My life against the Koran
From Djemilla BenHarbie
Algeria, 2009
Terrorist cells in the service of jihad in Canada
Allah is compassionate
Part 2
According to her, these judgments have opened the door to "unreasonable" accommodation. One that opposed the icing windows YMCA of Montreal, and the opening few hours a week of public swimming pools exclusively for women, denounced the logic that underlies those judgments. She lamented that the sincerity of belief invoked by some complainants have resulted in compromises that eventually open the door to the most extremist religious interpretations, "On Religious Freedom Religious extremism, there is sometimes that a step. Should we, under the pretext of reasonable accommodation, encourage it? "Wondered I'Heureux- Claire Dubé.
All in all, in the debate on the place of religion in public space, our leaders must take their responsibilities. It is not for judges to decide the direction of our society. This is not to populist politicians doing in partisan upmanship, to improvise saviors of democracy. The current debate transcends political parties.
Moreover, under international law, including the International Bill of Human Rights, the Convention on Children's Rights and the Convention on the Elimination of All Forms of Discrimination! ' against women, Canada has obligations it can not escape. Federal and provincial governments can not enact laws or policies that directly or indirectly discriminate against its citizens.
The spurious arguments
Several arguments are invoked to try to pass the claims of the Islamists. 
The demographic argument is. He wants an insignificant proportion of the population (less than 2% of the population is Muslim) can be a threat to the majority. It is in this context comes the word "minority" constantly employed to minimize the scope of the claims. The real question is not whether it is the proportion of Muslims who want to live according to the precepts of Sharia law, but rather what influence do these fools of Allah on the rest of the population. What methods do they use?
What resources do they have? Do they benefit from the support of foreign countries? They advocate violence? Yolande Geadah noted that "although the proportion of religious claims have been the subject of accommodation is modest, it would be wrong to conclude that their social impacts are minimal. Yet this is what some well-meaning people, for the sake of calming the debate and xenophobic sentiments it arouses. We must evaluate this phenomenon in the light of the issues it raises. Indeed, some religious claims likely to question important social norms. "The demographic argument is evoked with simplicity and lightness. As far as I know, the group of Hells Agnels is only a tiny minority of the population. This does not detract from its criminal nature.
With few exceptions, never dictatorships did not need to rely on the numbers to impose and perpetuate their hegemony. Only the language of arms and violence characterizes their power. Islamists do not expect to be the majority demographically to take action. Moreover, they are in any society, including in Muslim societies themselves. 
This leads me to the second argument of encouraging society and democratic institutions to compromise with the Islamists. I say at the outset: the outstretched hand policy to Islamists is the worst policy. Indeed, the compromise never satisfied them and that is the real danger. I know too well the maneuvers of the Islamists. I know what their motivations.
The ultimate goal of Islamists is the Islamization of society and the seizure ofpower.
EdHusain,a repentant former member of the radical group Hizb ut-Tahrir (the Liberation Party ), explained to the Daily Telegraph: "I remember my Islamic period, when my mind was closed to alternative argument: there was only one way, that of my group. All others, includingMuslims
wrong Had were preparing to hell.
Saying that the dialogue will defeat the extremists is a myth. Their state of mind is not receptive to other opinions, and it does not recognize the sacredness of human life. "The argument is put forward compromise, justifying another, that of inclusion and the integration of immigrants. This is also the argument that Julius Grey defends in an article entitled "The paradoxes of reasonable accomodation" published in Policy Options magazine in September 2007. Julius Grey is betting that, in terms of integration, work education, exchange and reconciliation will be more effective in the long term than coercion. It is also necessary that there is willingness to integrate. In the mind of Grey, the first generation is accommodated, to the second, and even more, the third generation will require more accommodation.
However, one realizes that this approach does not work. If we look, for example, in Quebec, the routing of the Hassidic Jews, their case is very revealing. Although this community has benefited from several accommodation, for dozens of years, it continues to live on the margins of society. This shows that policy accommodation, when used fundamentalist, does not promote integration. On the contrary, it strengthens communalism. In the case of Hasidic, what do you got so far? Nothing really encouraging. On "factory" at the heart of our society of individuals "communitarised" that only eat food from their "clan", who do not marry in their "clan", who work only in their "clan" and n 'studying than their "clan" enables them to study. The worst part is the reproduction of the generation system generation. Until when?
