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Why Australia needs a ‘burqa ban’

By James Mangisi - posted Tuesday, 24 August 2010


What you have to understand, and what many moderate and liberal thinkers fail to comprehend, is that the women who “choose” to wear the burqa and niqab do so under the greatest threats of violence. These need not be physical violence from a husband, father, brother, or neighbour (although these do occur), they need not come from the cultural scorn and social rejection they may be subject to. The coercion I’m talking about is the threat of unimaginable violence, retribution and hellfire in the afterlife.

Current commentary which calls the wearing of the burqa a “choice” comes primarily from many liberal thinkers and academics who are unable to appreciate what it means to be a believer. While a sceptic like myself can maintain that the burqa wearers’ fear of Allah is as delusional as fear of coal from Santa on Christmas, their fear is very real to them and a formally and culturally enforced form of coercion. And it is this that moves the burqa and niqab outside the boundaries that let it be defined as a choice, and illustrate clearly and indisputably the tyrannical subjugation that it is.

An attempt to broaden this discussion was recently made in “The West veils plenty when it condemns the burqa” (The Age, May 16, 2010) by Liz Conor from the University of Melbourne, who asked questions like - What if Muslim women look at Western women’s made-up faces and see gender oppression? And what if Western women are deeply attached to traditions that in their origin were patently oppressive?

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Both of these questions appear to have value. Of course there are numerous forms of western gender oppression that Australian women are subject to. However, the decision over the oppressiveness of western displays of female expression - like make-up, plastic surgery, high heels and so on - is ultimately left at the discretion of the individual woman. Wearing skirts over pants, stilettos or sneakers, lipstick verses chapstick, is ultimately an expression of the individual, and her femininity. If she finds any of the former to be in the category of oppressive gender control, she is free and proud to refuse to comply - and importantly, women who disagree remain free to explore more traditional and stereotypical expressions of womanhood. Moreover, none of these choices invoke the threat of physical, psychic or cosmic violence and coercion of the burqa. The context is the key: individual freedoms must conform with the law and with civil and political rights.

Conor raises the issue of women in Australia taking men’s names when they marry. But this too is misleading. Many don’t get married at all. And those that do have a variety of options. Many do go the traditional way, opting to take on their partner’s name, some hyphenate and some, like my mother, keep their own surname as an expression of feminist principles and maintenance of their personal identity. Underlying all of this is commitment to the ongoing discussion of female identity.

Lastly, it’s important to consider the implications of the reverse argument. If we are to accept the burqa and niqab, what will it do to Australia if such notions are normalised and legitimised? Are we to teach Australian girls they should always be proud to show their face and have a voice in society … unless they’re Muslim? That women’s rights are inalienable and worth fighting for, except where gender oppression is religiously or culturally endorsed?

Australian men and women have fought bravely over many generations for the right of all people, men and women, Aboriginal and white, local and migrant, to participate fully in public life. No one is forced to participate but we have firmly established the principle that no one can be excluded by virtue of their gender, race, sexuality, age, culture or religious dogma. Acceptance that any one section can be denied public participation by their own religion and community is an affront that diminishes us all. This is the Australian tradition.

The justification for a burqa ban is clear and the reasons backing such legislation overwhelmingly stack up on the side of social justice and individual freedom. We should relish exploring such a venture.

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About the Author

James ‘U Mangisi is a social and environmental scientist. As an environmentalist, ethicist and atheist, he wishes to promote two ideals in society - sustainability and secularism. See his blog at Ask an Atheist.

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