麦吉尔代写作业:英国的穆斯林家庭

2017-06-29 22:37

第三代英国出生的穆斯林家庭不再把自己当作移民，尽管作为一个英国穆斯林的意思仍然是一个正在谈判的概念。我们的身份被我们自己对历史的理解所定义，就像我们如何看待别人看待我们一样。近年来，穆斯林的身份与世界事件紧密相连，并在媒体上表现突出。自2001年9月11日以来，穆斯林一直遭到绝大多数敌对媒体的轰炸，政府显然有意攻击穆斯林公民的自由和人权。Salma Hafejee描述了一个事件，引起不寻常的感情在她21岁的儿子。在一部关于“我们的生活”的电影中，她探讨了穆斯林妇女在布拉德福德的见解和经历，她讲述了她儿子到巴塞罗那的周末访问的故事。巧合的是，在他旅行的周末有一系列与被描述为恐怖活动连接在巴塞罗那被捕。在他回家的路上，她的儿子被警察接了好几个小时。她说他一直觉得自己是英国人，相信英国护照会保护他，但他第一次感到自己家里有外星人。（说出来，2009）人们可以很好地想象，这种经历和不断的关于他对媒体信仰的负面印象一定是令人困惑的。当然在这种敌意和“其他”长这样，社区会有一种倾向，紧密团结、寻求安慰、保护和安全。这种情况可以被视为一些理由为什么穆斯林社区转向穆斯林学校保留他们的社会身份和穆斯林的做法。教育改革法案的1988个州，学校应该“促进精神、道德、文化、心理和身体发育的学生在学校和社会…“一些穆斯林开始质疑一个非穆斯林的教育环境能够充分满足需要为他们的孩子。1944的《教育法》使宗教成为学校唯一必修的科目，但宗教的教学相对肤浅，这意味着从宗教观念很重要的人的角度来看，主流的SC。
麦吉尔代写作业:英国的穆斯林家庭
Third generation British-born Muslim families no longer think of themselves as immigrants, although what it means to be a British Muslim is still a concept being negotiated. Our identities are defined as much by our own understanding of our histories as by how we think others perceive us. In recent years, the identity of Muslims has been tied up with world events and striking representations in the media. Since September 11th, 2001, Muslims have been bombarded by an overwhelmingly hostile media and a government apparently intent on impinging on the liberties and human rights of its Muslim citizens. Salma Hafejee described an event that evoked not uncommon feelings in her 21 year old son. Speaking on a film for "Our Lives", a project which explored the insights and experiences of Muslim women in Bradford, she told the story of a weekend visit her son took to Barcelona. Coincidently, on the weekend of his trip there had been a series of arrests made in Barcelona in connection with what had been described as terrorist activities. On his return home, her son was met by police and questioned for several hours. She said he had always felt British and believed that his British passport would protect him, but for the first time he felt an alien in his own home. (Speak-it, 2009) One can well imagine that this experience and the constant barrage of negative images relating to his faith in the media must have been bewildering. Naturally surrounded by such hostility and "other"ised in this way, a community would have a tendency to close ranks and look inward for comfort, protection and security.This situation can be seen as some justification for why the Muslim community turned to Muslim schools to preserve their communal identity and Muslim practices. The Education Reform Act 1988 states that schools should "promote the spiritual, moral, cultural, mental and physical development of pupils at the school and in society..." Some Muslims were beginning to question whether a non-Muslim schooling environment would be able to adequately fulfil that need for their children. The Education Act of 1944 made religion the only subject it was compulsory to teach in school, but the teaching of religion is relatively superficial, meaning that from the perspective of those for whom a religious ethos is important, mainstream sc

• 上一篇：麦吉尔代写Assignment：资本风险
• 下一篇：麦吉尔代写Assignment:研究的数据分析