The Hijab: A kind of liberation or maybe a sign of oppression?

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 The Hijab: A form of freedom or a signal of oppression? Essay

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The Hijab: A kind of liberation or maybe a sign of oppression?

The hijab, put on by Muslim women, consists of a veil, donned in different methods, generally within the head and exposing possibly the eye or the complete face. Within the last decade, the hijab offers generated controversy around the world. A school in Montreal banned the hijab as a method of adhering to the schools costume code. Feminists argue that the hijab is known as a sign of oppression that contributes to the inequality that exists among men and women. Whereas, the majority of Muslim women argue that it is a personal, religious decision and a powerful kind of female liberation. Banning the Hijab:

In 2003, two students had been expelled coming from Ecole Charlemagne high school in Montreal intended for refusing to get rid of their hijabs. The school government claimed that their hijabs were in violation from the schools gown code. The administration announced, " she'd not become allowed back unless she removes her hijab” (Elmenyawi). Therefore , both students had been refused entry to a free education because they might not remove a piece of clothing that represents their very own religious beliefs. The expulsion violates the Canadian Multiculturalism Act, which will states, " persons belonging to ethnic, religious or linguistic minorities will not be rejected the right to enjoy their own tradition, to claim and practice their own religion” (Canadian Multiculturalism Act, 3 [a]). The hijab is actually a strong mark of religious devotion and prohibiting students coming from wearing this kind of symbol is usually an violation upon their personal rights. The Code of Ethics of the Education Profession, which usually defines the educator's commitment to the scholar, protects the rights of students within the school environment. The code claims that the educator " shall not on the basis of race…political or religious values, family, sociable or ethnical background…unfairly rule out any scholar from participation in any program” (Strike, and Soltis ix). Based on the Code of Ethics, banning hijabs is known as a violation against the students' personal right of spiritual expression. The school administration may argue that section 19 with the International Agreement on City and Politics Rights enables " limitations for the respect of the rights or reputations of others and for the protection of national security” (" Global Campaign at no cost Expression” 16). The agreement supports pupils right to lawfully express spiritual symbols given that they do not present a risk towards the basic safety of others. We am struggling to make the interconnection between a spiritual scarf and a risk to general public safety. The school administration would not provide a general public comment on the case and the students' expulsion was removed. The organizations which have attempted to suspend hijabs have been met with objections, especially amongst activist groups that support individual rights to personal expression. Feminist Perspective:

A large number of feminist groups view the hijab as a image of oppression between women and men. Even if girls choose to put on the hijab for personal or religious purposes, it is viewed as a signal of woman compliance. Publisher and feminist, Diane Guilbault, wrote a book entitled Democracy and Sexual Equality, which will attacks feminists groups that support women's decision put on the hijab. In an interview, Guilbault identifies a feminist act as " something that is designed for emancipation, both of one self, as a person, and as an organization. It's not just a feminist decision to choose the veil” (Montreal Gazette). According to Guilbault, ladies who choose to have on the hijab endorse the inequality that exists among men and women. This feminist perspective has become fewer popular with the rise of literature that approaches misconceptions about the hijab. For instance , in 2006, Randa Abdel-Fattah released the young mature novel, Does My Head Look Big with this? The new explores the difficulties that a sixteen-year-old girl experiences when she decides to wear the hijab. The main personality Amal...

Cited: Canadian Multiculturalism Act. Statutes of Canada, c. twenty four. Canada. Department of Justice.

1988

Strike, Kenneth, and Jonas Soltis. The Ethics of Teaching. Fifth. New York: Teachers

College Press, 2009

" Bans around the Full Encounter Veil and Human Privileges. ” Global Campaign at no cost Expression.

Article nineteen, 2010

Abdul-Fattah, Randa. Really does My Head Seem Big with this? New York: Scholastic

Paperbacks, 2008

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