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The Fédération des femmes du Québec (Federation of Quebec Women; abbreviated as FFQ) recently had a special assembly in order to clarify its position on whether headscarves should be permitted for people working in the public service. (The question of “reasonable accommodation” for minority groups has been the subject of intense debate in Quebec for the past few years; see here for one overview of a major report that was produced on the subject.)
This assembly was held after the organization expressed last fall that the debate about headscarves was a challenging one for the FFQ, with its commitments to both integration and secularism. That statement can be found in the appendix of this document (in PDF, and in French), which articulates the reflections and proposals of the FFQ’s board of directors regarding the issue.
In brief, the FFQ’s board considered the issue from three angles: secularism, discrimination against immigrant women, and a feminist analysis. From the secularism point of view, they argued that a ban on wearing visible religious symbols is not a neutral ban, since not all religions involve symbols that religious practitioners view as obligatory, while many Muslim women wear it for precisely that reason. While they firmly support the idea of the state itself being religiously neutral (although a place where all are free to practice their own religions), they also argued that the neutrality of the State is not guaranteed simply because religious symbols may be absent.
On the topic of discrimination against immigrant women, they talk about the high level of unemployment among immigrant women (especially, for example, among women of North Africa), about the importance of the State as a major employer, and about fears of a headscarf ban causing further alienation and unemployment for immigrant women. (I do wish they had talked about Muslim women who aren’t immigrants…)
Last, they acknowledge feminist principles as ones that*
are based, among other things, on the necessity of respecting the rhythm, the choices, the values and the needs of the women involved while avoiding applying principles rigidly, through our own frame of reference and our own desire for autonomy and change.
The list of reflections ends with an affirmation that the organization is categorically opposed to any imposition of religious practice, including the imposition of the headscarf.
The special assembly on the issue, held May 9, supported the recommended position, and issued a press release affirming that the headscarf should neither be imposed by the religious community, nor denied by the state. For those who speak French, FFQ’s Michèle Asselin sums up the decision nicely in this video:
So, to recap, the organization’s board of directors publishes recommendations based on series of reflections that they have had, taking into consideration issues of secularism, discrimination against immigrant women, and feminist frameworks. At a general assembly, members of the FFQ vote to endorse the perspective taken by the board of directors, again based on those three bases of analysis. Seems pretty straightforward, right?
Ha. Not a chance. Molehill, meet Kilimanjaro.
The mountain, in this case, is based in the claims being made throughout the media that the FFQ has been infiltrated by Islamists (yes, that is the actual kind of language being used.) These claims come out of a message that Samira Laouni (a community activist and former NDP candidate whom I’ve discussed before) posted on a Muslim discussion board, related to the upcoming FFQ meeting (quoted from this article):
Hello to everyone,
I send you this information that, in my opinion, is of crucial importance.
It appears that the Federation of Quebec Women will hold, on May 9, an extraordinary assembly on the wearing of the veil in the public service. If we are not well enough represented, it is possible that the opinion of the FFQ will join that of the Council of the Status of Women (which has said it is AGAINST the wearing of the veil in the public service), and we will see ourselves obliged to take off our scarves before entering the doors of public buildings.
What we should do? Simply, first, become member of the FFQ (cost: five dollars, you can do it at the organisation’s headquarters.) Second, attend this assembly to make our votes count.
Dear friends, our mobilization for this cause is very urgent and important. If you have other questions, do not hesitate to contact me.
The ethics of joining an organization in order to influence its decisions are a different discussion, although this is not exactly the first time that such a move has been proposed–the idea of joining an organization that is about to make a decision that could potentially affect your access to jobs and services might be just a bit more understandable. Moreover, if the FFQ’s policies did allow someone to join and then be able to vote right away, the move is entirely legal. According to this article, however, the FFQ requires someone to be a member for at least 45 days before they are able to vote, and they have only received seven new memberships in the past six weeks: hardly enough for an infiltration. Laouni’s message was apparently posted March 18, 51 days before the meeting, so anyone who didn’t move on it within the first six days would have been ineligible to vote anyway.
