Muslim walks free as court told Osama bin Laden graffiti 'not religiously motivated'. France's first 'burka rage' incident. Burka ban 'unconstitutional'.
Video veils a rage against the regime
Belgium set to ban burka. However, there remains broad support in parliament for such a ban and the government is determined to press on with a law, which it says would affect only around 2, Muslim French women who currently cover their faces.
Most Muslim women, in France's immigrant communities and around the world, do not wear a full veil, but the niqab, which covers the face apart from the eyes, is widely worn on the Arabian peninsula and in the Gulf states. The burka, a shapeless full-body cloak that covers the face with a fabric grille, is worn in some areas of Pakistan and Afghanistan. Muslim scholars differ in their interpretation of the Koran's rules on what constitutes modest dress, and many argue that veils are a cultural tradition rather than a religious obligation.
In France, the garments are widely identified with fundamentalist strains of Islam and with the isolation and repression of women in some communities, and politicians accuse radical clerics of promoting their use. France's neighbour Belgium is also preparing legislation, and could become the first European country to ban the full veil when a bill goes before parliament on Thursday.
North African militants with ties to al-Qaeda have threatened attacks on French interests if the law is passed, and US President Barack Obama has made it clear he does not support Europe's planned bans. The best way to transfer money overseas.
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Weather Forecast. This did not stop the usual rent-a-reactionaries deciding that throwing refugees and migrants under a bus was a public duty.
Who Speaks for Crazy Horse?
We have to situate the current discussion in the language of colonialism and the anti-colonialist struggles that occurred over the last years. The banning of the veil akin to the banning of the kilt and tartan in both Scotland and Ireland is not liberation, but rather a social and cultural form of domination. It was based upon a presumption of the superiority of western civilisation and its values. In turn, it made the point that those who opposed it had to be backward savages.
The veil, Hijab, Naqab, Burqa etc. Those defending Boris Johnson suggest that the wearing of the Burqa represents submission to a hard-core religious conservative dress and politics that challenges the liberal society we all live in. This was recently said to me in a debate, and the assumption made by such comments is that this is a way to embarrass the left, in particular feminists. I also find it odd that those defending Johnson, who like to talk about the primacy of belief without interference, seem to think that this does not and should not extend to Muslims.
In both countries its aim was to attract a new native client base to French imperialism. The resistance to a ban on the face veil took many forms. It also mirrored the developments and strands that can take place within anti-colonialism. Frantz Fanon, in a discussion of how veiling can be a symbol of the imposition of modernity and of resisting colonialism, suggested that.
This woman, who sees without being seen, frustrates the coloniser as she opposes the colonisers' standards of liberation, she asserts an identity, and even power, of her own, thus refusing to acknowledge the validity of, and inherent power in, her coloniser's unveiling, subjugation and rape of her own culture.
If we want to destroy the structure of Algerian society, its capacity for resistance, we must first of all conquer the women; we must go and find them behind the veil where they hide themselves and in the houses where the men keep them out of sight. For him, it was impossible for the colonial power to conquer Algeria without winning over its women to European 'norms'. The wives of French military officers unveiled some Algerian women to show that they were now siding with their French 'sisters'.
These spectacles formed part of an emancipation campaign aimed at demonstrating how Muslim women had been won over to European values and away from the independence struggle. Before discussing the colonizer's attitude towards the veiled woman, a brief overview of the modern discourse on transparency is needed.
Rousseau's ideal was a transparent society. In , Jeremy Bentham elaborated the plan of the Panopticon.
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It was an architectural figure that consisted in a tower central to an annular building divided into cells. The occupants of the cells were isolated from one another by walls and subject to scrutiny by an observer in the tower who remains unseen. The Panopticon thus allowed seeing without being seen. For Foucault, such asymmetry of seeing-without-being-seen is the very essence of power because ultimately the power to dominate rests on the differential possession of knowledge.
Ban the Burqa? The Argument in Favor :: Middle East Quarterly
The metaphor of the one that is seen without being able to see the observer turned to be the most dramatic frustration the French colonists experienced in Algeria. Veiled woman could see the foreign colonizer, but the colonizer could not see her. The veil became a barrier to the visual control of the Western eye.