Dishonor Crime Kingston, Ontario
January 29, 2012 Shafia family
community life Learning precisely through accepting the idea that citizens, whatever their origins, must interact to create bridges and consolidate . When religious beliefs become barriers to living together, should we live with it?
In the case of Muslims, for example, some young Canadians born in Canada or came in infancy, although more problematic than their parents. What is paradoxical in the case of the headscarf is her claim by young women, not their mothers. When it's time to wear the veil, some do it out with their own families. One would expect that children living in a secular society imbibe it. In many cases, we see the opposite. There is a phenomenon that goes beyond the religious thing and that we should identify. It is obviously the instrumentalization of religion for political purposes.
This brings me to a third argument, the rights and individual freedoms, including religious freedom, constantly invoked by the Islamists, who have an insane attachment to Canadian Charter of Rights and Freedoms and the Quebec Charter of Rights and Freedoms. Islamists defend their vision of society, under the guise of "respect for religion" and "religious freedom" and "religious sensitivities" became emblems boilerplate. Do we make no illusions, this rhetoric is just a showcase. If they were the champions of individual freedom, they would have no trouble recognizing the freedom of conscience, freedom of thought, freedom of expression, freedom of opinion and freedom of the press.
Now they seek to impose their worldview teachers, artists, writers, filmmakers, playwrights, cartoonists and journalists. By locking the spaces of freedom and annihilating any critical mind! ' towards Islam, they defy the Western democracies on their own ground. I think it is important to deconstruct their speeches and examine their claims in light of their true nature. 
This exercise helps to unmask the true scope of their applications. Yielding to these filthy pressures, it legitimizes censorship thrown to the winds the fundamental values of democracy, we submit to their tyranny whose manifestations are dangerously contagious. Any indulgence this ideology of death is not only a serious error in principle, it is a betrayal of our values and our ideals that will lead to our own destruction. By subscribing to their requests, it is a vision of the world is encouraged. It is established that sexual apartheid.
We can not separate their demands for social and political context. The Canadian Charter of Rights and Freedoms, in Article I, as the framework in which we must put all the rights and freedoms enshrined therein explicitly referring to a free and democratic society. Yolande Geadah highlights the danger is to favor a conservative and reactionary reading of religion for a few people to stand as standard in their community: "A small number of such claims, especially when supported by legal challenges, enough to change the balance of power . in favor of the more conservative tendencies "The Canadian and Quebec charters were unable to
Dealing with religious fundamentalism:" The Western legal approach that conceives religious freedom in terms of individual choice does not consider this broader sociological reality, where individuals and organized groups claim to democracy in an attempt to arrogate undue power, thus denying fundamental freedoms.
"Anotherargument that is often made is wearing the wrong companies and States Western. The cause and effect are certain between foreign policy of a country and Islamic terrorism does not withstand analysis. Certainly the situation in Iraq, Afghanistan, or the Israeli-Palestinian conflict exacerbate contradictions. However, the origin of terrorism is not there. Violence is in the nature of political Islamism that carries the hatred. Hassan Butt, a former jihadist who fought for a long suicide bombings in the British press, said the following in
The Observer: "When I was a member of what perhaps we may designate as the Network British jihadist (British Jihad Network, BJN), a range of British terrorist groups mid-autonomous united by one ideology, I remember how we welcome every time people claimed on television that foreign policy the West was the sole cause of Islamist attacks like those of the II September2001,Madrid and London.
By focusing the government the responsibility for our actions, those who defended the theory of "Blair's bombs" were responsible for our propaganda for us. Above all, they prevented any critical analysis of the real engine of our violence: islamique1s theology "More than the foreign policy of the West, it is the desire to Islamize the world that drives extremistswant..
The last argument I consider is the level of education of those who claim to Islamist ideology. Some who testified to the Bouchard-Taylor commission displayed their academic background with arrogance. Others waved their title as an irrefutable proof of intelligence. Let's be clear, the Islamists are not all idiots. However, the fact is that intelligence is not enough to make the individual abiding citizen living together. Intelligence does not necessarily mean opening. E university does not necessarily lead to intellectual development.
