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Chronicles of a Tragedy Unveiled – Global Issues

Vanilla S. Kulkarni
  • Idea by Vani Kulkarni (Philadelphia)
  • Joint press service

Interestingly, muslims used the same description of munda and hinda except from a different angle: “we are muslim as munda to take advantage of the resources provided by the government”, a Muslim household members commented, “but we are forced to go ahead because the Hindus have pushed us hinda (behind) in accessing higher quality resources. ”

While such dissonance with the sharing of valuable resources with a group of different religions has been cited, it is the dress code – wearing hijab, burqa and niqab that makes segregation. binary – hinda and munda, sharpened.

One Hindu woman’s comment summed up such a feature: “How can we access health insurance when a large number of Muslim women wear long headscarves and long burqas? always in line before us? The coats certainly help hide their faces, but the dress also makes them blindfolded by hospital staff and that’s how they get ahead of us when it comes to using up all our time and space in the hospital. The burqas can hide our faces but they also make us invisible to doctors and nurses because we are hidden behind their large burqas, and so they are left behind.”

The Burqa ban is not unique to Karnataka. Many countries in the West have banned these outfits, and the reasons for the ban globally include concerns about national security, integration into mainstream society, and feminist arguments, such as promote women’s liberation. However, the cultural context in which the ban operates is certainly unique and needs to be explored. In Karnataka, bans have emerged in colleges and in the education sector in general, but evidence of the response to the advent of health services shows that discord has deepened and spread. much broader. Although the ban is officially justified on the grounds of uniformity and the wearing of the headscarf is not considered necessary for religious practice, such a top-down rationale should be understood in the context of perception. local everyday culture that Muslims are a threat to their fair share of valuable resources, including education and health care of the country. Burqas and headscarves are identification signs that serve as reminders of the presence of minorities, and even the presence of “others” who are out of place if they are caught. detect access to valuable resources. There exists cognitive dissonance with the ideas, practices, and visions of the burqa population in spaces where valuable resources are available. It is the politics of “cultural identity” – cynicism and sometimes intolerance towards them as beneficiaries. The need for oneness, social inclusion, and women’s liberation as top-down narratives (political culture) while serving as an explanation for the hijab ban is, at best, only partial. It is the complex interplay between development and cultural awareness of the inclusion (or exclusion) of certain populations in the development (politics of culture) that have provided Important clues for the hijab of Karnataka. The second story becomes important by its absence. I fear that an unintended consequence of the hijab ban could deepen the divide between Hindus and Muslims.

Vanilla S. KulkarniDepartment of Sociology, University of Pennsylvania, Philadelphia, USA

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© Inter Press Service (2022) – All rights reservedOrigin: Inter Press Service

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