The Role Of Media In Addressing Issues Of Muslim Women’s Rights In The Context Of Racism And Islamophobia In The UK

Discrimination faced by Muslim women in various aspects of life

The discussion highlights the role of media on the rights of Muslim women in the context of protest against racism and Islamophobia in UK. This article looks at the manners by which individuals from the dark and minority ethnic populace keep on being seen as dangerous and degenerate, testing the claim that we are presently living in a post-race state. The article considers how race and bigotry are still truly, used to socially arrange society—and particularly criminalize those dark and minority ethnic gatherings of (genuine or saw) Muslim foundation.

Muslim and non-Muslim women are the subjects of the paternalistic, anti Muslim patriotism. The ‘abuse’ of Muslim ladies by their men folk is utilized to depict Islam as innately sexist and harsh, while examples of Muslim men pestering and sexually striking non-Muslim ladies have set off a nationalistic reaction established on the insurance of ‘our ladies’. This gendered talk enables Muslim misogyny to be depicted as a danger to national security, as lines of association are drawn between the abuse of ladies and worldwide fear based oppression(Aqueel 2018).The accomplishment of this rationale relies upon the clouding of misanthropic components of standard Australian culture, empowering an essentialist bifurcation of ‘libertarian West’ versus ‘abusive Islam’.

Some of the major queries that can be highlighted are:

How Racism Prevents the Empowerment of Muslim Girls and Women?

Muslim ladies confront separation in the working environment, as well as in training and inside their own particular groups. Camouflaged speculations turn out to be potentially the most essential factor when a Muslim woman precedes a talking board, more so if she is wearing a headscarf (Ajanovic, Mayer and Sauer 2015). She may be single yet her business wants once she is hitched and starts a family may be tended to. She may have gotten a degree in the wake of living three years of living a long way from home yet her availability in having the ability to navigate the country and stay overnight for social events in different urban groups will be addressed(Smith 2016). One response has been to propose Muslim women evacuate the hijab to keep up a key separation from isolation. Other than neglecting the path that there are various non-hijab wearing Muslim women in the UK who in like manner defy isolation and Islamophobia (Jamil 2016), Energetic Muslim young women should be outfitted with mentoring openings from an early age. Not only will this assistance them in their employment objectives, be that as it may it will moreover empower them to develop the fundamental thinking aptitudes anticipated that would challenge any man driven auras up ’til now stowing away around them.

Impact of racist and Islamophobic attitudes on the lives of Muslim women

Although it is widely used in international media, why the term “Islamophobia” still appears in quotes? Does it imply that the meaning of Islamophobia is not still clear?

The articulation “Islamophobia” to portray against Muslim antagonistic vibe in Europe and North America is winding up progressively normal (Terman 2017). Despite the fact lies that the utilization of this articulation is still not vogue. One would already be able to discover various books, articles and sites that explain the wonder of “Islamophobia”(Carland 2018). The perspectives on “Islamophobia” are very assorted, extending from individuals toward one side of the range who don’t trust that there is any critical against Muslim threatening vibe in Europe and North America and no requirement for the expression “Islamophobia”, to those on the opposite end of the range who as often as possible summon the expression “Islamophobia” to portray apparent antagonistic vibe towards Muslims or Islam.

While such a large number of cases of what constitutes “Islamophobia” are displayed, little exertion is dedicated to illuminating what does not constitute “Islamophobia”. As the across the board utilization of the articulation “Islamophobia” is expanding, the risk of an obscure and wide definition winds up noticeably clear. Without a sensible push to outline what is and what isn’t “Islamophobia”, this term could be effectively used to demonize or smother real reactions of Muslim society, culture or philosophy. Notwithstanding the ambiguity of the “Islamophobia” articulation, another upsetting part of this neologism is the way that it summons the mental idea of “fear”. Fears fall under the class of tension issue and portray neurotic feelings of trepidation. 

How effective is Islamophobia on Muslim women?

Sexual orientation parts have additionally included noticeably in the turbulent. European civil arguments on movement and Muslims, as observed, for instance, in French restriction on having headscarves in institutions and the crime of Dutch movie producer and writer Theo Van Gogh, following the arrival of the film, Submission, portraying Quranic verses put over a stripped lady(Awan and Zempi 2016). These level headed discussions compare Islam with misogyny, which is hollowed contrary to the accepted sex uniformity of Western social orders.