An engineer, good or poor, can choose to totally to the service of Islamist ideology. This hour is not related to its ability or inability to do its job. Requests from some Muslim students are also symptomatic of a certain state of mind retrograde. The Canadian Federation of Students (CFS) has produced a report on Ies needs of Muslim students. Published on its website, the report concluded that "it is clear that Muslim students are encountering every day on Ontario campuses, an Islamophobic discrimination sometimes obvious and sometimes subtle."
The report contained a sixty recommendations including the installation of places of prayer assorted facilities for washing, adaptation practices and Muslim religious holidays, meal preparation certified halai, banning alcohol at receptions, gender segregation sports facilities and a student loan system compatible with sharia (without interest).
In Quebec, Muslim students have filed complaints against the École de technologie supérieure (ETS), affiliated to the University of Quebec, who refused to give them an exclusive place of prayer. In 2003, students who were praying in the stairwells waged a legal battle to "discrimination based on religion and ethnic or national origin."
Miss Virgin Saudi Arabia
The Human Rights Commission concluded that the ETS should allow Muslims "to pray on a regular basis, in conditions that respect their right to preserve their dignity." Marc-Andre Dow, Acting President of the Commission, argued that freedom of religion includes its practice, so that "prayer is protected" by the Charter of Rights and Freedoms. In his defense, the ETS has asserted its secular character. 
To which the Commission replied that this does not relieve "its duty to accommodate the Muslim students." LETS was forced to offer the opportunity to pray to his students. This episode demonstrates that those who pursue studies in science are not necessarily endowed with a rational mind when it comes to live in society. I repeat again, there is nothing in the Koran that requires believers to do their prayers at fixed hours. If the ETS students had wished, they could go to pray at the mosque that is located within 200 meters from their place of study or wait to get home to do it. Favoring the confrontation with the administration, occupying the stairs of the school, using the sinks to wash the feet, they disturbed the serenity that prevailed in the establishment and increased tension among the other students.
The way the Human Rights Commission has handled this case is a pathetic illustration of the inability of charters to judge requests from religious groups. It also reflects a total ignorance of Islam and a hard-line legal hazardous giving a very disturbing signal to public institutions and society. The decision of the Human Rights Commission is tantamount to encouraging students to proselytize in a public institution that has an educational purpose. The process of secularization has begun long ago in Quebec; receives broad support. Why undo what consensus?
Conclusion
I do not know how writers are born. I do not know if I am. I only know that one evening I slipped my fingers on the bow roller and I'm me more detached. The sentences flowed like a torrent, and I could not stop them. They fell one after the other, disrupting up my biological clock and vowing me many sleepless nights. If my nights were becoming shorter, my days, they were never long enough. The time was running like a star. The frenzy of the words rose to my head. And that language was constantly playing tricks on me. Sometimes, to give birth to me, renew me, make me grow up, sometimes to let me die like a rag. One thing is sure, my meetings with the writing became more and more engrossing. It was a little embarrassing, but I could not help it. Taking my own trap, I do not escaped the day or night. 
veiled Muslim dog
Theof my existence center of gravity was moving slowly. All those hours of work incalculable moving away from my daughter.
Frida is nestled against my mother. She just listened to his African rhymes she loves more than anything. They drop out of one another. They both sleep quietly into one another. The shutters are closed. My mother likes to be surrounded by her grandchildren. Elias and Frida have to, beside the height of happiness. I am delighted. Gilles short exposures when not immersed in a book. This is the sixth in as many days. There us that intellectual and emotional complicity
of which I drink constantly.
Is he gestation period? It has all the air. We are in Paris for three weeks. This city is inspiring! Paris is a country in itself. This is the whole world at our feet. My father quietly comes to me in my room, "So it going? There's coffee if you want, "he said with infinite tenderness. I love the smell of coffee wafts home. I also like that of green tea with mint. We often take home at the end of a good meal with friends. It is my pleasure asking me to prepare. 
Only the order placed as the waltz of the kettle is agitated. Fresh mint is washed. I enjoy putting it into the teapot. I put a few pieces of sugar but not too much, just enough to slightly raise the taste of tea. The glasses are arranged on the copper tray bought in a Moroccan souk. Everything is ready for the ceremony. "The digestive, it will take after tea," I said to Gilles burning with desire to get out the bottle of prune our friend Gerard has offered us. At times, the questions of my father become more racy. "So you're in where?" To me he asks. I always answer: "I'm almost done, I soon finished, I almost finished." As if the end of the writing was unmoved. The final fall freezes me. I find somewhere antithetical to the act of writing.
