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Niqab Diinishes Liberal Democracy

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The main problem with the niqab, though, is that it diminishes liberal democracy. What separates liberal societies from dictatorships is that the former are open, allow for face-to-face consultation, encourage dissent, and recognize individuals as equals. Liberal societies must allow one citizen to see another citizen’s face when in conversation or contact. When only one party’s face is visible, the informalities of open conversation disappear, body language is eliminated, the natural empathy we humans feel when looking at our fellow human’s face is extinguished. A veil over the face of one citizen permanently alters the terms of the discussion, which is why niqabs have no place in classrooms and other institutions where free discourse is designed
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1. The article that I found is about how the Federal Government was denied the ability to ban women from wearing their niquabs during a citizenship ceremony. The ban on niquabs was first brought to light when a Muslim woman from Pakistan named Zunera Ishaq tried to get Canadian citizenship, but she was unable to do so due to her unwillingness to remove her niquab. In the federal court ruling between the dispute amidst Zunera Ishaq and the government, Judge Keith Boswell stated that denying Zunera Ishaq her right to wear a niquab during her Canadian citizenship ceremony violates her freedom of religion. It was ruled that Zunera Ishaq was allowed to complete the ceremony while wearing her niquab.

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* The article “Reinventing the veil” by Leila Ahmed discusses how the concept of hijabs has changed over time. Back then many people had the assumption the veils would

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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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Title: Wearing Hijab: Uncovering the Myths of Islam in the United States Intro: The short film Wearing Hijab: Uncovering the Myths of Islam in the United States is a 2003 film produced by Mary Ann Watson about Muslim woman and why they wear a Hijab. Purpose:

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The 1st Amendment states Freedom of Religion. I personally think that if it is for that persons religious rights then they should not have to take it off. Now if they are suspected for having something hidden under it than that manager or employee of whatever should politely ask them to show under the burqa, if it is ok then they should be able to wear it, if it is not ok then they should be reported to the police and/or held captive until Police get there. There is also a negative part if the person wearing it clearly has something under it such as a bomb then they should not be able to wear it. Terrorist attacks happen, because there are people out there who are hiding bombs and other weapons under their burqa.

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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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When Mohammad Khatami was elected president and pursued political reform and opposed censorship, everything changed. Censorship was no longer an objective--women wouldn’t have to change the way they look, they could wear what they wanted (to an extent), but they no longer had to have their face covered. According to Satrapi, “In no time, the way people dressed became an ideological sign,, there were two kinds of women; the fundamentalist woman and the modern woman. You showed your opposition to the regime by letting a few strands of hair show. There were also two sorts of men; the fundamentalist man (beard and shirt hanging out), the progressive man (shaved with or without mustache and shirt tucked in.

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To Lughod, this is liberating for women (Do Muslim Women Need Saving? Lughod, 36). Lughod also argues that the veil (i.e. Burqa, niqab etc.) is an appropriate form of dress for the societies in which these women live because it ‘protects’ women from unwanted sexual advances from nonrelative males. Lazreg, on the other hand, believes that women in the West, such as Lughod, romanticize the veil, and that the “glorification of the veil overlooks the experiences of women who have…been socialized into concealing their bodies, and made the veil part of their persona” (Lazreg, Why Women Should Not Wear the Veil, pg. 102). Lazreg is making the argument that Muslim women have been socialized into the politics of the veil and has allowed it to define their piety as

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