Andrea Reed's Thesis
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An Imam Explains Why Muslims Hate Seeing Depictions of the Prophet
NEWS Search canada.com... An imam explains why Muslims hate seeing depictions of the contract in Ontario Bombardier Prophet Muhammad Transportation announced Tuesday that Ontario’s regional Sikander Hashmi of the Kanata Muslim transit agency, Association discusses the Charlie Hebdo Metrolinx, ha... massacre, freedom of speech, and how to fight extremist rhetoric Financial adviser suspended for Sections appropriating clients' money A former financial News adviser with a gambling habit has Entertainme had his permit nt suspended for 10 Life years by the... Business Change in mutual-fund taxation is in the Financial Post Biz Technology Sports Travel Sikander Hashmi, the imam at the Kanata Muslim Association, paying Driving his respects at the site of the Parliament Hill shooting in Ottawa in October. Househunti PHOTO: JULIE OLIVER / OTTAWA CITIZEN ng Obituaries Like 701 Tweet 11 Jobs 89 Ishmael N. Daro Published: January 9, 2015, 4:53 pm Updated: 2 years ago Latest News Video A A A This week’s horrific attack on the offices of the newspaper Charlie Hebdo in Paris has sparked an important discussion Trump Finally Endorses about the power of satire, the right to publish offensive or even House Speaker Paul Ryan 1:33 “blasphemous” materials in a free society, and where freedom of speech and respect for religion overlap and sometimes clash. This Week's Flyers At the heart of the debate is the Islamic prohibition on depictions of the Prophet Muhammad. While there is no specific verse in the Qu’ran that outlaws representations of the prophet, the Muslim holy book discourages idolatry; several hadith — a record of the sayings and actions of Muhammad — HOVER FOR FLYER HOVER FOR FLYER prohibit Muslims from creating images of human figures. -
When Caricature Meets Resistance
Chapter 9 When Caricature Meets Resistance Eva Beate Strømsted Self-censorship? Yes. There wasn’t much of it before, but today it [the satire] is drenched in self-censorship. I feel it affects almost everything I draw now. Earlier I just made a drawing with my opinion, and it got published. But now I think: ‘Okay, if I make it this way, it will not get published.’ Eventually I make a drawing that will be accepted (Cartoonist 3). According to Freedberg (1991), humans have always worshiped and feared images, giving pictures powerful and magical influence, ruining and censoring them. With regards to the art of cartoons, its aesthetics have been seen as a strong political weapon. It is especially within the last decade’s dramatic developments that the thoughts of the Norwegian cartoonist in the above quote must be located. In Paris 7 January 2015, two Islamists, Saïd and Chérif Kouachi, connected to Al-Qaida’s branch in Yemen, forced their way into the office of the French satirical magazine Charlie Hebdo. Armed with assault rifles and other weapons, they killed 12 people and injured 11 others, all because of Charlie Hebdo’s drawings of Muhammad (Samuelsen 2015). However, the magazine has always published cartoons insulting whomever, often in a completely disrespectful manner, and the assassinations at Charlie Hebdo must be seen as an extension of the cartoon controversy that started ten years earlier. In 2005, Flemming Rose, the culture editor of the Danish newspaper, Jyllands- Posten, wanted to contribute to the debate about criticism of Islam and self-censorship among European artists. -
Chapter I Introduction
CHAPTER I INTRODUCTION This first chapter outlines the main background and problem identification as the introductory gate of the research in order to have a better a comprehension toward the research topic. I.1. Background In mass communication, the written culture has progressively been overshadowed by an audiovisual culture. Parsa (2004) explains that in the present day, what was previously pages worth of documentation could easily be told in a 2-hour movie or a 60-minute documentary. An emphasis on visual messages does not necessarily mean that words are less important. The most powerful and meaningful messages are combined with words and pictures. Considering the rapid developments in