Writing is to listen to others and to meet them. To write is to agree to go with a suit in his unconscious shallows while knowing that it can hurt. Over the weeks, I plunged into my story and in the maze of my reflections. I'écriture is fever and spell. A few months later, I gave birth to a book as I accouchai of my child. Yes, I carried this book in my stomach the same way I wore Frida with love and passion. Without the burning fire of life inside me day and night, I would never have survived the tests. My sun always caught up with me to propel me in hope and pull me life. Yet I dreamed myself another destiny. Writing stories. But when it came time to create through my first (and only) theatrical writing workshop in Saint-Denis in March 1996, I'm stuck in my past.
Oran was overwhelmed and engulfed me. Unable to resist the centripetal force. Face it, I was only dust. I accostais theater of Oran, Abdelkader Alloua named after the assassination of the latter. There was the name of Alloula returning loop in my head. It was through him that I discovered the fascinating world of theater, Brecht Gogol. This theater of popular and citizen speech, I knew nothing. When my father took me by the hand take me to pout El Ajouad (Generous), I came out fascinated. "This theater, which medium! I said to myself. Alloula, what genius! "That day, of course, I did not understand the full scope of the part message. However, the little I had assimilated enough to arouse curiosity in me. Ten years later at the library of St. Denis, we were 10 lay in a workshop. Our host was a writer. 
Her name Jocelyne Sauvard. She had a sweet voice and intelligent green eyes immensely open to the world. Our workshop ended with a reading Gérard Philipe-theater. My character was called Sbâa (lion in Arabic, in tribute to Alloula nicknamed Sbâa Oran). It was he who closed the room: "Go up, go down the curtains! ... Black.
"Someyears later, in Montreal, I decided to go on stage. That alone. Again, through Amel - a character that I created from scratch - I was still glued to Algeria. I was far from imagining that a few years later, it was my own life that I would transpire. Not because I thought my journey out of the ordinary. It would be too pretentious. I am an ordinary woman. I do not feel the soul of a person to the exceptional destiny. 
My only motivation for writing this book was to allow everyone to feed its own reflection on political Islam and make it more understandable Algerian experience. This unique and universal experience shows how an ideology marked contempt for thought and human life finds its way in a country that has failed to overcome and eventually lost along the way.
Believe me, when j 'I left Oran, I had only one desire: to forget. What we experienced was too hard.
I was overwhelmed and bruised by such barbarism. My first year in Paris was terrible. My frailty betrayed me constantly. Poor command my nervousness, I spent from laughter to tears in a fraction of a second, without any transition. In my experience, I believed sealed forever in the vaults of history. I thought in the West nothing could annoy my freedom. The Islamist threat would be a distant memory sordid. I was hoping to live a 'normal' life 'without too much fuss, like everyone else. I had it all wrong. I realized how the world was one, that the West I thought above all Islamist threat was as vulnerable as the East. For me, the linking of these two parts became a little more obvious every day.
A few months after our arrival in Paris, there was the bombing of St.Michael.A subway station we attended daily, my father and me at that time to get to the University of Orsay. The day of the attack, my father soon go home. Time passed. The minutes passed endless and infinite. I was at home with my mother. We expected. The phone rang. I came out of my room immediately, "Djemila is your father, he arrives, he is coming." Whew! That night, I do not remember if we ate. I only remember our meditative silence in the face of blind and unjust death. 
Mobilize against religious fundamentalism: the devil
I'm not ashamed of being born awoman.I do not have to apologize. I do not have to hide me. Islamists make the guilty women of their desires, their miseries and their sexual frustrations. They are sick of sex. Hatred and subjugation of women crystallize their ideology. There can be no free and emancipated women in an Islamic state or men for that matter. Engels was right in saying that "the degree of emancipation of women is the measure of the degree of general emancipation."
