Multiculturalism and the Veil - Essay Example

? Compare and Contrast Articles Compare and Contrast Articles Williamson, M. and Khiabany, G. ‘UK:The Veil and the Politics of Racism’, in Race and Class Vol.52 (2): 85-96 From multicultural perspective, the article portrays veil as image of refusal to integrate. This is since veil is used as symbol of homogenization and demonization of Muslims within United Kingdom. The articles tend to examine debate on veil as revealed through British media to be threatening set of symbol of difference and otherness. According to Williamson, various population groups are currently identified based on religion which is contrary to previous decades when populations were indentified through language and region. The banner of ‘Islamic world’ and its homogeneity is represented by discursive practices and not by diversity of geographical boundaries, politics, history, language as well as broader contexts of material life. Various sources including new orthodoxy in government circles as well as mass media represents Islam as an ‘exceptional’ case making Muslims to be detached racialized and essentialised (Hunt, 2002). The veil is considered as an Islamist attire symbolizing loyalty to the religion and analogous to swastika used by Nazism. The argument over Muslim women’s clothing has led to emerging political battles. However, wearing the veil is considered part of the agenda of Islamic fundamentalism ( Modood, 2009 ). According to the article the veil is barbaric symbol which have been fought years past but still presents symbol of inequality and lack of freedom for women. The veil amongst other issues is considered to hide various women characteristics, virtue and status, for instance it could hide a loving mother as well as truly religious woman. There is some level of difficulty in differentiating which of the women hidden in veil represent genuine Islam. Linking the veil to Islamic fundamentalism of ‘child marriage’ and ‘murder’ represents it as a symbol of barbarism as discussed above (de Castro, 2004). This has been considered as contributing towards larger percentage of Islamophobic atmosphere which links veiling to illegal activities which in actual sense are far away from the truth. According to this article, the veil is compared to balaclava normally used by armed robber or a mugger. This is because both outfits shield identities of the wearer. In the same instance, the veil is considered as key signifier of Islam especially in ‘war against terror’ where it is constructed in the imagery of intruding violent threat. The attire has also been used in constructing public discourse which links Islamic religion to political questions on violence affecting regions such as United States and United Kingdom. The picture of veiled woman is sympathetically constructed as victim of extremism within the society. This was even used as key justification for the bombing of Afghanistan and Iraq, since the countries were considered as exercising disregard for the plight of Afghan women. Oppressive regime of Taliban equates veiling with tyranny hence considered as part of enemy’s territory. Werbner, P. (2007) ‘Veiled Interventions in Pure Space: Honor Shame and Embodied Struggles among Muslims in Britain and France’ in Theory Culture and Society, 24(2) pp. 161-186 According to the article various theoretical bases of state and law have been enacted as a recognized means of handling differences in human behavior as portrayed by religious dogmas. Basically, the kind of faith predominant in an area is as a result of strong traditional, cultural and political features as presented by occupants. However, the natural law identifies certain human objective values and demands as the basis for legal systems within regions. According to doctrine of natural law, various important components of traditional and cultural behavior are considered as having strong influence on human rights. Conversely, religion is considered as specific cultural form capable of determining community’s moral standards. The articles tend to embrace the principle of natural basis of human rights which is considered objective in giving direction on the principles of life within a society (Wilson, 1982). At the same time work alongside acts of international law which include; Universal Declaration of Human Rights enacted in the year 1948, European Convention on Human Rights enacted in 1950, International Covenant on Civil and Political Rights both enacted in 1966. The Article 2 of the Universal Declaration of Human Rights (UDHR) declares that every living person is entitled to enjoyment of all rights and freedoms as contained in the article. Such declaration is not entitled to favoritism based on race, gender, region, and religion, political or other opinion. Therefore, granting everyone right to freedom of thought, conscience and religion. Both articles tend to voice the same principle to freedom and life as the United Nations High Commission for Human Rights. This is since the impact on human injustices tends to have tremendous negative impact within different regions. Such cases have led to legal provisions of international treaties which determine to a large extent various nascent national legislatures. According to Werbner (2007), various controversies could be realized in foreign political system such as that found in French legislation where indigenous values contradict foreign influence. The veil is considered as part of woman’s identity in Islam and thus supported by international declarations and covenants which allow women to express their beliefs or religions. Article 1 of the French Constitution1958, provides for equality amongst all citizens irrespective of origin, race or religion. However, in