technology, we are gradually moving toward a visually mediated society. The world has been caught up in an ever-flowing process, which can only be explained through the unique rules of an ‘audio-visual language’ with the invention of photographs, cinemas and televisions, which are used to record both still and moving images, although the ‘written language’ is still remains fundamental to the construction of meaning and the meaning itself. To facilitate a better understanding toward the written narratives, supporting images can be found in cinemas, newspapers, magazines, books, posters, computer screens, television screens, clothes and even restaurant menus. (Parsa 2002, 844). Image has in fact a dual nature, being both concrete and capable of expressing larger meanings symbolically and metaphorically as it speaks within an experiential, assosiationistic, and holistic logic (Barry 1997, 122). Parsa (2004) tries to break down the strength of visual image that differs from written text, as quoted from Schneider & Raue: 1 Visual image is neither good nor bad information compared to texts. -
9 Charlie Hebdo Case Study
Putri, et.al., Charlie Hebdo Case Study: Public Order as a Limit… 9 CHARLIE HEBDO CASE STUDY: PUBLIC ORDER AS LIMIT TO FREEDOM OF EXPRESSION* Devita Kartika Putri** and Agam Subarkah*** Abstract Intisari The freedom of expression is not an Kebebasan berekspresi bukan merupakan absolute right. It comes with limited hak mutlak. Terdapat keterbatasan dari limitations set out in the ICCPR and ECHR— ICCPR dan ECHR— yang berlaku kepada applicable to France, taking into account Prancis, dengan mempertimbangkan public order, ensuring the rights of others, ketertiban umum, menjamin hak-hak orang and it needs to be prescribed by law. A lain, dan perlu ditentukan oleh hukum. state may give its full support to the Sebuah negara dapat memberikan dukungan freedom of expression, but when its penuh terhadap kebebasan berekspresi, exercise is no longer harmless, one must tetapi ketika implementasinya tidak lagi question the extent of such freedom; how it berbahaya, harus dipertanyakan sejauh must be compatible and in respect with mana kebebasan tersebut; bagaimana other rights that are as important as the kebebasannya kompatibel dan sehubungan freedom of expression. This article seeks to dengan hak-hak lain yang sama pentingnya see how the limitation to freedom of dengan kebebasan berekspresi. Naskah ini expression can be applied in relation to berusaha untuk melihat bagaimana post Charlie Hebdo event. pembatasan kebebasan berekspresi dapat diterapkan dalam kaitannya dengan kasus Charlie Hebdo. Keywords: Charlie Hebdo, freedom of expression, public order, respect for religion, responsibility to protect, human rights. Kata Kunci: Charlie Hebdo, kebebasan berekspresi, ketertiban umum, menghormati agama, tanggung jawab untuk melindungi, hak asasi manusia. -
AHA 2010 Freedom of Expression and the Rights of Women
www.theAHAfoundation.org FREEDOM OF EXPRESSION AND THE RIGHTS OF WOMEN Political Islam’s threat to freedom of expression is bad for everyone, but hurts women the most December 2, 2010 Published by the AHA Foundation The AHA Foundation 130 7th Avenue, Suite 236, New York, NY 10011 [email protected] Table of Contents Executive Summary & Recommendations 3 Introduction: The Price of Freedom of Expression 6 Section 1: The Importance of Freedom of Expression for the Rights of 7 Muslim Women in Western Countries Section 2: Political Islam and Multiple Levels of Pressure against Freedom 10 of Expression 1) Global Political Pressure 12 2) Lawsuits and Legal Tactics Pressuring Individuals—the Fight in the 25 Courts 3) Pressure through Physical Threats to Individuals 31 4) Internal Pressures: U.S. Institutions, Fear, and Self-Censorship 39 Section 3: The Effects of a Climate of Domination 48 Conclusion: A More Effective Response in the United States and Other 52 Western Countries References 55 2 Executive Summary Supporters of political Islam have launched a multifaceted assault on the principles of freedom in the West. Political Islam includes the establishment of Sharia (the body of Islamic religious law), which contains harsh restrictions on freedom of expression, as well as harsh punishments for apostasy and blasphemy and standards at odds with modern Western norms of gender equality. Political Islamists are actively attempting to extend the reach of Sharia over Western cultures and legal systems. This report addresses how, through means of actual physical violence, threats and intimidation, legal action, and political pressure, the emancipation of Muslim women is stunted if not ground to a halt. -
