Showing posts with label dress. Show all posts
Showing posts with label dress. Show all posts
Monday 14 February 2022
Sunday 16 May 2021
Islamophobia And Secularism
Nadeem F Paracha in The Dawn
Prime Minister Imran Khan frequently uses the term ‘Islamophobia’ while commenting on the relationship between European governments and their Muslim citizens. Khan has often been accused of lamenting the treatment meted out to Muslims in Europe, but remaining conspicuously silent about cases of religious discrimination in his own country.
Then there is also the case of Khan not uttering a single word about the Chinese government’s apparently atrocious treatment of the Muslim population of China’s Xinjiang province.
Certain laws in European countries are sweepingly described as being ‘Islamophobic’ by Khan. When European governments retaliate by accusing Pakistan of constitutionally encouraging acts of bigotry against non-Muslim groups, the PM bemoans that Europeans do not understand the complexities of Pakistan’s ‘Islamic’ laws.
Yet, despite the PM repeatedly claiming to know the West like no other Pakistani does, he seems to have no clue about the complexities of European secularism.
Take France for instance. French secularism, called ‘Laïcité’ is somewhat different than the secularism of various other European countries and the US. According to the contemporary scholar of Western secularism, Charles Taylor, French secularism is required to play a more aggressive role.
In his book, A Secular Age, Taylor demonstrates that even though the source of Western secularism was common — i.e. the emergence of ‘modernity’ and its political, economic and social manifestations — secularism evolved in Europe and the US in varying degrees and of different types.
Secularism in the US remains largely impersonal towards religion. But in France and in some other European countries, it encourages the state/government to proactively discourage even certain cultural dimensions of faith in the public sphere which, it believes, have the potential of mutating into becoming political expressions.
Nevertheless, to almost all prominent philosophers of Western democracy across the 19th and 20th centuries, the idea of providing freedom to practise religion is inherent in secularism, as long as this freedom is not used for any political purposes.
According to the American sociologist Jacques Berlinerblau in A Call to Arms for Religious Freedom, six types of secularism have evolved. The American researcher Barry Kosmin divides secularism into two categories: ‘soft’ and ‘hard’. Most of Berlinerblau’s types fall in the ‘soft’ category. The hard one is ‘State Sponsored Atheism’ which looks to completely eliminate religion. This type was practised in various former communist countries and is presently exercised in China and North Korea. One can thus place Laïcité between Kosmin’s soft and hard secular types.
The existence of what is called ‘Islamophobia’ in secular Europe and the US has increasingly drawn criticism from various quarters. According to the French author Jean-Loïc Le Quellec, the term is derived from the French word ‘islamophobie’ that was first used in 1910 to describe prejudice against Muslims.
L.P. Sheridan writes in the March 2006 issue of the Journal of Interpersonal Violence that the term did not become widely used till 1991. According to Roland Imhoff and Julia Recker in the Journal of Political Psychology, a wariness had already been building in the West towards Muslims because of the aggressively anti-West ‘Islamic’ Revolution in Iran in 1979, and the violent backlash in some Muslim countries against the publication of the novel Satanic Verses by the British author Salman Rushdie in 1988.
Islamophobia is one of the many expressions of racism towards ‘the other’. Racisms of varying nature have for long been present in Europe and the US. Therefore Imhoff and Recker see Islamophibia as “new wine in an old bottle.” It is a relatively new term, but one that has also been criticised.
Discrimination against race, faith, ethnicity, caste, etc., is present in almost all countries. But its existence gets magnified when it is present in countries that describe themselves as liberal democracies.
Whereas Islamophobia is often understood as a phobia against Islam, there are also those who find this definition problematic. To the term’s most vehement critics, not only has it overshadowed other aspects of racism, of which there are many, it is also mostly used by ‘radical Muslims’ to curb open debate.
In a study, the University of Northampton’s Paul Jackson writes that the term should be replaced with ‘Muslimphobia’ because the racism in this context is aimed at a people and not towards the faith, as such. However, he does add that the faith too should be open for academic debate.