the current situation non of the legislative or international documents on human rights shares the same principles as those within French common policy (McClaren and Johnson, 2004). The French Education Code that coordinates state primary and secondary schools provides for issues on attire. Situations providing pupils with opportunities to manifest their religious affiliation is not allowed. The legislative section providing for such was enacted in 2004, but led to reactions from various cultural and religious groups both domestically and internationally (Macan Ghaill,1994). Cultural Revolution was introduced in French and Britain and incorporated into policies of Democracy which was responsible for claims of various amendments into state laws (Back,1996; Reynolds, 2005). However, there were various anomalies identified within the New Democracy. Good example is undertaking land reforms for purposes of ending feudalism, where land was to be redistributed to landless citizens for equity purposes. Cultural and religious reform issues were applied differently in towns and countryside, whereby according to the article by Werbner (2007), bureaucratic regulations were enhanced in Cities. There was need for reinforcing religious tolerance which was measured against public needs and control. All these were as a result of penetration of prohibitive legislative laws within society and based on class alliance and democracy. The government’s ideological commitment to laws of the land granted them concentration of political and economic power which was applied through forceful interventions. Inclination to rules of modesty was as a result of country’s cooperation with religious groups. Such collaboration assisted in the building and development of legal base through mobilization of internal resources (Clark and Moody, 2002). According to Werbner (2007), concentration of Islamic fundamentalism within European region can be identified by immense increase in the number of women and young ladies, working class and those still in school wearing the Muslim veil, referred to as hijab. The situation is different in France where the headscarves and other religious regalia including symbols have been legally banned. Such occurrence has been referred to as French secularism. The article as discussed and reveals various ambiguities and other negativities associated with politics of embodiment. Such issues surrounding veiling have been considered as means of propagating killings comparatively, in Britain and France (Connolly, 1998). Consequently, the implications have been associated with endless politics on multiculturalism. Both articles argue on the same line of publicity surrounding various symbolic practices on religious and secularism platforms. However, major rifts between Islam and European traditions can be realized on the use of secondary symbolic connotations. The basis of the arguments can be traced from authority involved in interpreting scriptures and setting laws on individual liberty and modesty (Bruce, 1995). However, despite achievement in moving from New Democracy, there was accumulative impatience amongst people based on their disastrous welfare. Crisis amongst people led to intra-Party conflicts and struggles which eventually led to Great Cultural Revolution. The revolution was used as means which assisted in creating new power structure. Such power structure was associated with inequality and exploitation whereby Cultural Revolution created fresh wounds against new power structure (Satnam, 2003). The mass Cultural Revolution was viewed as means of creating cultural habits in support of socialists and their power game rules. Such revolution as experienced by various Islamic communities introduced new dimension within socialist political theory which focused on culture as central ingredient for change as opposed to material change, which formed the core ingredient in the creation of socialism (Weber,1982). The disputes and policy contradictions experienced was resolved by deep concentration on religion resulting into eminent progress despite betraying promises of politics. This led to current spread of inequalities within European society built upon ‘Religiosity with European characteristics’ as expressed by political vocabulary and grammar. Despite being included in a global capitalism, Cultural Revolution experienced within society, still have elements of its presence to-date. Increasing unrest and inequality within rural society, led to formation of political movements aimed at establishing a stable society. In addition, various development activities within the society acted as potential paths through which cultural, ecological and social contradictions emerged. The current situation considers the world of a global capitalism as accommodating to socialism provided it considers adhering to rules of capitalism. According to research, the Islamic grasp in United Kingdom has strengthened for the last couple of years. Current religious celebrations, has seen beefing-up of security within major avenues within cities due to threat from terrorism. Strict political rules safeguarding governance were set against any political troublemakers. The policies championed for the denial of access to crucial public facilities for any suspected terrorist dressed on a veil. There is also flooding the film industry with patriotic movies, documentaries and use of symbolism. Such policies applied led to sidelining of millions of democrats and entrepreneurs who championed for freedom and equality within Europe. According to Connolly (2000), inclination towards Islamic rules caused disastrous results on young children and many lost their societal value die to social discrimination. The years of Revolution left a