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Dress Code In Australia Essay

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Islam has been consistently portrayed as a violent-prone religion that is diametrically opposed to the West decidedly since the 9/11 terrorist attacks. The emergence of various terrorist groups such as the self-proclaimed Islamic State group (ISIS) have further reinforced the negative perception of Muslims in that they are threatening, fanatical and bigoted extremists. Terrorist organisations allegedly release videos in the media of the beheading of their prisoners who are often Western journalists and mass executions of innocent citizens. Accordingly, Islamophobia, being the collective hatred against Islam, has substantially increased in frequency and extent during the past decade and has also become the mainstream media discourse in social …show more content…

Overall, the dominant Australian view of the dress code is a lack of understanding of the beliefs and practices but a willingness to be accepting and educated. Conversely, the Australian politician, Pauline Hanson, who shows a lack of understanding about Islam believes that the Muslim garments are threatening, she stated, “I'm offended by the burqa…women are known to have hidden bombs underneath them." Various members of Australian society from the older generation may commonly believe that the dress code violates women's human rights as the clothing seems “heavy” and “discomforting” and makes the woman appear inferior to men. For the Australian woman, Ms Haydar the veil is nothing more than a type of dress that various women choose to wear, she stated, “if it’s a secular nation, shouldn’t everyone be free to express themselves in whatever way in public?” Living in a free country, most Australians reasonably believe that everyone has the right to wear the clothing they wish. Most people accept that all societies and cultures have their own dress code and all have a way to construct femininity and masculinity. Although, Islamophobia and anti-Islam sentiments inevitably occur in Australia by politicians, the media or various bigoted individuals, the majority of Australians do not welcome hate against Muslims and believe that everyone has their own right to dress, practice and believe in what they

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American Muslim Hijabis fight for social consciousness and social justice, advocating for cultural diffusion rather than the removal of a symbol of cultural identity. She concludes, “This more than a fabric its choosing to be different and a nonconformist and wearing it with pride”(Gomma). This is an act of empowerment, and liberation from societal popular expectations in regards to “beauty,identity,race, and culture”(Gomaa). Women like Mariam Gomma exemplify the points that the hijab is a choice, and doesn’t limit their potential or ability whatsoever. These sources paint a different narrative from the ostracized and victimized American Muslim woman that is oppressed by the hijab, but of strong, empowered women moving forward to fight for their rights and their identity in our culture liberated by the hijab.

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In “ Does my head look big in this” Amal a teenage Australian-Palestinian-Muslim faces the most important decision of her life. Beginning third term at Mccleans high school, she decides to wearing the hijab as a full-timer. Afraid of the racial and prejudice she’ll face from her peers, the hijab symbolizes courage and uniqueness. When Amal goes back to school on the first day with a hijab on knowing what people might say about her like “terrorist” or “darkie” from her previous experience, she freaks out and feels hopeless.

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While I previously viewed the Muslim form of veiling as misogynistic and compulsory; however, Tamira Stephens describes that certain American Muslims see it as empowering (Stephens pg. 5). Furthermore, despite the common belief as veiling being particular to Muslims, Tamira Stephens also reports through her essay that even “more American” subcultures (the Amish) have a form of this practice much closer to my perception of misogyny (cite). Though Stephens’ comparison of the Amish and American Muslim veil serves as a means to subdue any negative stereotypes surrounding the Muslim practice, Stephens’ description of this Islamic practice of veiling can also serve as a testament to the positive effects of pluralism and equality in the United States.

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She starts by talking about how Canada has followed in the footsteps of France and Turkey in the banning of hijab from schools and government buildings and how both Canada and the United States sports federations are banning women from wearing a hijab, deeming it unsafe, even though a student had competed and won wearing a hijab in previous seasons “Many female sports teams (both in Canada and the United States) with members who wear hijab have been subject to short- or long-term rulings by sports federations banning them from playing on the basis that hijab is unsafe, despite the development of sport-safe hijabs” (Fatemeh Fakhraie, 491). Fakhraie talks about the media coverage and how the reporters “stories nearly always take away the voices of those who should have a say in these bans-namely, Muslim women themselves” (Fatemeh Fakhraie,