In an essay for the 2016 anthology The Search for Europe, Bichara Khader writes that racism against non-white migrants in Europe intensified in the 1970s because of a severe economic crisis. Khader writes that this racism was not pitched against one’s faith.
According to Khader, whereas this meant that South Asian, Arab, African and Caribbean migrants were treated as an unwanted whole based on the colour of their skin, from the 1980s onwards, the Muslims among these migrants began to prominently assert their distinctiveness. As the presence of veiled women and mosques grew, this is when the ‘migration problem’ began to be seen as a ‘Muslim problem’.
The Muslim diaspora in the West began to increasingly consolidate itself as a separate whole. Mainly through dress, Muslim migrants began to shed the identity of their original countries, creating a sort of universality of Muslimness.
But this also separated them from the non-Muslim migrant communities, who were facing racial discrimination as well. Interestingly, this imagined universality of Muslimness was also exported back to the mother countries of Muslim migrants.
Take the example of how, in Pakistan, some recent textbooks have visually depicted the dress choices of Pakistani women. They are almost exactly how some second and third generation Muslim women in the West imagine a woman should dress like.
But there was criticism within Pakistan of this depiction. The critics maintain that the present government was trying to engineer a cultural type of how women ought to dress in a country where — unlike in some other Muslim countries — veiling is neither mandatory nor banned. This has only further highlighted the fact that identity politics in this context in Pakistan is being influenced by the identity politics being flexed by certain Muslim groups in the West.
Either way, because of the fact that it is a recent phenomenon, identity politics of this nature is not organic as such, and will continue to cause problems for Muslims within and away.
Prime Minister Imran Khan frequently uses the term ‘Islamophobia’ while commenting on the relationship between European governments and their Muslim citizens. Khan has often been accused of lamenting the treatment meted out to Muslims in Europe, but remaining conspicuously silent about cases of religious discrimination in his own country.
Then there is also the case of Khan not uttering a single word about the Chinese government’s apparently atrocious treatment of the Muslim population of China’s Xinjiang province.
Certain laws in European countries are sweepingly described as being ‘Islamophobic’ by Khan. When European governments retaliate by accusing Pakistan of constitutionally encouraging acts of bigotry against non-Muslim groups, the PM bemoans that Europeans do not understand the complexities of Pakistan’s ‘Islamic’ laws.
Yet, despite the PM repeatedly claiming to know the West like no other Pakistani does, he seems to have no clue about the complexities of European secularism.
Take France for instance. French secularism, called ‘Laïcité’ is somewhat different than the secularism of various other European countries and the US. According to the contemporary scholar of Western secularism, Charles Taylor, French secularism is required to play a more aggressive role.
In his book, A Secular Age, Taylor demonstrates that even though the source of Western secularism was common — i.e. the emergence of ‘modernity’ and its political, economic and social manifestations — secularism evolved in Europe and the US in varying degrees and of different types.
Secularism in the US remains largely impersonal towards religion. But in France and in some other European countries, it encourages the state/government to proactively discourage even certain cultural dimensions of faith in the public sphere which, it believes, have the potential of mutating into becoming political expressions.
Nevertheless, to almost all prominent philosophers of Western democracy across the 19th and 20th centuries, the idea of providing freedom to practise religion is inherent in secularism, as long as this freedom is not used for any political purposes.
According to the American sociologist Jacques Berlinerblau in A Call to Arms for Religious Freedom, six types of secularism have evolved. The American researcher Barry Kosmin divides secularism into two categories: ‘soft’ and ‘hard’. Most of Berlinerblau’s types fall in the ‘soft’ category. The hard one is ‘State Sponsored Atheism’ which looks to completely eliminate religion. This type was practised in various former communist countries and is presently exercised in China and North Korea. One can thus place Laïcité between Kosmin’s soft and hard secular types.
The existence of what is called ‘Islamophobia’ in secular Europe and the US has increasingly drawn criticism from various quarters. According to the French author Jean-Loïc Le Quellec, the term is derived from the French word ‘islamophobie’ that was first used in 1910 to describe prejudice against Muslims.