The Aftermath of Charlie Hebdo
THE READER A publication of the McCandlish Phillips Journalism Institute The Aftermath of Paul Marshall Charlie Hebdo: Blasphemy, Free Speech and Freedom of Religion A talk by Paul Marshall at The King’s College in 2015 My thanks to The King’s College for having But one of the first points I want to make is me here and to the audience for coming to these particular instances are markedly atypical this presentation. The massacre of cartoonists of accusations of blasphemy or insulting Islam at Charlie Hebdo was exactly four weeks ago worldwide. In a book which Professor Glader Paul Marshall is the Wilson Distinguished today. We may add to that that last Saturday mentioned, Silenced, we surveyed accusations Professor of Religious Freedom and research in Denmark there was the attempted murder — sometimes by the government but more Professor in Political Science at Baylor of Lars Vilks, a Swedish cartoonist who did often by private parties — of insulting Islam University, Senior Fellow at the Hudson the famous Mohammad as a roundabout dog or blasphemy in some 26 Muslim majority Institute’s Center for Religious Freedom, cartoon in 2008. These things are happening countries and in about 14 western countries. Senior Fellow at the Leimena Institute, more and more. We cover thousands of cases involving millions Jakarta, and Visiting Professor at the What I want to do is put these things in a of people. This is a worldwide phenomena. The Christian University of Indonesia. He is the author and editor of more than 20 books on larger context, a global context. -
Slamic Studies, Pp
ISL M20/REL M20 RE: Resubmission of GE Application for designation in “Foundations of Society and Culture Areas” To the GE Committee: I’m writing to resubmit my course materials for “ISL M20/REL M20-Introduction to Islam” for designation as a GE course which fulfills requirements for the following Foundations of Society and Culture areas: Historical Analysis and Social Analysis. I received the following feedback from the committee after their review of the course material for designation in these categories last year. (I would like to add here that due to some administrative turn over in different departments, the feedback was not conveyed to me until a few weeks ago. I am therefore taking this opportunity to resubmit the GE application with the clarification sought by the committee.): The committee was impressed by the course and sees it as a better fit into either Social or Historical Analysis than Literary Cultural or Philosophical Linguistic Analysis. However, the use of primary sources for Historical Analysis was unclear. The committee felt the course was missing a clear explanation of an introduction to historical or social methodologies. Clarification: The “Introduction to Islam” course is thematically organized such that I cover nine main topics over the course of the quarter. These include “Late Antiquity and Pre-Islamic Arabia,” “Prophet Muhammad and his Legacy,” “The Qur’an,” “Sufism,” and “Islamic legal interpretation,” among others. In reviewing each one of these topics, I follow the following schema: a) An overview which covers the history of the topic from understandings/trajectories in early Islam up to the modern period b) An exploration of contemporary approaches to the topic and how it figures in confessional and non-confessional discourses c) An analysis of one or more primary source(s) relevant to the selected topic and one or more academic research articles. -
Unit 5: the Post-Classical Period: the First Global Civilizations
