Oppression muslim women in canada

Argentina[ edit ] Argentina has proven to be a country that has given more freedom to its Muslim population relative to the more oppressive governments that exist.

Oppression muslim women in canada

Oppression muslim women in canada

A Study of the Niqab in Canada Executive Summary Very few pieces of faith based clothing in Canada have ignited as much impassioned debates as the Muslim practice of the niqab.

The Canadian Council of Muslim Women CCMW is no stranger when it comes to addressing the very issues that affect Canadian Muslim communities, including debates concerning Muslim women and their choice of dress.

Committed to the equality, equity, empowerment and diversity of Muslim women and their voices, for more than 30 years the national organization has delivered community based projects and advocated on behalf of Muslim women and their families.

CCMW Oppression muslim women in canada previously issued position papers about the niqab and also presented our statements to government bodies. This has resulted in the media, policy officials, community organizations and other inquiring minds asking the Council to weigh in on the debate.

It represents an attempt to cast light on the existing agency of and provide space for Canadian Muslim women who wear the niqab to speak for themselves. This study is not intended to dwell upon the religious or theological basis of the practice itself, but rather it is first and foremost about the lived experiences of the women and the diverse narratives that Oppression muslim women in canada have shared in their responses.

The niqab itself is a complex issue and raises many questions for Muslim communities and the wider Canadian population itself.

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These questions do not yield simple answers, but they must be explored through open and honest discussion. The findings of this report authored by Dr. Lynda Clarke of Concordia University paint a dynamic, engaging picture of Canadian women who wear the niqab and challenge many of the mainstream presumptions and stereotypes that are presented in the media, policy circles and the wider public.

A total of approximately 81 women who wore the niqab participated in this study, 38 of whom responded to online surveys, 35 that participated in focus groups in Mississauga, Montreal, Ottawa and Waterloo and 8 who participated in in-depth individual interviews.

Keeping in mind the limitations of the sample, based on available data in the study the typical profile of woman in niqab is that of a married foreign-born citizen in her twenties to early thirties who adopted the practice after arriving in Canada.

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Blog Archive In order to clarify the dangerous implications of this profession of faith, Point de Bascule reproduces the point Manifesto written in by the founder of the Muslim Brotherhood, Hassan al-Banna.
Choose a demographic filter Argentina[ edit ] Argentina has proven to be a country that has given more freedom to its Muslim population relative to the more oppressive governments that exist. The law was created in order to help promote freedom of religion and expression in the country, and help the Muslim population, which is estimated to be betweenand one million, feel more integrated into society.
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Most of the women possessed a high level of education, having attended university, graduate school, community college or some form of vocational education. The majority of the participants were homemakers, while others were self-employed or worked in a range of fields including Muslim communities, consulting, engineering and web design.

Those that did not work expressed a desire to in their lifetime, but were concerned with the exclusion they would likely face in the workplace. For instance, the majority of respondents did not agree with the practice of dating and did not believe that homosexuality was an acceptable practice.

Yet the presence of a conservative religious outlook amongst participants did not translate into a uniformity of attitudes towards the niqab itself and whether it was a religiously mandatory practice. Present in only a minority of rationales for wearing the niqab were husbands and families as many of the participants came from families where they faced opposition for wearing it, often taking on the practice without consulting their families.

While a small number of women cited spousal encouragement for why they wore the niqab, many women indicated facing spousal opposition and explained that their larger struggle was with soliciting spousal support for their decision. In response to religious accommodation and access to government services, including social, legal and health, all of our participants indicated that there would be situations when it was necessary to uncover or show their face including airport security, ID cards, accessing hospital services or even driving.

Interestingly, rather than describing their access to services as problematic, most of the women in the study expressed that their niqabs did not affect their access and relayed positive sentiments.

Similar views were expressed when asked about access to education, where the majority of participants expressed comfort and acceptance in their educational programs. This larger trend of tolerance and accommodation within Canada is reflected in the optimistic attitudes that the women in the study expressed towards Canadian society as a whole.

While some participants relayed their negative experiences which ranged from physical assault to verbal harassment, not a single participant in the study described her overall experience in Canada as being negative.

Participants described these harmful experiences as reflecting a minority of the Canadian population and instead relayed a strong affinity to Canada, praising its multiculturalism, its respect for human rights, its freedom and life changing opportunities.

While CCMW does not agree that the niqab is a religiously mandatory practice, the Council upholds the right of every woman to dress as she wishes as she has the freedom to interpret her religion as she believes. Moreover, CCMW agrees that the accommodation for Muslim women to wear the face veil must be within reasonable limits and that women should show their faces under certain circumstances for the purposes of safety and security, a sentiment that was shared by the overwhelming majority of women in this study.

CCMW would like to extend its gratitude to the Ontario Trillium Foundation whose generous funds allowed this project to become a reality. The Council is also grateful to its Chapters and volunteers who worked tirelessly to gather participants and organize focus groups.

CCMW is also indebted to Dr. Lynda Clarke and her research team at Concordia University, whose hard word and resolve made this study possible. Lastly, we are eternally thankful to the Muslim women from across the country and the province of Ontario that shared their life experiences with us and to whom we dedicate this publication.

Our hope is that the research presented here will help build a more inclusive Canada by developing a greater understanding amongst policy officials, the media and the public, by providing them with knowledge about Muslim women and the niqab that is rooted in the voices of Muslim women themselves.

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The rules of human coexistence. She focuses in her research and teaching on Shiism, gender and law, and has also written on Islam in the West and Canada.

Professor Clarke is a longstanding ally of CCMW, having collaborated in several other projects, including the Muslim Marriage Contract Kit designed to provide a basis for Muslim couples to construct a more equal marriage using Muslim law.Executive Summary.

Very few pieces of faith based clothing in Canada have ignited as much impassioned debates as the Muslim practice of the niqab. Should Muslim immigrants be banned from entering the country until the government improves its ability to screen out potential terrorists?

See how American voters answered this question. The Qur'an admonishes Muslim women to dress modestly and cover their breasts and genitals but it doesn't require covering the head. The Qur'an explicitly states that "O wives of the Prophet, you are not like anyone among women" and as such has separate rules specifically for the wives of the Prophet.

Wearing hijab, or al-khimar, is considered by some to be obligatory in Islam [citation needed. Publisher of academic books and electronic media publishing for general interest and in a wide variety of fields.

Publisher of academic books and electronic media publishing for general interest and in a wide variety of fields. As a follow-up to Tuesday’s post about the majority-minority public schools in Oslo, the following brief account reports the latest statistics on the cultural enrichment of schools in Austria.

Vienna is the most fully enriched location, and seems to be in roughly the same situation as Oslo. Many thanks to Hermes for the translation from initiativeblog.com

Islam and clothing - Wikipedia