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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Ban Thinly Veiled Islamaphobia
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<blockquote data-quote="spnadmin" data-source="post: 145242" data-attributes="member: 35"><p>Can you imagine a law in South Africa prohibiting Muslim women from wearing the veil? Or banning Jewish men from wearing a yamulkah, or Sikh men from wearing a turban? Since April 11 this has been the situation in France. It has banned the wearing in public of face-concealing veils such as the niqab or burka. Offenders can be stopped by police and given a nominal, but symbolically powerful, fine. People forcing women to wear a veil are subject to a higher fine. </p><p></p><p>This is a sad day, not only for freedom of religion but for equality. Why is this so? The law is rooted in the long-standing French policy of cultural integration and the pursuit of a uniform French identity (we can call this the pursuit of equality through equivalency -- we're all treated the same because we all, somehow, are the same). </p><p></p><p>In truth, the ambition of cultural integration has been a project of cultural imposition, where the dominant French identity (white, European and Christian) has become the gold standard for all communities living in France. The riots that have beset Parisian communities of African descent are, at the very least, a sign that this integration is not going well because it is about the thinly veiled (pun intended) imposition of French (read: European) culture, over foreign (read: African and Arabic) cultures.</p><p></p><p>This new legislation is also embedded in France's insistence that it is a secular society. The claim is disquieting, insincere and a deep insult to immigrant communities in France. Does France not celebrate Christmas, a public holiday? And Easter? Does it not put the famous churches, the Sacré Coeur and Notre Dame, at the forefront of its list of treasures, as emblematic of its national identity? So this law is not about secularism or the separation of church and state, but about cultural uniformity, the rejection of difference and, if we're honest, a deep discomfort with Islam.</p><p></p><p>'External signs of religion'</p><p>Many, including the French authorities, would reject this argument. No, they insist, we ban all overt external signs of religion. In truth, this criterion affects only Muslims and Sikhs and, to a limited degree, Jews. Christians have no doctrinal requirement to wear specific icons or clothing. A small, discreet cross is acceptable under the new law. So it affects predominantly and disproportionately one religious group only: Muslims. The French Jewish community is reportedly one of the least visible in Western Europe. They have learnt, where necessary, to "cover" their identity. </p><p></p><p>Which brings us back to the veil. The French also claim that the law is a feminist initiative. Let me be clear: every community, including Muslim ones, has practices that discriminate against women and it is not only appropriate but a legal requirement under international law that states legislate to ensure that women enjoy equality with men. One of the key features of the women's movement is to ensure that women's health, wellbeing, potential and ambitions are not thwarted by the state, cultures, communities or families. </p><p></p><p>But banning the veil does not achieve this. Its consequence is that Muslim women in France who wear the veil, willingly or not, will not be allowed in public without incurring a fine. This is extremely dangerous for women and a blow for immigrant women's rights, including the right to a dignified existence, to health and safety, to work and to engage in society. </p><p></p><p>It is true that women who wear the burka or niqab are often forced to do so and this is a serious violation of their autonomy and liberty. But banning the veil in public does not liberate oppressed women, it will only exacerbate women's subjugation in the home. If this subjugation is accompanied by domestic violence, the ban further impedes women from accessing help when they need it. </p><p></p><p>For some women, the growing European opposition to the veil has generated a form of feminist liberation. Many Muslim women in France (and other European countries) are wearing the veil as a political statement: they want the right to choose to wear the veil. This is at the heart of the French contradiction. Some communities (by no means only Islamic communities), deny women true choice. Now the French state has denied women the choice of wearing a face-covering veil. </p><p></p><p>If France wants a homogeneity that mitigates communal conflict perhaps it should focus on laws that empower women. If not, the ban should be revealed for what it is: a thinly veiled attempt to inform the world's Muslim communities that they are not welcome in France. In the meantime, I fear that the pursuit of equality between women and men in France has been impeded. Liberty, equality, fraternity have never rung so hollow.