number of victims traumatized and so much during that era could not be defined through conventional theories of politics. Individuals especially women could define the experience only through personal tragedies. The Cultural Revolution affected Muslim citizens in a multi-dimensional way through various institutions within European countries including families and learning institutions (Hey, 1997). Religious policies resulted into ideologically purer group of individuals best referred to as revolutionaries. However, there was always great wave of violence and sufferings of the people from countryside which was entirely ignored by the government and considered merely part of inevitable cost of tension between religion and secularism. Some of the victims of symbolism happened to be writers who endured humiliations and violent torture involving imprisonment. However, legal institutions refused to acknowledge the extent to which human rights were violated. Even western scholarship was unable to establish the adverse effects of Cultural Revolution including suicide claims, mistreatment within institutions of learning. Memories resulting from Cultural Revolution consequences can be traced on the government’s lack of control on international influence. Other consequences of Cultural Revolution included extensive disloyalty towards authorities. This was as a result of allowing citizens to indulge deeply into politics with cultural freedom. Such political liberalization produced anarchy and uncontrolled change (Hamilton, 1995). According to research, tourism and recreation represents some of the most valued businesses across the world since they are all seasons. The two aspects form part of most important forms of leisure activities worthy of people’s spending. Tourism normally presents people with time to relax their minds and at times serve as threat to natural resources and cultural heritage. In most cases the idea of tourism is associated with beaches, hotels, visiting historic points and at some point related to religion. However, when concepts of religion are combined with tourism, people tend to attach negativity to it especially from church’s perspective. Religious tourism is however considered as an important part of cultural phenomenon though has so many constituents. Traditional religion, identified by symbols such as Islamic veil, is constantly fading owing to erosion of traditional values from the society. However, modern religion is considered crucial since it plays an important role in leisure culture and tourism. Most of the tourist trips are usually made to places, buildings, events and objects with religious affiliations. Such religious locations are considered destinations of most tourist trips with no underlying spiritual motivation (Ministry of Culture and Tourism, 2012). Tourism and pilgrimage are closely related according to researchers. However, this aspect on the relationship between tourist and religion has been neglected for quite some time. Reasons for traveling as tourists and the nature of activities involved are important areas of interest in tourism industry. Religious tourism involves engagement of tourists in some sought of spiritual experience within religious contexts. This help in achieving specific definition of religion and its role in the society. Tourist experiences are likened to pilgrim behaviors since interactions are based on religion and travel centers within destinations. Spiritual tourists have unique mode and aim of travel born out of the desire and belief of experiencing change from religious sites. However, tourism, on the contrary aims to fulfill some social and functional curiosity, since most of tourism experiences involve sightseeing (Ministry of Culture and Tourism, 2012). The differences between the two are that one appears more secular while the other explicitly religious. Despite the above differences in meaning, some sense of commonality can be identified since some tourists have almost similar experiences to pilgrims and vice versa. Spiritual tourists are regular visitors to religious destinations and monuments in such for divine experiences. They differ from pilgrims in the sense that their journeys are motivated from different religious backgrounds (Ministry of Culture and Tourism, 2012). Spirituality and religiosity are represented through different modes within different contexts. Such context finds relevance in the field of tourism especially when considered in the perspective of pilgrimage. Differences occur in the motive behind many travels. However, at some point many tourists engage in the same activities as pilgrims or spiritual tourists. Spiritual tourists emerge as a result of changes and uncertainties experienced with modernity. The term is used to create clear distinction between tourists and pilgrims and at the same time define the position of religion in tourism (Ministry of Culture and Tourism, 2012). In comparison, the current policies within modern China provides for the fact that there is no change in development of compulsory Marxist studies within learning institutions. The learning process embraces issues on rapid economic development as opposed to original Marxism. Deductions within education sector are allowable to the taxpayer with respect to expenses of self-education with the net amount of expenses being valued at affordable rate. However, there are some categories of expenses included in the amount considered as inevitable such as bus fares. Such cases presents anomalies to the amendment since the non-claimable expenses are ultimately claimed by taxpayers as deductible expenses. Strategy on economic world proved suitable in cases where countries experienced strong pressures in line of cost reduction and less