The Muhammad cartoon controversy in New Zealand newspapers

2021 ◽  
Vol 14 (1) ◽  
pp. 143-156
Author(s):  
Shah Nister Kabir
Keyword(s):  
New Zealand ◽  
Freedom Of Expression ◽  
Minority Group ◽  
The Other ◽  
Political Agenda ◽  
The West ◽  
Visual Texts ◽  
News Frame ◽  
Clash Of Cultures

This study examines the construction of the controversy surrounding the cartoons of the Prophet Muhammad, as it appeared in three New Zealand newspapers and discursively identifies how three New Zealand newspapers framed Islam and Muslims from an Orientalist perception. This study argues that these newspapers framed the issue of Muhammad cartoon controversial image in a way that reinforces the notion of a clash of culture between Islam and ‘the West’ and identified that Islam is a threat to the civilization. The metaphors employed, the visual texts incorporated, the terminologies they imposed appear to dehumanize Islam and Muslims, which also violates the philosophical stand of the freedom of expression. The news frame that these newspapers adopted in covering the controversial cartoon issue also supports an elite political agenda without respecting the religious norms of a minority group. However, the dehumanization of Islam and Orientalist perception of clash of cultures were mostly absent in their editorials. Therefore, the news frame conflicts with editorials’ construction of the issue in most cases. Furthermore, while one newspaper’s editorials dehumanized Islam and Muslims by espousing Orientalist perception of clash of cultures, the other two played a constructive role towards Islam and Muslims.

scholarly journals Global lightning distribution and whistlers observed at Dunedin, New Zealand

2010 ◽  
Vol 28 (2) ◽  
pp. 499-513 ◽  
Author(s):  
A. B. Collier ◽  
S. Bremner ◽  
J. Lichtenberger ◽  
J. R. Downs ◽  
C. J. Rodger ◽  
...  
Keyword(s):  
Magnetic Field ◽  
New Zealand ◽  
Field Line ◽  
Central America ◽  
Classical Model ◽  
Conjugate Point ◽  
The Other ◽  
Electromagnetic Signal ◽  
The West ◽  
Lightning Stroke

Abstract. Whistlers observed at Dunedin, New Zealand, are an enigma since they do not conform to the classical model of whistler production developed by Storey (1953). It is generally accepted that the causative lightning stroke for a whistler observed on the ground at a particular location was located in the neighbourhood of the conjugate point, and generated an electromagnetic signal which propagated in a plasmaspheric duct stretched along a magnetic field line linking the two hemispheres. The causative stroke is thought to have occurred within reasonable proximity of one footpoint of this field line, while the observer was located in the vicinity of the other footpoint. Support for this model has come from a number of previous studies of whistler-lightning observations and whistler-induced particle precipitation. However, as demonstrated here, this model does not always apply. Whistlers detected at Dunedin are nearly as common as those at Tihany, Hungary, despite there being at least 3 orders of magnitude more lightning in Tihany's conjugate region compared to that of Dunedin. Furthermore, whereas Tihany whistlers are generally observed at night, consistent with historical observations, Dunedin whistlers occur predominantly during the day. This paper aims to resolve two paradoxes regarding whistler occurrence at Dunedin: (i) an observation rate which is at variance with conjugate lightning activity, and (ii) a diurnal occurrence peak during daylight. The technique developed by Collier et al. (2009) is used to diagnose the location of the source lightning for Dunedin whistlers. It is found that the majority of the causative strokes occur within a region extending down the west coast of Central America.

scholarly journals But names will never hurt me: Extending hate speech legislation to protect gender and sexual minorities in New Zealand

2021 ◽  
Author(s):  
◽  
Vanessa Haggie
Keyword(s):  
New Zealand ◽  
Sexual Minorities ◽  
Minority Groups ◽  
Hate Speech ◽  
Freedom Of Expression ◽  
Minority Group ◽  
Constitutional Rights ◽  
Definition Of ◽  
The Right ◽  
The Voice