</p><p></p><p>Bonita Meyersfeld is an associate professor of law at Wits University's School of Law and the author of Domestic Violence in International Law</p><p></p><p><a href="http://mg.co.za/article/2011-04-20-ban-thinly-veiled-islamophobia" target="_blank">http://mg.co.za/article/2011-04-20-ban-thinly-veiled-islamophobia</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 145242, member: 35"] Can you imagine a law in South Africa prohibiting Muslim women from wearing the veil? Or banning Jewish men from wearing a yamulkah, or Sikh men from wearing a turban? Since April 11 this has been the situation in France. It has banned the wearing in public of face-concealing veils such as the niqab or burka. Offenders can be stopped by police and given a nominal, but symbolically powerful, fine. People forcing women to wear a veil are subject to a higher fine. This is a sad day, not only for freedom of religion but for equality. Why is this so? The law is rooted in the long-standing French policy of cultural integration and the pursuit of a uniform French identity (we can call this the pursuit of equality through equivalency -- we're all treated the same because we all, somehow, are the same). In truth, the ambition of cultural integration has been a project of cultural imposition, where the dominant French identity (white, European and Christian) has become the gold standard for all communities living in France. The riots that have beset Parisian communities of African descent are, at the very least, a sign that this integration is not going well because it is about the thinly veiled (pun intended) imposition of French (read: European) culture, over foreign (read: African and Arabic) cultures. This new legislation is also embedded in France's insistence that it is a secular society. The claim is disquieting, insincere and a deep insult to immigrant communities in France. Does France not celebrate Christmas, a public holiday? And Easter? Does it not put the famous churches, the Sacré Coeur and Notre Dame, at the forefront of its list of treasures, as emblematic of its national identity? So this law is not about secularism or the separation of church and state, but about cultural uniformity, the rejection of difference and, if we're honest, a deep discomfort with Islam. 'External signs of religion' Many, including the French authorities, would reject this argument. No, they insist, we ban all overt external signs of religion. In truth, this criterion affects only Muslims and Sikhs and, to a limited degree, Jews. Christians have no doctrinal requirement to wear specific icons or clothing. A small, discreet cross is acceptable under the new law. So it affects predominantly and disproportionately one religious group only: Muslims. The French Jewish community is reportedly one of the least visible in Western Europe. They have learnt, where necessary, to "cover" their identity. Which brings us back to the veil. The French also claim that the law is a feminist initiative. Let me be clear: every community, including Muslim ones, has practices that discriminate against women and it is not only appropriate but a legal requirement under international law that states legislate to ensure that women enjoy equality with men. One of the key features of the women's movement is to ensure that women's health, wellbeing, potential and ambitions are not thwarted by the state, cultures, communities or families. But banning the veil does not achieve this. Its consequence is that Muslim women in France who wear the veil, willingly or not, will not be allowed in public without incurring a fine. This is extremely dangerous for women and a blow for immigrant women's rights, including the right to a dignified existence, to health and safety, to work and to engage in society. It is true that women who wear the burka or niqab are often forced to do so and this is a serious violation of their autonomy and liberty. But banning the veil in public does not liberate oppressed women, it will only exacerbate women's subjugation in the home. If this subjugation is accompanied by domestic violence, the ban further impedes women from accessing help when they need it. For some women, the growing European opposition to the veil has generated a form of feminist liberation. Many Muslim women in France (and other European countries) are wearing the veil as a political statement: they want the right to choose to wear the veil. This is at the heart of the French contradiction. Some communities (by no means only Islamic communities), deny women true choice. Now the French state has denied women the choice of wearing a face-covering veil. If France wants a homogeneity that mitigates communal conflict perhaps it should focus on laws that empower women. If not, the ban should be revealed for what it is: a thinly veiled attempt to inform the world's Muslim communities that they are not welcome in France. In the meantime, I fear that the pursuit of equality between women and men in France has been impeded. Liberty, equality, fraternity have never rung so hollow. Bonita Meyersfeld is an associate professor of law at Wits University's School of Law and the author of Domestic Violence in International Law [url]http://mg.co.za/article/2011-04-20-ban-thinly-veiled-islamophobia[/url] [/QUOTE]
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