L.P. Sheridan writes in the March 2006 issue of the Journal of Interpersonal Violence that the term did not become widely used till 1991. According to Roland Imhoff and Julia Recker in the Journal of Political Psychology, a wariness had already been building in the West towards Muslims because of the aggressively anti-West ‘Islamic’ Revolution in Iran in 1979, and the violent backlash in some Muslim countries against the publication of the novel Satanic Verses by the British author Salman Rushdie in 1988.
Islamophobia is one of the many expressions of racism towards ‘the other’. Racisms of varying nature have for long been present in Europe and the US. Therefore Imhoff and Recker see Islamophibia as “new wine in an old bottle.” It is a relatively new term, but one that has also been criticised.
Discrimination against race, faith, ethnicity, caste, etc., is present in almost all countries. But its existence gets magnified when it is present in countries that describe themselves as liberal democracies.
Whereas Islamophobia is often understood as a phobia against Islam, there are also those who find this definition problematic. To the term’s most vehement critics, not only has it overshadowed other aspects of racism, of which there are many, it is also mostly used by ‘radical Muslims’ to curb open debate.
In a study, the University of Northampton’s Paul Jackson writes that the term should be replaced with ‘Muslimphobia’ because the racism in this context is aimed at a people and not towards the faith, as such. However, he does add that the faith too should be open for academic debate.
In an essay for the 2016 anthology The Search for Europe, Bichara Khader writes that racism against non-white migrants in Europe intensified in the 1970s because of a severe economic crisis. Khader writes that this racism was not pitched against one’s faith.
According to Khader, whereas this meant that South Asian, Arab, African and Caribbean migrants were treated as an unwanted whole based on the colour of their skin, from the 1980s onwards, the Muslims among these migrants began to prominently assert their distinctiveness. As the presence of veiled women and mosques grew, this is when the ‘migration problem’ began to be seen as a ‘Muslim problem’.
The Muslim diaspora in the West began to increasingly consolidate itself as a separate whole. Mainly through dress, Muslim migrants began to shed the identity of their original countries, creating a sort of universality of Muslimness.
But this also separated them from the non-Muslim migrant communities, who were facing racial discrimination as well. Interestingly, this imagined universality of Muslimness was also exported back to the mother countries of Muslim migrants.
Take the example of how, in Pakistan, some recent textbooks have visually depicted the dress choices of Pakistani women. They are almost exactly how some second and third generation Muslim women in the West imagine a woman should dress like.
But there was criticism within Pakistan of this depiction. The critics maintain that the present government was trying to engineer a cultural type of how women ought to dress in a country where — unlike in some other Muslim countries — veiling is neither mandatory nor banned. This has only further highlighted the fact that identity politics in this context in Pakistan is being influenced by the identity politics being flexed by certain Muslim groups in the West.
Either way, because of the fact that it is a recent phenomenon, identity politics of this nature is not organic as such, and will continue to cause problems for Muslims within and away.
Saturday 19 November 2016
Susan Smith complains after judges ordered her four-year-old to stop wearing girls’ clothes
Ashifa Kassam in The Guardian
A Canadian mother has called for lawyers and judges to receive better training on gender identity after two judges in the province of Alberta ordered her four-year-old child to stop wearing girls’ clothing in public.
The order was first issued last year by a family court judge in Medicine Hat, a small city of 63,000. Some three months later, the clothing restriction was upheld by a second judge.
Susan Smith said her child was born male but began identifying as a girl soon after turning two years old. “First I thought it was really cute. It was like ‘oh no no honey, you’re a boy,” said Smith, whose name has been changed in order to protect the child.
But her child only became increasingly insistent. Smith, who is separated from the child’s father but shares custody, struggled with how to respond. “I was kind of questioning, is my kid doing this for attention? What is going on?”
Then one evening, after her child surprised her by asking when their penis would fall off, Smith sat the child down. “I told them sweetheart, you were born with a penis, so you’re a boy. You will always have your penis, therefore you’ll always be a boy.”
