pray for my family and everything else. If I had not gone to church during my parents’ divorce it would have been a lot harder for me to understand and get through it. It was a very nasty divorce and the custody battle lasted two long years. Going to church not only helped me understand but it gave me something stronger to believe in. The divorce was very hard on me. The religion that I practice now is just being a Christian. I do not really know the difference between Baptist and Christianity. I just know that I believe in God and try to live my life the right way so that one day I can go to heaven hopefully. I always admit my sins and ask for forgiveness. I pray for my family and friends sometimes the whole world. It makes me feel better because it is something bigger than me. I really feel like sometimes God will test us, but he always seems to make it better. I would definitely say that religion and believing in God has made me a stronger and happier person. I couldn’t imagine not believing in anything I know that life would be a lot harder. The reason I decided to be a Christian instead of Baptist is because I do not know the difference for one, but I also want the freedom to believe in God the way I want to. I feel like Christianity gives you more freedom to believe in God your own way. I do not go to church, but that’s not the point. Being a Christian just felt like the right way to go in life.

The Importance Of Collaborative Counselor Client Relationship

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