Faced with the barbarity always ready to take its course, we have a responsibility, if not the duty, to combat it. It is in our future and that of our children. This is a difficult but oh bet for saving humanity! Throughout this book, I showed what is the price to pay for freedom. With the cartoon, we found how the Islamists, relayed by powerful states such as Saudi Arabia, Iran, Egypt, but also Turkey, lobbied the European Union and the UN to restrict freedom of expression by the introduction of an "Islamic conception" of blasphemy. Know that in a democracy the right to criticize all religions, including Islam, is an inalienable principle. As well as the right to blaspheme. In addition, gender equality, freedom of conscience and freedom of expression are untouchable. 
The exemptions for religious reasons interfere with the fundamental values of our society. They cracked our values and emphasize the influence of the religious in public life. I know the price of compromise and equivocation with Islamic. Tes. I finished, by dint of being confronted by unambiguously identify all their manifestations and their deadly implications. It is important not only political Islamism Trojan serf to gradually bring the Church to resume service at the heart of our society. We have seen in Quebec, how Ouellet used the debate on reasonable accommodation to drive the nail and try to roll back secularism:
"Whengiving permissions for other religious groups and that seems to want to disappear our own symbols in public, I think there, there was a sense of injustice (...) I request an accommodation or arrangement for the majority. We gave reasonable accommodations to minorities or individuals, but there are still 80% of the population or more that is either Catholic or Protestant. I think we should consider this majority when taking legislative decisions for the transmission of values and culture, "he said on LCN waves February 20, 2007. Other groups, such as the B'Nai Brith CBC Television December 12, 2007, have called for a widening of reasonable accommodation "Its president, Steven Slimovitch, sees no problem to leave a Hasidic Jew sex selection a doctor or as reviewer of the Société de l'assurance automobile du Québec.
According to him, it is inclusive of accommodation Hasidim. "We know that such arguments do not stand up test of facts. The Hasidic community is one of the most opaque of Quebec and a community that, in any event, no attempt to integrate into Quebec mosaic, but rather to stick as far as possible. If Quebec is released from the grip of the Church it is certainly not to give way to other religions.
InFrance,taking advantage of a political situation strongly marked by stripes of the French president, NicolasSarkozy,the Catholic Church and its campaign against secularism, Dalil Boubaker, rector of the Grand Mosque of Paris and president of the French Council of the Muslim Faith (CFCM), launched the idea of a "moratorium ten or twenty years "the 1905 Act" in order to make a catch-up "the needs of Islam. "You have to give a little breathing associations that manage places of worship," reports Le Monde in its edition of January 28, 2008. A week later, on 9 February, it was the turn of the Turkish parliament to adopt amendments Constitutional leading to the legalization of the Islamic headscarf at university.
Meanwhile, Taslima Nasreen continues to languish in India where she took refuge in 2007 after a journey that took her to Berlin, Stockholm and New York. Sentenced to death for denouncing the treatment suffered by Muslim women, she was forced to leave her native Bangladesh in 1994 because his head is a price
Secularism.only way possible cohabitation
I consider that it can be any compromises if they are compatible with the spirit of secularism. "The public authorities should not impose belief", said Condorcet. "Church home, home state," said Victor Hugo yet. That's exactly it. Secularism organizes the city in preserving and respecting the neutrality of public action. Do not promote atheism or religious belief, this is in my view the content of neutrality. Freedom of conscience is accompanied by the principle of equality in the common area. The State must ensure strict equality of citizens, whether they are believers, agnostics or atheists. In a letter! published in La Presse, Pierre Graveline affirmed the necessity of state secularism, its institutions and schools, "This vast majority [of women and men in Quebec] now wants, I'm sure , to curb the current compromises of government and the courts deal with intrinsic values of our nation that are in particular the equality of all before the law, equality between women and men, freedom of opinion, d'expression et de critique.