A few nights later her child woke her up, visibly upset. “It was along the lines of mom, I don’t want to be a boy,” said Smith. “And then it went to almost shouting. I’m going to cut my penis off, I want my penis off.”
Trans children allowed to express identity 'have good mental health'
Concerned for the safety of the child, she sought professional help and began researching gender dysphoria, a condition that causes a person to experience extreme distress because of a disconnect between their birth sex and gender identity.
Soon after, Smith decided she would acknowledge the child’s choice of gender identity. “I was going to do whatever I could to validate and support them and to be that one person they could go to,” Smith said.
After conferring with the staff and children at her child’s preschool and daycare, she began offering her child the option of wearing either male, female or gender neutral clothing. Her child consistently chose stereotypically female clothing and opted to go by a female name, she said.
According to Smith, her child’s confidence bloomed, while the yelling, screaming and unhappiness disappeared. “Everything was perfect,” she said.
Throughout the process, Smith had kept the father informed. But about one month after she began allowing her child to choose their clothing, Smith was served court documents. The father – who Smith said blamed her for the child’s anxiety and confusion around gender – was seeking full custody of the child.
The first interim order, issued in December 2015, said Smith could continue as the primary caregiver. But the judge said the child would not be permitted to wear clearly female clothing in public. The child could choose to do so in private, the order said.
The ruling came as a shock to Smith. “I’m the person that knows this kid more than anybody in this world,” she said. “It’s like telling your kid who has a huge thing for being Spiderman – and that was allowed to have a Spiderman backpack, a Spiderman shirt, a Spiderman pencil and a Spiderman cup – and all of a sudden you come along and you take all of that away. And you give them a Batman cup.”
In February, a second judge upheld the ruling, and also granted the father primary custody of the child, with Smith allowed limited access.
In September, a third provincial judge overturned the clothing restriction after consulting with a parenting expert. The child, said the judge, must now be provided with male and female clothing options and then can choose from these options.
Smith said the consecutive orders – all issued within a nine-month span – have taken a toll on the child, who is now five. “When my child was removed and placed with Dad, they internalised it and took it like they did something wrong. They were being bad because the judge doesn’t like them to be a girl.”
She plans to file a judicial complaint with the province, demanding that all legal representatives in Alberta – from judges to lawyers – be better trained on gender identity. “If they were properly educated and aware of the severe consequences and the turmoil this has had on my child, they could not ethically say it’s in the best interests of the child.”
Ron Hewitt, the executive director of Alberta’s provincial court system, said judges study and refer to a number of sources of information to keep current on the law and other matters that apply to their role as judges. “Our court carries on extensive professional development for the judges of the court in all areas as appropriate,” he said.
Transgender children: the parents and doctors on the frontline
While Alberta’s justice minister, Kathleen Ganley, could not comment on the specifics of the case, she pointed to an amendment made last autumn to the province’s Human Rights Act, which saw gender identity and gender expression added as prohibited grounds of discrimination. “This is now law, and we expect all Albertans to follow the law,” she said in a statement.
Smith said her complaint – and the remedy she’s demanding – will do little to help her in her ongoing court battle to regain custody of her child. But she hopes it will prevent other families from experiencing what she and her child have been through in the past year. “This has been so hard on my kid,” she said, her voice shaking as she fought back tears.
“My kid then started talking about dying. At four, they didn’t feel that the world wanted them to be a girl. That they were no good,” she said. “My kid was asking me, mom, does it hurt to die, how can I die, where would I go when I die? Mom now that you know, when I die, grow me in your belly but grow me as a girl, not with a penis. Because now you know.”
A Canadian mother has called for lawyers and judges to receive better training on gender identity after two judges in the province of Alberta ordered her four-year-old child to stop wearing girls’ clothing in public.
The order was first issued last year by a family court judge in Medicine Hat, a small city of 63,000. Some three months later, the clothing restriction was upheld by a second judge.
Susan Smith said her child was born male but began identifying as a girl soon after turning two years old. “First I thought it was really cute. It was like ‘oh no no honey, you’re a boy,” said Smith, whose name has been changed in order to protect the child.
