The issue of religious dress, specifically female Muslim religious dress, has been the subject of intense controversy within Europe over recent years. In the United Kingdom comments by Jack Straw MP, Leader of the House of Commons and a former Home and Foreign Secretary, that he felt uncomfortable talking to women at his constituency surgery who wore the Muslim veil sparked a storm of intense and, at times, acrimonious debate.1 In France the banning of headscarves in State schools has provoked major controversy.2 In the Netherlands the Dutch Parliament voted to ban the burka in public places3 and in five Belgian towns its wearing has been banned on pain of a fine.4
It is a view widely held amongst psychologists that human beings have a basic need to create a positive social identity for themselves, either as individuals or as members of a group. In this regard, choice of dress is likely to be particularly important. A person's clothes can reveal much about their identity, in relation to their gender, class, sexual orientation, and religious beliefs. Yet what an individual wears can also attract great controversy, as evidenced by the fact that, in Europe of late, there have been few issues more controversial than that of religious dress.Today in towns and cities across Europe a significant proportion of Muslims—in particular Muslim females—have eschewed conventional western clothes in favor of garments (such as veils and headscarves) traditionally associated with Islam. With a new generation of “European Muslims” keen to cultivate a distinct identity for themselves as members of the continent's second largest religion, Islamic dress often has an “emblematic status” as a “powerful and overdetermined marker of difference.” Yet the right to wear religious dress varies significantly in Europe. In some countries there are clear restrictions on what can (or cannot) be worn in public (e.g., France and Turkey), whereas in other parts of the continent (e.g., the U.K.) young people are relatively free to wear the religious dress of their choice. Mindful of this state of affairs, the European Court of Human Rights has chosen to tread warily, letting governments retain considerable discretion in the field of religious dress. Consequently, states enjoy a wide “margin of appreciation” when determining whether their curbs on religious symbols or related garments are compatible with Article 9 of the European Convention on Human Rights (ECHR).
2 This definition of empathy is offered by Eisenberg and Strayer, 'Critical issues in the study of empathy' in Eisenberg and Strayer (eds) Empathy and its Development (Cambridge University Press,1990) 5.
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