Furthermore, the ultimate decision to oppose the prohibition of headscarves had already been recommended by the FFQ’s board of directors. Even if the “Islamists” had attempted some kind of takeover, the opposition to a headscarf ban was already planned, and the ultimate decision appears to have little to do with any “Islamist” influence. In fact, had the “Islamists” actually infiltrated the FFQ, it is unlikely that the final statement would have included such an emphatic commitment to the organization’s strong stance in favor of secularism and against religious fundamentalism. In other words, I just really cannot understand how or why this ever became an issue.
But there are some good mountain-builders out there. Djemila Benhabib, who seems like a Québécoise version of Ayaan Hirsi Ali, describes the FFQ decision as a result of being “strongly supported by representatives of the Canadian Islamic Congress and Muslim Presence.” She further condemns the FFQ for “sacrificing millions of women who are fighting for their lives” for the sake of “a handful of Islamist militants.” Her (melodramatic) statements have been quoted in many of the other articles about this issue, prompting the the FFQ to issue a response, in which they clarify that they have no connections with either of the organizations that she mentioned, and continue to stand firmly against fundamentalism and extremism. (Just for the record, Quebec doesn’t even HAVE millions of Muslim women, let alone millions who are supposedly “fighting for their lives” against the imposition of the headscarf. *rolling eyes*)
Another article portrays one Muslim woman’s hesitation to join the FFQ (based on her unwillingness to be endorsing some of the other FFQ’s positions, as well as a feeling that a group of new Muslim members might stick out) as an example of her wanting to be more discreet in her takeover attempts, rather than a legitimate counterargument to the strategy suggested by Laouni. The author also takes some of the most inflammatory comments posted by other Muslims on the same site as a way of indicating how scary and intolerant Muslims can be (although I would argue that any site with discussion groups on any topic runs a high risk of being taken over by people with the most offensive and extreme viewpoints, and non-Muslims sure have their share of these too. See the comment section of any newspaper site for examples.)
Even the articles that seem more sympathetic to the FFQ’s decision are often problematic. One journalist writes that “I would say that the Federation of Quebec Women is right, even though I don’t ignore that it was infiltrated by several Islamist apostles.” She goes on to say that
I don’t like the veil either. I also understand the emotions of the Muslim women who have fought against radical Islam in their own countries and who feel betrayed by the principle of tolerance.
This focus on the veil as oppressive and necessarily a sign of “radical Islam” – as something that women should be fighting against – is a common theme in many of the articles. Whether or not they agree with the FFQ decision, most of the journalists seem to at least agree on hating headscarves. In fact, even the FFQ decision said little about the potential that the headscarf could be a positive thing, and their repeated emphasis on rejecting the imposition of religious clothing suggested that, although they weren’t going to come out and say it directly, they remained uneasy with the idea that someone could choose to wear hijab for her own reasons.
While it seems to give a nod to other reasons for wearing hijab, and while it supports the FFQ decision, this article (in English) finishes by emphasizing the stereotype of the oppressed women who are forced to wear the scarf:
Some Muslim women say they choose to wear the hijab. During its hearings, the Bouchard-Taylor commission heard from at least one who did, and who described herself as a feminist.
Prohibiting religious symbols in the workplace would force such women to choose between giving up their religious freedom and giving up their jobs.
And what of those who, as Benhabib says, are forced to wear the hijab by their fathers or somebody else? A ban on religious symbols in the workplace might force them to give up jobs in which they come into regular contact with other Quebec women with different, “liberated” values.
How would isolating these oppressed women help them?
There’s a whole lot more out there on this issue, but you get the picture. Women in hijab are oppressed, and any attempts to argue otherwise are a result of infiltration by Islamist forces.
*All documents and news articles quoted in this article were originally written in French. All quotes are my own translations.