Unit 5: The Post-Classical Period: The First Global Civilizations Name: ________________________________________ Teacher: _____________________________ IB/AP World History 9 Commack High School Please Note: You are responsible for all information in this packet, supplemental handouts provided in class as well as your homework, class webpage and class discussions. What do we know about Muhammad and early Muslims? How do we know what we know? How is our knowledge limited? Objective: Evaluate the primary sources that historians use to learn about early Muslims. Directions: Below, write down two things you know about Muhammad and how you know these things. What I know about Muhammad... How do I know this …. / Where did this information come from... Directions: Below, write down two things you know about Muslims and how you know these things. What I know about Muslims... How do I know this …. / Where did this information from from... ARAB EXPANSION AND THE ISLAMIC WORLD, A.D. 570-800 1. MAKING THE MAP 1. Locate and label: 4. Locate and label: a Mediterranean Sea a Arabian Peninsula b Atlantic Ocean b Egypt c Black Sea c Persia (Iran) d Arabian Sea d Anatolia e Caspian Sea e Afghanistan f Aral Sea f Baluchistan g Red Sea g Iraq h Persian Gulf. 2. Locate and label: h Syria a Indus River i Spain. b Danube River 5. Locate and label: c Tigris River a Crete b Sicily d Euphrates River c Cyprus e Nile River d Strait of Gibraltar f Loire River. e Bosphorus. 3. Locate and label: 6. Locate with a black dot and a Zagros Mountains label: b Atlas Mountains a Mecca c Pyrenees Mountains b Medina d Caucasus Mountains c Constantinople e Sahara Desert. -
World Religions in Greater Indianapolis Teaching Module
World Religions in Greater Indianapolis Teaching Module Teacher Name: Tanya A. Martin Humanities Discipline: Philosophy (Ethics) Date: May 12, 2016 World Religion: Islam Teaching Module Title: On what Basis Do Islamic Extremists react so violently against satires featuring illustrations of Mohammed? Teaching Module Goals: I agree with all right-thinking people that violence and senseless killing at the hands of terrorist groups of any faith is unacceptable for any reason. I also believe that many people know very little about Islam and only see it as a violent, hate mongering religion due to various terrorist attacks that have been perpetrated by fundamentalist extremists who happen to be Muslim. In this teaching module, I am particularly concerned with the carnage that extremists claim is vengeance that appears to stem from their notion of ridiculing Mohammed. In the interest of peace and religious tolerance, my primary goal is to discuss where this idea originates. A further goal is to open minds to the assertion that we are each responsible not only for what we actually do, but also accountable for what we cause and or allow to happen. Assigned Readings and Websites: http://www.archives.gov/exhibits/charters/bill_of_rights_transcript.html (SEE First Amendment to the US Constitution Bowker, John. World Religions: The great faiths explored and explained ISLAM pages 176-195 (SEE REVERENCE FOR THE PROPHET and A Perfect Example of Living) (SEE commentary under a featureless depiction of Muhammad) page 181 http://www.cnn.com/2015/01/07/living/islam-prophet-images/ -
Why the First Amendment Must Protect Provocative Portrayals of the Prophet Muhammad Daniel Ortner
Northwestern Journal of Law & Social Policy Volume 12 | Issue 1 Article 1 Winter 2016 The eT rrorist's Veto: Why the First Amendment Must Protect Provocative Portrayals of the Prophet Muhammad Daniel Ortner Recommended Citation Daniel Ortner, The Terrorist's Veto: Why the First Amendment Must Protect Provocative Portrayals of the Prophet Muhammad, 12 Nw. J. L. & Soc. Pol'y. 1 (2016). http://scholarlycommons.law.northwestern.edu/njlsp/vol12/iss1/1 This Article is brought to you for free and open access by Northwestern University School of Law Scholarly Commons. It has been accepted for inclusion in Northwestern Journal of Law & Social Policy by an authorized editor of Northwestern University School of Law Scholarly Commons. Copyright 2016 by Northwestern University Pritzker School of Law Vol. 12, Issue 1 (2016) Northwestern Journal of Law and Social Policy The Terrorist’s Veto: Why the First Amendment Must Protect Provocative Portrayals of the Prophet Muhammad Daniel Ortner1 I. INTRODUCTION On Wednesday, January 7, 2015, armed gunmen entered the offices of French satirical magazine Charlie Hebdo and killed employees and editors of the magazine in probable retaliation for the publication of satirical cartoons depicting the Prophet Muhammad.2 The attack on Charlie Hebdo has contributed to the debate over whether publication of speech that is likely to provoke violent reactions from religious extremists should be permissible.3 Some have argued that such speech should be prohibited in order to prevent responsive violence and terrorism.4 Recently, a school of journalism dean argued in USA Today that the publication of cartoons that insult the Prophet Muhammad 1 Daniel Ortner, J.D. -