However, these values can not be lived fully and peacefully, including and perhaps even more freedom of religious belief in the bright and agreed to all citizens of the secularism of the state, its institutions and society in general: in particular, of course, the school is the only collective institution able to develop a common public culture based on democratic values, but also to the hospital, but also in court. "Proofed, whatever its level, from kindergarten to university, must promote the emancipation of reason and overcome clan and religious shackles. This is why its representatives shall in no case be carriers of the hallmarks of religious or political affiliation. It must protect children from the ideological struggles, religious or political, and make them self-reliant citizens.I have not had the chance to attend a school open to the world and knowledge. In the second part of this book, I showed how my school, serving dogmas and ideologies, had become a factory to manufacture mutants. Kids with whom I shared to school have become capable of the worst killers. These schools of shame and hatred abound not only in Algeria but throughout the Muslim world. July 4, 2006, I was no surprise to read in El-TIYtltan an article entitled "The Koran and the rouqya to treat depression" (The Quran and Islamic exorcism to treat depression).This article, quite revealing of the state of confusion that reigns in the ulllversités the Muslim world on the place of religion, we was summarizing the outline of a thesis on the treatment of depression by the Koran. The thesis in question had been filed in the Department of Psychology at the University of Bouzaréah in Algiers.In the West, a place of learning and knowledge, the school is not the antechamber of emptiness and nothingness. It offers children a world view that is not consistent with Islamic values. That is why it has become a place of shameless pressure from them. These threats are growing and extend to universities. Aruba Mahmoud, a veiled young student of 22 years in fine arts from the University of London, Ontario, asked to be excused from drawing nudes. His request was supported by a letter from the university imam who argued that exposure to naked was contrary to Islamic values. The university did not yield to these pressures.Subsequently, the already guess: "Discrimination, segregation, Islamophobia," cried the Canadian Federation of Students. Why should the school provide exceptional treatment to Muslims? The mere fact of being Muslim they would exempt students from their school obligations? Muslims who prefer to submit to religious dogma self exclude themselves. If they prefer to give up their studies, that is their problem. The company does not have to feel guilty about their fate. However, these Muslims can not brandish the race card. A Muslim who commits a crime should not be above the law. In a democracy, the same rules apply to all. The refusal to follow the rules leads to sanctions. Living together, this is not the juxtaposition or addition of individuals.
Civic link should take precedence over religious particularism and clan ties that are exclusive. Daniel Baril noted that "if the various identities of an individual can be nested like Russian dolls, religious identities are mutually exclusive; one can not be both Jewish and Muslim Sikh nor Catholic. Religious identities create impermeable boundaries between them. For the same reason, while allowing religious accommodation to override a common rule, can defy that can further strengthen the membership of a religious community and reinforce the perception of absolute truth that this community has of his religion. The practitioner can only be confirmed in the belief that his religion is. Over secular civil laws "I hear thinly veiled attacks against secularism. Basically, it is the process of secularism that is backwards without the bear. Some stakeholders will even append to secularism the word "open", as if there was a "closed secularism" as if secularism itself was a carrier of any confinement. What these people are reassured, secularism is not an ideology. Secularism is opened or closed, it is for short secularism. It is especially the neutrality of the state toward various religions and worldviews. As Henri Pena- Ruiz emphasizes: "Secularism is not attached to a particular spiritual option. I would even say that secularism transcends the particular transcendence since it is the introduction of a place, a time, a place to meet men who, without abdicating their distinctive spiritual views may find the path of concord and agreement as long as they learn to live their beliefs with enough away to not be locked in them: the lay public, non-confessional, as devoted to the universal, is the best antidote against the communitarian confinement. "Politicians maintain ambiguous relations, otherwise ladles, with Islamist preachers, self-proclaimed leaders, imams, representatives, mediators or spokespersons Muslims. In recitals as valid interlocutors, these politicians offer them legitimacy they have not and they eventually arise key players in their own communities. In addition, this approach encloses the Muslim communities in an outdated ethnocentric perspective and promotes a totalitarian Islam. This use of intermediaries to address citizens culture or Muslim faith is insulting and condescending.As if we needed a special authorization from whomever to validate our actions and pronouncements. As if we were a community under the supervision of a representative of Allah. As if we could never be citizens. Know that I have delegated person to represent me. I stay away from these so-called community intermediaries. I fled. Like most Muslims elsewhere! I know their capacity for harm. At the pay of foreign countries, these so-called religious leaders are playing with fire. If our politicians really knewRichness and diversity of the citizens of faith and Muslim cultures, they would be surprised by the unpopularity of these community impostors. These are just crooks, charlatans, liars, manipulators, hypocrites. Anything else.
