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Prejudice Unveiled: The Niqab in Court–

Published online by Cambridge University Press:  27 January 2014

Lori Chambers  and
Jen Roth
Lori Chambers
Affiliation:
Department of Women’s StudiesLakehead University
Jen Roth
Affiliation:
Department of Women’s StudiesLakehead University
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Abstract

The public use of the niqab and other religious face coverings is a source of considerable debate in Western nations. The veiled Muslim woman is often constructed as “other,” reviled as backward, represented as in need of rescue, or associated with Islamic extremism. Despite widespread racist attitudes, officially, Canadians purport to support multiculturalism and the equality of all people under the law as guaranteed under section 15 of the Charter. In a recent Supreme Court of Canada decision, R v NS, the Court had to consider the right of a Muslim woman to wear her niqab while testifying in a sexual assault trial. In “balancing” the conflict between the religious rights of NS and the section 7 rights of the accused to a full and fair defense, the Court ignored the security of the person and equality rights of NS. The Court instead legitimated anti-Muslim stereotypes and reiterated rape myths that had ostensibly been overturned.

Résumé

Le port du niqab et d’autres habits religieux couvrant le visage a soulevé des débats intenses dans les pays occidentaux. La femme musulmane voilée est souvent représentée comme « autre », vilipendée comme rétrograde, représentée comme une personne à secourir ou associée à l’extrémisme islamique. En dépit d’attitudes racistes répandues, les Canadiens et Canadiennes prétendent soutenir le multiculturalisme et l’égalité de tous garantis par la loi en vertu de l’article 15 de la Charte. Dans une décision récente de la Cour suprême du Canada, R c NS, la Cour a dû examiner le droit d’une femme musulmane de porter le niqab lors de son témoignage dans un procès pour agression sexuelle. En assurant l’équilibre entre les droits religieux de NS et le droit, en vertu de l’article 7, de l’accusé à une défense pleine et entière, la Cour a ignoré la sécurité de la personne et les droits à l’égalité de NS. En revanche, la Cour a légitimé les stéréotypes islamophobes et réitéré les mythes du viol qui avaient manifestement été renversés.

Keywords

niqabsexual assaultmulticulturalismequalitydemeanor evidenceniqabagression sexuellemulticulturalismeégalitépreuve fondée sur le comportement
Type
Articles
Information
Canadian Journal of Law and Society / La Revue Canadienne Droit et Société , Volume 29 , Issue 3 , December 2014 , pp. 381 - 395
Copyright
Copyright © Canadian Law and Society Association / Association Canadienne Droit et Société 2014 

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Footnotes

–

The authors wish to acknowledge the financial support of the Social Sciences and Humanities Research Council of Canada.

References

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97 The proposed Charter of Quebec Values would prohibit the wearing of any religious symbols, including yarmulkas, kippas, turbans, burkas, hijabs, niqabs, and large crosses, in the giving or receiving of any civil service. Employees who refuse to conform would be fired. While some employers might be given the option to opt out of the regime for the first five years, daycare workers and elementary school teachers, primarily women, would be denied this opt-out, presumably on the assumption that wearing such symbols corrupts children: http://www.montrealgazette.com/life/Attacks+against+Muslim+women+increasing/8990742/story.html.

98 Kim Mackrael and Les Perreaux, “Muslim Women Must Show Faces When Taking Citizenship Oath,” Globe and Mail, December 12, 2011, http://www.theglobeandmail.com/news/politics/muslim-women-must- show-faces- when-taking-citizenship-oath/article2267972.

99 Fournier and See, “The ‘Naked Face’ of Secular Exclusion,” 63.

100 Brief of the Canadian Council on American-Islamic Relations, at para 10: http://caircan.ca/downloads/CAIRCAN_Factum_33989. Martha Nussbaum has asserted that laws “often put religious minorities in something like Antigone’s dilemma: either they have to violate a sacred requirement or they have to break the law and/or forfeit some state-granted privilege”: Nussbaum, Martha, Liberty of Conscience: In Defense of America’s Tradition of Religious Equality (New York: Basic Books, 2008), at 167.Google ScholarIn the case of the niqab, however, only women face such choices. See also, Bakht, Natasha, “Objection, Your Honour! Accommodating Niqab-Wearing Women in Courtrooms,” in Legal Practice and Cultural Diversity, eds. Grillo, Ralphet al. (London: Ashgate Publishing, 2009), 115.Google Scholar

101 Fournier and See, “The ‘Naked Face’ of Secular Exclusion,” 63.