<p>Hate speech legislation involves a fundamental conflict with the right to freedom of expression. However, it is a conflict that can be justified in a constitutional framework in which free speech is not paramount and can be balanced against other rights and freedoms. This paper discusses the concept of “hate speech” legislation, the conflict between freedom of expression and hate speech censorship, and ways in which these seemingly-incompatible concepts might be harmonised. It considers, drawing on legislation and case law from other jurisdictions, and in light of the Marriage (Definition of Marriage) Amendment Act 2013, the possibility of extending such legislation to protect gender and sexual minorities in New Zealand, and suggests a potential framework for such legislative change. Any provision concerning hate speech must avoid overreaching into the realm of free expression. As a result, ‘hate speech’ should be clearly defined and narrowly focussed in scope, as words or matter which “exposes or tends to expose to hatred or contempt” the minority group at which the protection is aimed. In New Zealand’s constitutional/rights framework, this limitation on freedom of expression can be justified as reasonable and appropriate. While hate speech legislation does create a conflict with freedom of expression, to protect hate speech at the risk of perpetuating harm, discrimination, marginalisation and silencing is not appropriate. It sends the message that the voice of hate speakers is worth more than that of minorities, and undervalues the dignity and social assurance of those minority groups as valued members of society.</p>

scholarly journals Religious Terrorism

2015 ◽  
Vol 1 (2) ◽  
pp. 152
Author(s):  
Reza Kavosh
Keyword(s):  
International Community ◽  
The Other ◽  
Political Agenda ◽  
Religious Leaders ◽  
The West ◽  
Counter Terrorism ◽  
The World ◽  
Violent Acts ◽  
Two Sides ◽  
Religious Terrorism

This article explores religious terrorism, a concept that has received a lot of attention from academics and the international community. It briefly looks at the definitions of terrorism and religious terrorism, in order to give clarity to the rest of the article. The article presents two sides of a debate. One side is that religious terrorism is in fact a unique and separate phenomenon. The other side is that “religious terrorism” is not fundamentally different from terrorism, and rather is a misrepresentative term made up by academics in the West in order to further their political agenda... The authors argue that even if some people to justify violent acts use religion, nevertheless the basic tenets of most religions are peace and tolerance. Religion has the potential to prevent, mediate, and resolve conflict, as well as heal and reconcile after violence has occurred. In order to counter terrorism, religious leaders need to work tirelessly around the world to uphold the peaceful aspects of religion.

scholarly journals Huirangi

Te Kaharoa ◽  
2018 ◽  
Vol 11 (1) ◽  
Author(s):  
Henare King
Keyword(s):  
New Zealand ◽  
Indigenous Knowledge ◽  
The Other ◽  
The West ◽  
Far North ◽  
Aotearoa New Zealand

The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter. I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara. This waiata is a dedication to Huirangi Tahana of the Ngāti Māhanga people of Waingaro Marae located 36 kilometers to the west of Ngaruawahia in the Waikato district.

scholarly journals Tolerantization of interfaith relations in Ukraine

2008 ◽  
pp. 78-83
Author(s):  
Anatolii M. Kolodnyi
Keyword(s):  
Freedom Of Expression ◽  
Freedom Of Speech ◽  
The Other ◽  
Western Civilization ◽  
False Information ◽  
The West ◽  
Interfaith Relations ◽  
The Right ◽  
Do So ◽  
The Way

Freedom of expression gives us the right to say what we think, but it does not oblige us to do so. This is evidenced by the so-called "cartoon conflict" associated with the name of Mohammed. He confirmed the differences of civilizations: we have a misunderstanding in the West of the psychology of the religiosity of the East. At the same time, if one did not have enough understanding of deep religious feelings, spurred by their inattention, the other showed a clear exaggeration of what was done and even perceived false information of what happened, for the truth. The East deepened the conflict of civilizations by giving it the right to use, as an argument against Western civilization, the belief that democracy, which it carries, and the freedom of speech it stands for, could open the way to ridicule and abuse of their faith.

scholarly journals But names will never hurt me: Extending hate speech legislation to protect gender and sexual minorities in New Zealand

2021 ◽  
Author(s):  
◽  
Vanessa Haggie
Keyword(s):  
New Zealand ◽  
Sexual Minorities ◽  
Minority Groups ◽  
Hate Speech ◽  
Freedom Of Expression ◽  
Minority Group ◽  
Constitutional Rights ◽  
Definition Of ◽  
The Right ◽  
The Voice

<p>Hate speech legislation involves a fundamental conflict with the right to freedom of expression. However, it is a conflict that can be justified in a constitutional framework in which free speech is not paramount and can be balanced against other rights and freedoms. This paper discusses the concept of “hate speech” legislation, the conflict between freedom of expression and hate speech censorship, and ways in which these seemingly-incompatible concepts might be harmonised. It considers, drawing on legislation and case law from other jurisdictions, and in light of the Marriage (Definition of Marriage) Amendment Act 2013, the possibility of extending such legislation to protect gender and sexual minorities in New Zealand, and suggests a potential framework for such legislative change. Any provision concerning hate speech must avoid overreaching into the realm of free expression. As a result, ‘hate speech’ should be clearly defined and narrowly focussed in scope, as words or matter which “exposes or tends to expose to hatred or contempt” the minority group at which the protection is aimed. In New Zealand’s constitutional/rights framework, this limitation on freedom of expression can be justified as reasonable and appropriate. While hate speech legislation does create a conflict with freedom of expression, to protect hate speech at the risk of perpetuating harm, discrimination, marginalisation and silencing is not appropriate. It sends the message that the voice of hate speakers is worth more than that of minorities, and undervalues the dignity and social assurance of those minority groups as valued members of society.</p>