There is something unhealthy to ignore the intrusion of religion in the public space, something that does not bode well for the health of democracy. I refuse to be complicit in unreasonable accommodation. "The tendency to make policy through" ethnic mediators "has adverse effects on political practices, Yakov M. Rabkin and find Rashad Antonius. It is quite normal that people belonging to the same ethnic group have opposite visions, even incompatible, and therefore represent different political trends. This is a fundamental aspect of democracy. They belong to the same community and in the imagination of those who see them as "other". Need I remind the evidence that differences in interests or class, that ideological orientations play much more than ethnic, religious or cultural in the formation of political ideas? »Some political leaders are naive and irresponsabité to radical Islamism. It is not enough to put a lid on the pot to prevent overflows. On 28 July 2005, for example, in the wake of the London bombings, the former Prime Minister Paul Martin met with 18 imams from across Canada in a Toronto hotel to begin a dialogued. What dialogue are we talking about? His successor, Prime Minister Stephen Harper reiterated the same experiment, this time away from the cameras and camera. Why the hell this meeting of II June 2006 has it made in secret, in secret, behind closed doors?This debate, though it takes place in Quebec with more vigor than in other provinces, the rest of Canada will not escape. The Islamists have a shameless pressure on public institute and attack the democratic values across the country. In a column entitled "Do not touch my prophet," The Patrick annoyed, in La Presse on 15 May 2008, lists a few cases in Nova Scotia, Alberta, Ontario, British Columbia, where Islamists have filed complaints the Commission on Human Rights for breach of Islam.Green nazis will not silence me
The green peril is among us. On 17 January 2008, the French network of the CBC television aired a story on Montréal mosques and imams preaching. You could see in particular imams preaching jihad, control of women and single-sex. It was like in Peshawar or Khartoum. Of course, neither Quebec nor Canada nor France, nor any European country may switch to Islamism overnight. However, it is not because we do not got to that point of confrontation with Islamism that we should not worry about it. In his current events, political Islamism is sufficiently threatening that taken seriously. Political Islamism is one of the greatest dangers of our century. I lived it. I suffered. I know what fools are capable of Allah. Their doublespeak does not impress me, their brutal methods, either. They terrorize their wives and daughters and cry racism and Islamophobia to discredit their critics. These are the enemies of democracy. This is why I denounce them and I fighting. I still make there with all my forces against their totalitarian threats. I know the dangers I face them. Threats, hounding,In the context of public hearings on Bill 63, An Act to amend the Charter of Rights and Freedoms, Gaétan Barrette, president of the Federation of Medical Specialists of Quebec (FMSQ), filed a brief to the Commission Social Affairs of the National Assembly of Quebec, where he warns the public against the excesses of some accommodation that it considers "both unacceptable and intolerable." It reads in part that "the form of discrimination that affects us affects specifically the men engaged in certain medical specialties. These discriminatory manifestations namely meet in obstetrics and gynecology. They take many forms and have become frequent in certain hospitals in Montreal. They are directly attributable to the exacerbated expression of values or beliefs rooted in certain communities. "
Prior to the amendment of the Act on Religious Arbitration in force in Ontario, decisions of rabbinical courts in family matters and Catholic had the force of law in the province. The Act allowed the parties to engage a third party to settle their disputes privately, using the rules or laws that they had chosen. After the amendment, the parties may not use or religious laws nor the laws of their country of origin, as the federal and provincial laws of Canada on family law are now imperative.At that time, the public schools were religious (Catholic or Protestant).
It was not until 1998, under pressure from a broad coalition of secular movement in Quebec, that denominational school boards are replaced by linguistic school boards (English and French).
Hélène Buzzati, "The Supreme Court was wrong," Le Devoir, November 9, 2007.
Yolande Geadah, Accommodements raisonnables. Droit à la différence et non
Différences des droits, Montréal, VLB éditeur, 2007, p. 25.
Hassan Butt, «Islamisme: pourquoi la haine?»,
The Observer (cité par le Courrier international, 5 juillet Z007).
DJEMILA BENHABIB
Ma vie à contre-coran
VLB éditeur
Groupe Québecor
ISBN 978-2-89649-059-2
UPC 9-78296-490592
Le 06 mars 2009
Comment purifier les intestins pleins, quoi faire! Vous devez évacuer «flusher»
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