The Offensive Depictions of Prophet Muhammad (SAW) in Western
Volume 4, Issue I Journal of Islamic Thought and Civilization Spring 2014 The Offensive Depictions of Prophet Muhammad ( SAW ) in Western Media and its Consequences Aijaz Ahmad Khan PhD Scholar Mewar University, Rajasthan, India Abstract The controversies and provocations generated by the West and its media over depictions of Prophet Muhammad (SAW) are not only related to recent caricatures or cartoons but are also about the display of historical artwork. Recently, many Western organisations, newspapers, magazines, social networks and even websites organised seminars and events like the cartoon "Everybody Draw Mohammed Day!" to hurt and provoke the Muslim world. Muslims believe that visual depictions of all the Prophets should be prohibited and are particularly averse to visual representations of Prophet Muhammad (SAW). The key concern is that the use of images can encourage idolatry. Islam does not allow the depictions of Prophet Muhammad (SAW); to do so goes against the faith of the Muslims and hurts their emotions. This article will focus on providing an analysis of the distorted images, fabricated views, and overgeneralizations which typically characterize Western representation of the Prophet (SAW) of Islam with reference to some particular incidents, chiefly the Charlie Hebdo controversy, Danish newspaper, controversial movie Innocence of Muslims, animated films and social networks. This analysis comprises of works by both Western and Muslim thinkers; it also includes biased and moderate/ fair views depicted in the Western media. Keywords: Portraits of Prophets ( AS ), Drawings, Calligraphy, Media, Image Building Introduction The negative representation of Muslims and Prophet Mohammed ( SAW ) in Western media is not a recent fabrication. -
The Danish Cartoons and Modern Iconoclasm in the Cosmopolitan Muslim Diaspora Jytte Klausen
Harvard Middle Eastern and Islamic Review 8 (2009), 86–118 The Danish Cartoons and Modern Iconoclasm in the Cosmopolitan Muslim Diaspora Jytte Klausen Twelve caricatures or cartoons of the Prophet Muhammad were pub- lished in Jyllands-Posten, a Danish newspaper, on September 30, 2005. Two weeks later, the Danish prime minister, Anders Fogh Rasmussen, was presented with two letters. One was a letter of complaint from a group of ambassadors representing eleven Islamic countries in Den- mark. A nearly identical letter arrived from the Organization of the Is- lamic Conference (OIC), an intergovernmental organization of ªfty- seven Muslim countries, which coordinated the diplomatic protests against the cartoons. Coinciding with the arrival of the letters, three thousand Danish Muslims demonstrated in Copenhagen, demanding an apology from the newspaper for insulting Muslims by printing images of the Prophet. Four months later, violent demonstrations were held from Nepal to Nigeria. The cartoons commanded global attention. Nearly 80 percent of the individuals included in a thirteen-country public-opinion survey con- ducted by the Pew Global Attitudes Project in 2006 had heard about the cartoons, a number that rose to 90 percent in Jordan and Egypt and in the four European countries surveyed. The survey also showed an over- whelming inclination to attribute fault to the other side. Muslims thought that Western arrogance was at fault; non-Muslim Westerners thought that Muslims were at fault.1 The cartoons are still available on many Internet sites.2 During the conºict, writers in the Western press often argued that Muslims are pious iconoclasts who have their own religious and politi- cal reasons for wanting to restrict non-Muslims’ use of images.