TW: islamophobia, sexism, heterosexism
In case you missed it, part of the response to the on-going anti-abortion legislative shenanigans in Texas was one protester searching to find a visual vocabulary for how the new policies in Texas impacted her, and dressing herself like this:
(A protester dressed in a burqa while holding the accessories of a beauty contest winner, from here.)
In a word, she donned a mock burqa. Another protester held up a sign conflating these new measures with Islamic sharia law, apparently unaware that sharia law permits abortion in many cases and is typically interpreted as merely disapproving of (not banning) abortion in other cases. That sharia and burqas were the first words that protesters grasped in trying to describe the violence that Texas’ SB5 and subsequent bills enacted on the people of Texas shouldn’t come as much of a surprise – that’s become a common part of political language in the United States.
Less than two weeks previously, former NOM spokesperson Maggie Gallagher discussed the fact that Justice Kennedy found arguments against striking down the Defense of Marriage Act unconvincing as a “fatwa” against supporters of it. A fatwa is a declared opinion from an Islamic scholar, which in systems of sharia law may be legally binding. For Kennedy’s legally relevant decision to support the liberal justices’ opinion to be considered a “fatwa”, you must technically consider him to be as much as moral and religious figure as a political one, and at that an Islamic one.
More or less, this is an established part of how people in the United States conduct their political trash talk – by inflating or explaining the gravity of an act or decision by their opposition in specifically Islamic terms. Often, these are even radically misapplied concepts, but they’re still a part of the vernacular. This is particularly common in discussing actions that are, or a person wants to be considered to be, violent. It’s become positively colloquial to refer to centers of fanatic reverence for any particular idea or person as “Meccas”, showing how these more political uses are built on and reinforce popular ideas of what Islam is like.
Again, it’s always an image of Muslims that frames them as unjust, unreasonable, and even openly hostile. This sort of language, common in discussions that have nothing to actually do with Islam, is rooted in islamophobic ideals. In short, an immovable part of how many people in the US think about themselves and their society is based in opposition to their understanding of who Muslims are and what they believe. It’s become an essential part of our cultural conception of ourselves, as an antithesis to Islam.