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The new Burqa is being described in the article, consisting of embroidered eye hole, chadors which are large scarfs and the new modest dress known as the hijab. These cover up clothing were similarly associated with social class. The burqa was designated for good people, the hijab for students in the medical field and the scarfs for teachers. Lila Abu-Lughob writes that Cultural Relativism is certainly an improvement on the racism and ethnocentrism that underline this problem. Meaning the national character that we perceive of these people can be the opposite of the truth, and that there are many forms of cultures with long history around the

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The Middle East’s reaction has been mixed. In document #3 of the DQB, veiling is talked about. The document mentions that non-muslims think of veiling as a form

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As a result, the media that cover these events dictate what and how they are shared. However, it only helps to feed our sense of fear towards terrorism as well as fuel the Muslim stereotype. In fact, according to a study on deconstructing the terrorism- news media relationship, “terrorists use media as a tool to gain increased coverage and communicate their message,” but sometimes the news does it for them (Ross). For example, in the UCLA shooting, where two men were killed in a murder-suicide, the news’ portrayal of the situation led many to believe that there were multiple attackers instead of just the one. While this may not directly convey terrorists’ message, it helps to spread unnecessary fear of terrorism in our communities.

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According to the author’s opinion Canadian Muslim women feel the most targeted leading this to be the main issues as it is states for any head wear such as niqab or burka covering the face to be removed when receiving public services regarding identification (Shingler, 2017). Despite, the author being able to relate to the controversial topic he is able to incorporate statements from those who are not in favor of the new bill. In summary, CBC News author Benjamin Shingler uses statements from Quebec’s government and Muslim Canadians grasping a better understanding of both viewpoints. As a result, the issue seen is being examined through a micro-level as looking beyond a problem and looks at cause and effect for individuals throughout society.

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In a YouTube spoken word piece entitled, hijabi Aqeelah explicitly claims liberation as a reason for why she veils. She defines “liberation” as “being viewed upon [her] intellects… [her] qualities, [her] actions, [her words].” By covering her hair, Aqeelah maintains that she frees herself from shallow appearance-based judgment and can instead be judged by her character. Likewise, American hijabi Andrea Mikulin refers to wearing the hijab as “a liberating experience,” for it allows her to “[opt] out of the sexualization of women… by the way [she] dresses, by covering [her hair].” Mikulin views not having her appearance sexualized by men because she veils as a boost to her confidence and self-respect.

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The issue of the veil has come to represent the essence of Islam, not only to the West, but also to Muslim Conservatives and Fundamentalists. To some in the West, the veil represents repression and constriction of women’s freedom and choice, limiting their capacity for self-determination. However, some Muslims would argue that women must veil because it is a first step towards restoring true Islam and a defiance against the West Interventionist policies (Lazreg, Why Women Should Not Wear the Veil, pg. 113). Additionally, the idea of freedom as the ultimate value, is a western standard and that for some, piety is more important. Lila Abu-Lughod and Marnia Lazreg have contrasting views on the veiling of Muslim women and the affects it has on their lives.

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Muslims who believe in wearing headscarves may feel as though their needs are not considered, thus reinforcing the norm of minority groups being treated as second-class citizens. Since the headscarf is not purely an “ostentatious” religious symbol, but also a cultural symbol, it has a place in public

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Domestic violence is one of the biggest problems in this day and age. Most families stay together despite the fact that they are getting hurt. Some parents don’t believe that their spouse is abusing them. Some kids can't view their parents as bad or abusive. Catholicism was brought upon nigeria from the british.

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Islam cannot be blamed for a mindset that people of other cultures and religions have. Furthermore, extremism mindsets and ideals have existed before Islam was created and perhaps since the beginning of humans. One of the worst events in human history, the Holocaust, was caused by extremist Nazis, who were not Islamic. While religion can be a catalyst for extremism, extremism is a “deep and enduring pathology in the human spirit”(Beres 3). This means that every person has a spark of extremism in their veins.

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Students wake up every morning staring at their closet wondering what they are going to wear to school making sure that it fits the dress code standards. school dress codes don 't allow you to dress with the trends without getting dress coded. School dress codes is body shaming Girls by what they want to wear to school. Girls have trouble with dress codes because they can 't show their brushed up or any skin on their body that 's distracting. school should have a dress code because students can express their identity through their clothes, show their creative imagination, and dress codes are unfair to girls.

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