Christian a écrit : 24 mars 2018, 19:54
David Labrecque a écrit : 24 mars 2018, 15:39
En regardant le tableau résumant cette étude (que j'aimerais bien lire) et en faisant abstraction d'autres particularités culturelles plus subtiles, on voit bien que le Québec, comparativement au reste du Canada, se démarque par la négativité de ses sentiments envers les musulmans, les Autochtones et les minorités ethniques.
Article
ici.
L'article ne donne pas le nombre de participants par région.
Merci beaucoup pour le lien vers l'étude !
On y trouve ceci (désolé, c'est long et en anglais...) :
Definitions of Islamophobia
In their key 1997 report, Conway and the Runnymede Trust defined Islamophobia as “the dread, hatred and hostility towards Islam and Muslims perpetrated by a series of closed views that imply and attribute negative and derogatory stereotypes and beliefs to Muslims” and “…which results in practices of exclusion and discrimination” (cited in Kalin 2011:8).3 Muslims are seen as both an internal (Muslim minorities within Western societies) and external (Muslims/Islamic States outside the West) enemy (Cesari 2013). Brown (2000:79) adds that Islamophobia focuses on a religiously defined Other, rather than on any one specific racial or ethnic group.
There are a number of “closed views on Islam,” or stereotypified perceptions of Muslims, which generally characterize islamophobic attitudes and are used to justify anti‐Muslim hostility in the West (Conway 1997). These include seeing all Muslims as the same and unchanging, with no real distinctions between the plurality of communities and their histories; seeing Muslims as separate from society, as Other with no values in common with Westerners and not influenced by Western culture in any way; seeing Islam as an inherently violent religion and political ideology; seeing all Muslims as religious radicals or fanatics; and seeing all of Islam and Muslims as inherently mistreating women and generally traditionalist.
Allen (2010) expands on these definitions and identifies three distinct components to Islamophobia: (1) Islamophobia as an ideology,
''[…] similar in theory, function and purpose to racism and other similar phenomena, that sustains and perpetuates negatively evaluated meaning about Muslims and Islam in the contemporary setting in similar ways to that which it has historically, although not necessarily as a continuum, subsequently pertaining, influencing and impacting upon social action, interaction, response and so on, shaping and determining understanding, perceptions and attitudes in the social consensus – the shared languages and conceptual maps – that inform and construct thinking about Muslims and Islam as Other. (Allen 2010:190)''
(2) Islamophobia as modes of operation through which the ideology is sustained and perpetuated (such as the propagation of closed views on Islam); and (3) Islamophobia as exclusionary practices, which target Muslims and Islam in a variety of social spheres.
Discrimination toward Muslims can be understood in this sense as a key exclusionary practice that is an expression of Islamophobia. The Supreme Court of Canada defines discrimination as a "distinction, whether intentional or not, based on motives related to the personal characteristics of an individual or a group of individuals, which impose on this individual or group burdens, obligations or disadvantages not imposed on others, or prevent or restrict the access to the possibilities, benefits and advantages offered to other members of society” (Andrews v. Law Society of British Columbia [1989] R.C.S. 143). In the case of discrimination as an expression of Islamophobia, the “personal characteristic of the individual or group” in question is their faith tradition (Islam).
Helly (2004) identifies several types of real discrimination that can occur: (1) direct discrimination when members of Muslim communities are explicitly denied a right or a freedom, either in the labor market, workplace, at school (Watt 2016), by government organizations, by ethnic profiling, or by hate crimes perpetrated against them. Sixty‐five hate crimes specifically targeting the Muslim faith were reported in 2013, for example Statistics Canada (2015:18). If this intentional exclusion of Muslims is the product of public laws and policies, it becomes institutionalized discrimination (Perry and Poynting 2006:2). (2) Indirect discrimination occurs when an uneven effect is produced for Muslims by a measure put in place, even though this was not the explicit intention of whoever enacted the measure. “[…] systemic discrimination when inequalities between groups of people are not ascribable to an identifiable factor but seem to be linked to a number of present and/or past factors” (Helly 2004:25) fall into this indirect discrimination category. (3) Finally, there is usual discrimination, which refers to negative attitudes and discriminatory practices toward Muslims among some individuals and private organizations, such as discriminatory media coverage or conflicts surrounding places of worship.
Not all of these types of discrimination are directly visible to the affected individual. Although most Muslim Canadians are aware of certain forms of discrimination targeting their religious and cultural group as a whole, they may only perceive some instances of discrimination targeting themselves as individuals (Bourguignon et al. 2006; Dumont et al. 2006). This being said, what discrimination is perceived can also have real consequences for the individual, notably negatively affecting a person's mental and sometimes even physical health (Molero et al. 2013; Pascoe and Richman 2009).
Du point de vue multiculturel anglo-saxon, la laïcité telle qu'appliquée en France peut très bien être perçue comme de l'islamophobie, puisqu'elle limite la liberté de religion de ceux et celles qui tiennent absolument à afficher publiquement leur foi musulmane au travail ou à l'école.
lefauve a écrit : 24 mars 2018, 18:38Les deux sociétés ne sont pas comparables. Le Québec a évacué la religion de l’espace publique, mais les islamistes* veulent la remettre publique, ce qui crée des frictions avec les Québecois. Le reste du canada est pour une liberté de religion totale à un niveau au delà du ridicule en partie à cause de l’idéologie multiculturalist et d'un historique de fuite de la répression religieuse par les immigrants.
*Islamistes: Croyants Musulman qui désire instaurer l'islam politique comme système législatif.
Voilà.
Invité a écrit : 24 mars 2018, 23:19
Ce qui est peut-être pas évident pour les non-Québécois c'est de comprendre que jusqu'aux année 70, le Québec a subit une très une forte domination par l'Église Catholique. Les décennies effervescentes suivantes ont permit de sortir l'Église des domaines où elle était jusque là omniprésente.
Aujourd'hui les Québécois voient le vide laissé par le recul des cathos se remplir par des religions très visibles pratiquées par l'immigration.
Grosso modo ils le prennent assez mal.
J'ajoute que ce phénomène peut-être pas évident à première vue est aussi très mal compris par le reste du Canada.
I.
Voilà.
Au moins, à ce propos, la chercheuse admet qu'il faudrait tenir compte des particularités historiques du Québec :
More research that goes beyond the scope of this study is needed to identify what regional factors are at play in these differences in attitudes toward Muslims. It could be that the Québécois’ post‐1960s love‐hate relationship with the Catholic Church impacts residents’ attitudes toward other more visible religions and Islam specifically: a province where there is widespread dislike of the institution of the Catholic Church that is seen as too authoritarian and traditionalist, where religion is often seen as having no place in the modern public sphere, but yet where the historical importance of Catholic culture and heritage is also often felt in need of protection (Bouchard and Taylor 2008; Lemieux and Montminy 2000; Meunier and Wilkins‐Laflamme 2011; Milot 1991).
«Le plus intelligent de tous, à mon avis, c'est celui qui au moins une fois par mois se traite lui-même d'imbécile, — aptitude de nos jours inouïe !» (Dostoïevski)
J'imagine qu'un jour, dans trente ans peut-être, on publiera un essai où je trouverai des réponses à mes questions actuelles.
Mais ces particularités ne font pas les gros titres des journaux anglophones et fédéralistes qui créent un climat de peur chez les minorités culturelles du Québec qui, entre autres pour cette raison, votent massivement pour le Parti libéral.
