영국의 무슬림 ‘베일(veil)’ 논쟁
British ‘Veil’ Affairs
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This paper deals with the controversy over Muslim veils such as hijab, gilbab and niqab in today’s Britain. Jack Straw, Labor politician and former foreign secretary, wrote a column on niqab in The Lancashire Telegraph on October 6, 2006. In this column he said that niqab was “a visible statement of separation and of difference.” That triggered severe disputes over muslim veils in Britain. Straw’s attack on niqab can be taken as a symptom of the crisis of multicultualism and a sign of “the assimilationist turn.” That means a certain change has been in progress in the British policy of migration and race relations, from liberal and multicultural integration to cohesion and assimilation. Throughout the veil affairs, veiled Muslim women have been victimized and Muslims demonized. Unlike in France, however, no regulationist laws on niqab and burka has been legislated in Britain. The cases of Shabina Begum and Aishah Azmi shows that the right to learn or teach could be rejected on the grounds like security, hygiene and so on. Despite that, it is still true that no laws exist yet to prohibit women from wearing hijab and niqab in public space in Britain. The insecure balance between multiculturalism and liberalsim is still at work in Britain. But if Islamophobia as a form of ‘new racism’ becomes even stronger, the unstable equilibrium could collapse and it will subsequently fuel the Islamic fundamentalism on that account.
Abstract
This paper deals with the controversy over Muslim veils such as hijab, gilbab and niqab in today’s Britain. Jack Straw, Labor politician and former foreign secretary, wrote a column on niqab in The Lancashire Telegraph on October 6, 2006. In this column he said that niqab was “a visible statement of separation and of difference.” That triggered severe disputes over muslim veils in Britain. Straw’s attack on niqab can be taken as a symptom of the crisis of multicultualism and a sign of “the assimilationist turn.” That means a certain change has been in progress in the British policy of migration and race relations, from liberal and multicultural integration to cohesion and assimilation. Throughout the veil affairs, veiled Muslim women have been victimized and Muslims demonized. Unlike in France, however, no regulationist laws on niqab and burka has been legislated in Britain. The cases of Shabina Begum and Aishah Azmi shows that the right to learn or teach could be rejected on the grounds like security, hygiene and so on. Despite that, it is still true that no laws exist yet to prohibit women from wearing hijab and niqab in public space in Britain. The insecure balance between multiculturalism and liberalsim is still at work in Britain. But if Islamophobia as a form of ‘new racism’ becomes even stronger, the unstable equilibrium could collapse and it will subsequently fuel the Islamic fundamentalism on that account.
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