Comparative Analysis of Ahmet Hamdi Tanpinar’s Travels to European Countries

2017 ◽  
Vol 5 (1) ◽  
pp. 78
Author(s):  
Aysel KAMAL ◽  
Sinem ATIS
Keyword(s):  
Social History ◽  
Young Lady ◽  
The Other ◽  
European Countries ◽  
Cultural Relations ◽  
The West ◽  
Literary Works ◽  
European Culture ◽  
Turkish Literature ◽  
Art And Architecture

Ahmet Hamdi Tanpinar (1901-1962) is one of the most controversial authors in the 20th century Turkish literature. Literature critics find it difficult to place him in a school of literature and thought. There are many reasons that they have caused Tanpinar to give the impression of ambiguity in his thoughts through his literary works. One of them is that he is always open to (even admires) the "other" thought to a certain age, and he considers synthesis thinking at later ages. Tanpinar states in the letter that he wrote to a young lady from Antalya that he composed the foundations of his first period aesthetics due to the contributions from western (French) writers. The influence of the western writers on him has also inspired his interest in the materialist culture of the West. In 1953 and 1959 he organized two tours to Europe in order to see places where Western thought and culture were produced. He shared his impressions that he gained in European countries in his literary works. In the literary works of Tanpinar, Europe comes out as an aesthetic object. The most dominant facts of this aesthetic are music, painting, etc. In this work, in the writings of Tanpinar about the countries that he travelled in Europe, some factors were detected like European culture, lifestyle, socio-cultural relations, art and architecture, political and social history and so on. And the effects of European countries were compared with Tanpinar’s thought and aesthetics. Keywords: Ahmet Hamdi Tanpinar, Europe, poetry, music, painting, culture, life

When Words Collide

2010 ◽  
Vol 27 (2) ◽  
pp. 50-68
Author(s):  
Aslam Farouk-Alli
Keyword(s):  
Power Relations ◽  
Freedom Of Expression ◽  
Entry Point ◽  
The West

The conflict between Islam and the West is rooted in contrasting worldviews that are informed by alternative moral underpinnings and differing existential implications. Furthermore, engagement between the Islamic and western paradigms is defined by imbalanced power relations in which the subaltern Islamic paradigm is pressured into conformance by the dominant western modernist paradigm. Using the issue of freedom of expression as an entry point, this article examines the contrasting cultural conduits that define each community by outlining the main tropes of their worldviews. It therefore attempts to suggest an alternative engagement between Islam and the West, one that emphasizes convergence over conflict.

The Proximity of Other Skins

2019 ◽  
Author(s):  
Celine Parreñas Shimizu
Keyword(s):  
United States ◽  
South Korea ◽  
The United States ◽  
The Philippines ◽  
The Other ◽  
The West ◽  
Pain And Suffering ◽  
The Spectator ◽  
Existing Frames ◽  
The Voice

Transnational films representing intimacy and inequality disrupt and disgust Western spectators. When wounded bodies within poverty entangle with healthy wealthy bodies in sex, romance and care, fear and hatred combine with desire and fetishism. Works from the Philippines, South Korea, and independents from the United States and France may not be made for the West and may not make use of Hollywood traditions. Rather, they demand recognition for the knowledge they produce beyond our existing frames. They challenge us to go beyond passive consumption, or introspection of ourselves as spectators, for they represent new ways of world-making we cannot unsee, unhear, or unfeel. The spectator is redirected to go beyond the rapture of consuming the other to the rupture that arises from witnessing pain and suffering. Self-displacement is what proximity to intimate inequality in cinema ultimately compels and demands so as to establish an ethical way of relating to others. In undoing the spectator, the voice of the transnational filmmaker emerges. Not only do we need to listen to filmmakers from outside Hollywood who unflinchingly engage the inexpressibility of difference, we need to make room for critics and theorists who prioritize the subjectivities of others. When the demographics of filmmakers and film scholars are not as diverse as its spectators, films narrow our worldviews. To recognize our culpability in the denigration of others unleashes the power of cinema. The unbearability of stories we don’t want to watch and don’t want to feel must be borne.

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