pressure in the process of introducing new ventures within countryside and urban centres. In such cases all strategies applied by the government and all decision making processes are centralized. This strategy emphasizes on nature of monitoring, integration and coordination of activities within governance. This has ensured that right policies access targeted cities as well as countryside. In addition, there is also emphasis on creation of efficient development channels (Selden, 1995). Various disadvantages of legislative laws pertaining to religious symbols such as veil included government institutions’ limitations to satisfy citizen needs both within cities and countryside. Such restrictions led to rising of generations of opposition leadership both nationally and internationally and majorly operate on religious background. Such crop of young leadership is expected to take leading role in political arena in the next two decades. The young leadership is being trained for top government positions with more authority as they vie for posts within various institutions. Western democratic liberalism allows for decentralized decision making for the purposes of easier modification of policies depending on local demand. In both articles policies were modified for specific target groups hence leading to affordable costs of living within major cities. At the same time, such strategy forced the government to utilize local knowledge and capabilities, for the purposes of satisfying needs and taste of local citizens. This strategy could easily lead to loss on distinctiveness since local adaptation keeps changing over long period of time. Additionally, there is increased spending owing to complexity experienced in coordinating a range of strategies across boundaries within various territories. Such strategy was used in cases where politics on veil and dress code issues required more power to overcome pressures emanating from cost effectiveness as well as adaptation to legislative rules. However, the government allocated assets and capabilities depending on benefits obtained from each specific activity. Religious groups such as Islam consolidated their authority before various political forces. There was extensive reassignment concerning those in opposition to political policies. These were performed through educational institutions as well as universities. Consequently, life revolved around sports within basketball court, military duties, entertainment, class-work and other productive work within the society. The original central participants within this work were artists and writers from learning institution. Various conflicts were experienced within Europe as a result of Cultural Revolution. These included complete fallout between political parties based on ideologies. However, the nature of approach adopted by modern society ensured existence of strong national security bodies capable of considering civilian affairs on equal basis. Policies used within these institutions considered possible dichotomy between competition and complementarities. According to Williamson and Khiabany (2010), there is resultant claim for Religious uniqueness through political and economic guidance amongst young generation. The concerned leaders are made to draw much power from intensive authority created by government regime. Various shifts experienced within the political arena including growing assertiveness were as a result of opposition. This led to disruption on several strategic representations which signified settled democracy. Additionally, increased experiences on level of modest dress code required on women within institutions led to political-diplomatic interactions between human rights groups. The effectiveness of oppression prevention programs as introduced through learning and economic institutions largely depended on political policies. For instance, any intervention program applied in either middle or high school shows little outcomes if combined intervention of policymakers, administrators, parents, teachers, students, and educationists is not available. Therefore, there are factors that favour the effectiveness of an intervention program in either middle schools or high schools. Conclusion Judaism, Christianity and Islam religion share something’s in common, since they are believed to have originated around 2000 BCE from the covenant between ancestor Abraham and the God of the ancient Israelites. The three religious beliefs points out the specific leaders who led Israelites out of Egyptian bondage to the Promised Land. Their texts describe leaders such as Moses an outstanding leader who led Israelites out of captivity. The same leader, Moses, gave the people the laws from God. Moses was succeeded by Joshua who led the multitudes into the Promised Land where they were later ruled by kings. The first Israelite King was Saul succeeded by David then Solomon the son of David who ultimately built the first temple in Jerusalem. The Jews believes so much in one God holding on the fact that their God possess absolute power and wisdom hence should be worshipped by all people. References Back, L (1996), New Ethnicities and Urban Culture: Racism and Multiculture in Young Lives. 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Mills, From Max Weber: Essays in Sociology, London: Routledge and Kegan Paul, pp. 138-156 Werbner, P (2007), ‘Veiled Interventions in Pure Space: Honor Shame and Embodied Struggles among Muslims in Britain and France’ in Theory Culture and Society, Vol. 24, No. 2, pp. 161-186 Williamson, M & Khiabany, G (2010) ‘UK: The Veil and the Politics of Racism’, in Race and Class, Vol.52, No. 2, pp 85-96 Wilson, B (1982), Religion in Sociological Perspective, Harmondsworth: Penguin Books, Read More