But her child only became increasingly insistent. Smith, who is separated from the child’s father but shares custody, struggled with how to respond. “I was kind of questioning, is my kid doing this for attention? What is going on?”
Then one evening, after her child surprised her by asking when their penis would fall off, Smith sat the child down. “I told them sweetheart, you were born with a penis, so you’re a boy. You will always have your penis, therefore you’ll always be a boy.”
A few nights later her child woke her up, visibly upset. “It was along the lines of mom, I don’t want to be a boy,” said Smith. “And then it went to almost shouting. I’m going to cut my penis off, I want my penis off.”
Trans children allowed to express identity 'have good mental health'
Concerned for the safety of the child, she sought professional help and began researching gender dysphoria, a condition that causes a person to experience extreme distress because of a disconnect between their birth sex and gender identity.
Soon after, Smith decided she would acknowledge the child’s choice of gender identity. “I was going to do whatever I could to validate and support them and to be that one person they could go to,” Smith said.
After conferring with the staff and children at her child’s preschool and daycare, she began offering her child the option of wearing either male, female or gender neutral clothing. Her child consistently chose stereotypically female clothing and opted to go by a female name, she said.
According to Smith, her child’s confidence bloomed, while the yelling, screaming and unhappiness disappeared. “Everything was perfect,” she said.
Throughout the process, Smith had kept the father informed. But about one month after she began allowing her child to choose their clothing, Smith was served court documents. The father – who Smith said blamed her for the child’s anxiety and confusion around gender – was seeking full custody of the child.
The first interim order, issued in December 2015, said Smith could continue as the primary caregiver. But the judge said the child would not be permitted to wear clearly female clothing in public. The child could choose to do so in private, the order said.
The ruling came as a shock to Smith. “I’m the person that knows this kid more than anybody in this world,” she said. “It’s like telling your kid who has a huge thing for being Spiderman – and that was allowed to have a Spiderman backpack, a Spiderman shirt, a Spiderman pencil and a Spiderman cup – and all of a sudden you come along and you take all of that away. And you give them a Batman cup.”
In February, a second judge upheld the ruling, and also granted the father primary custody of the child, with Smith allowed limited access.
In September, a third provincial judge overturned the clothing restriction after consulting with a parenting expert. The child, said the judge, must now be provided with male and female clothing options and then can choose from these options.
Smith said the consecutive orders – all issued within a nine-month span – have taken a toll on the child, who is now five. “When my child was removed and placed with Dad, they internalised it and took it like they did something wrong. They were being bad because the judge doesn’t like them to be a girl.”
She plans to file a judicial complaint with the province, demanding that all legal representatives in Alberta – from judges to lawyers – be better trained on gender identity. “If they were properly educated and aware of the severe consequences and the turmoil this has had on my child, they could not ethically say it’s in the best interests of the child.”
Ron Hewitt, the executive director of Alberta’s provincial court system, said judges study and refer to a number of sources of information to keep current on the law and other matters that apply to their role as judges. “Our court carries on extensive professional development for the judges of the court in all areas as appropriate,” he said.
Transgender children: the parents and doctors on the frontline
While Alberta’s justice minister, Kathleen Ganley, could not comment on the specifics of the case, she pointed to an amendment made last autumn to the province’s Human Rights Act, which saw gender identity and gender expression added as prohibited grounds of discrimination. “This is now law, and we expect all Albertans to follow the law,” she said in a statement.
Smith said her complaint – and the remedy she’s demanding – will do little to help her in her ongoing court battle to regain custody of her child. But she hopes it will prevent other families from experiencing what she and her child have been through in the past year. “This has been so hard on my kid,” she said, her voice shaking as she fought back tears.
“My kid then started talking about dying. At four, they didn’t feel that the world wanted them to be a girl. That they were no good,” she said. “My kid was asking me, mom, does it hurt to die, how can I die, where would I go when I die? Mom now that you know, when I die, grow me in your belly but grow me as a girl, not with a penis. Because now you know.”
Subscribe to:
Posts (Atom)