Research has discovered that Islamophobic loathe wrongdoing excessively influences Muslim ladies, as the individuals who wear headscarves or different religious dress are all the more identifiably Muslim when contrasted and Muslim men. the ascent in Islamophobia influences ladies’ support in the working environment. Dr Anthony Heath and Dr Asma Mustafa revealed to us that Islamophobia was causing a ‘chill factor'(Garner and Selod 2015), whereby the discernment and dread of separation or even threatening vibe of partners was putting Muslim ladies off applying for specific employments.

Role of media in highlighting the voices of Muslim women

How to improve the implementation of equality law in cases of discrimination against Muslim women in the context of women’s right

Truly, women were prohibited from political life and basic leadership platforms. Ladies’ fights for investment in the general population and in the field of politics reverts back to centuries have and proceed with the new era. As per the Universal Declaration of Human Rights, every person has the privilege to take part in the legislature of their nation. The primary errands of the Commission on the Women’s status was to compose the 1952 Convention on the Political Rights of Women. The Convention on the Elimination of All Forms of Discrimination against Women expands on past traditions and Article 7 and Article 8 of the convention ensures the privilege of ladies in each field (Krook 2016).Regardless of the difficulties that the post-struggle vacuum postures for the pleasure in ladies’ human rights, it can likewise be seen as an open door for change—to change the societal structures and standards set up before the contention which added to the viciousness against ladies in any case. To guarantee this change, it is basic to consider ladies’ different parts and assorted encounters of contention, as casualties as well as warriors, as a major aspect of sorted out common society and as human rights safeguards, as individuals from protection developments, and as dynamic operators in both formal and casual peace forms (Zempi and Chakraborti 2015).The interrelatedness and relationship of human rights expect regard for be paid to every human right of ladies and young ladies in struggle and post-strife, both common and political rights, and social, financial and social rights. The same applies to transitional equity changes: securing every single human right of ladies and young ladies is imperative for full post-struggle change.

Thus it can be concluded that Muslim women faces various kinds of violence in the name of the social patriarchy norms. Their voice are quieted, they are tortured and home arrested by the men in the name of Islamphobia which is a serious threat to the society. They are also discriminated in the context of race in their day to day life. The chosen article depicts that the media plays and can further play an important role in exposing the voice of Muslim women facilitating their inherent rights as a human being. 

References

Ajanovic, E., Mayer, S. and Sauer, B., 2015. Natural enemies: articulations of racism in right-wing populism in Austria. Casopis za Kritiko Znanosti, (260), p.203.

Aqueel, M. (2018). Muslim women speaking up against violence are silenced. We must amplify their voices | Maliha Aqueel. [online] the Guardian. Available at: https://www.theguardian.com/commentisfree/2018/jan/03/muslim-women-speaking-up-against-violence-are-silenced-we-must-amplify-their-voices [Accessed 13 Jan. 2018].

Awan, I. and Zempi, I., 2016. The affinity between online and offline anti-Muslim hate crime: Dynamics and impacts. Aggression and violent behavior, 27, pp.1-8.

Carland, S. (2018). If you want to know about Muslim women’s rights, ask Muslim women | Susan Carland. [online] the Guardian. Available at: https://www.theguardian.com/world/2017/may/07/if-you-want-to-know-about-muslim-womens-rights-ask-muslim-women [Accessed 13 Jan. 2018].

Garner, S. and Selod, S., 2015. The racialization of Muslims: Empirical studies of Islamophobia. Critical Sociology, 41(1), pp.9-19.

Jamil, L., 2016. A New Intersectional Model to Illuminate the Workplace Discrimination of Arab-American and Muslim Women in the US. Philologia, 8.

Krook, M.L., 2016. Violence against Women in Politics: A Rising Threat to Democracy Worldwide. article présenté au 24ème Congrès mondial de science politique, Poznan, Pologne, pp.23-28.

Smith, A., 2016. Heteropatriarchy and the three pillars of white supremacy: Rethinking women of color organizing. Women in Culture: An Intersectional Anthology for Gender and Women’s Studies, p.404.

Terman, R., 2017. Islamophobia and Media Portrayals of Muslim Women: A Computational Text Analysis of US News Coverage. International Studies Quarterly, 61(3), pp.489-502.