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SOSC 1350 Lecture Notes - Ahmadiyya, Amanullah Khan, Hijab

Social Science
Course Code
SOSC 1350

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January 29th, 2014 Harliv Singh
212 607 289
“Culture” and “Multiculture”
Tanisha Ramachandran, “No Woman Left Covered: Unveiling and the Politics of
Liberation in Multi/interculturalism” (K)
This article discusses a specific provincial ban in 2007 that was one of the numerous
veiling bans in Quebec. By banning the hijab from certain public spheres, it goes to show that
Canada sees the hijab on a woman’s body to be perceived as threatening. Quebec announced that
young Muslim girls were not allowed to participate in sports in various regions of the province if
they did not unveil. This was in part due to the hijab being viewed as a signifier of oppressed
Muslim women. Ramachandran argues that in the dominant Canadian consciousness, "the hijab,
a piece of cloth, is the symbol for the abhorrent nature of Islam” and that the hijab threatens
Western conceptions of modernity.
Amanullah De Sondy, “Searching for the Colorful Faces of Muslim Men” (K)
De Sondy’s article illustrates how Euro-American mainstream media sensationalizes
Muslim men as always bearded, overly-traditional religious extremists that all look, act, and
think the same. I believe that stereotypical images of Muslim men flood the news channels and
newspapers to create an consistent image that gets imbedding in societies minds and evokes
some short of fear. This stereotype ignores the overwhelming diversity of what it means to be a
Muslim man. The many types of Muslims; Sunni, Shi'a, Ahmaddiya, Ismaiili and Alawi,
represents one of the ways that diversity exists between the Islamic Communities. As De Sondy
states, “no two Muslims are the same,” and the perception of what it means to be a Muslim
deeply influences his piece.
Sonia N. Lawrence, “Cultural (In)Sensitivity: The Dangers of a Simplistic Approach to
Culture in the Courtroom” (K)
In this article, Lawrence examines the ways in which courtrooms recognize, react to and
thereby create cultural information. She characterizes this process as a form of "cultural racism"
despite the fact that it is often intended to reflect a "sensitive recognition of difference."
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