In Western post-modern/modern society of Australia, Foucault’s model of discourse can be applied. One discursive pillar is provided by Australia’s powerful media. Australian government policy provides a second. The true intent is always hidden.
Foucault said western post-modern society created “discursive formations” to send highly structured, hidden messages to their populace. Hall’s definition of discourse is that which: “represent[s] the West, the Rest, and the relations between them”, and also “a particular kind of knowledge … [which] also limits the other ways in which the topic can be constructed” (Hall cited in Hall & Geiben Eds., 1992, p. 291).
Two media opinions, “School meals go halal in London” (Brown, The Australian, August 6, 2010. p. 11.) from The Times, London, describe firstly, the “forced adoption of foreign [Muslim food laws or ] religious practices” in certain London high-schools. The second, “Veil a relic of repressive culture” (Ali, The West Australian, August 6, 2010. p. 21), is a longer, critical analysis of some Muslim dress, stating: “Philosophically, Islamism is a revolt against modernism” This media creates Foucault’s ‘discursive formation’.
An outline of the writer, Dr Ameer Ali, is provided at the end of the article. The garments are described as:
the burqa and the niqab along with the male turban and long beard
are the representative symbols of this new threat, part of the “Islamist
intrusion… [whose] ultimate objective of establishing an Islamic world
order, [whereby] political Islam promotes the growth of parallel societies
in the West that are excluding Muslims from mixing with others ….
Dr. Ameer Ali is a former head of the Muslim Community Reference Group,
hand-picked after the London bombings to address Islamic extremism
and promote tolerance.
Although Dr. Ali concludes positively by challenging the ‘West’ to rise to the occasion and provide answers, the major tone of the article is ominous and negative.
Both dwell upon the spectre of the “Other” (Hall, 1996, p. 238). Currently Australian government –endorsed Muslim immigration, combined with the arrival of Muslim ‘boat people’, is a major negative form of ‘the Other’. Common collective knowledge includes threats of ‘Other’ to valued nationalist traditions, and associated freedoms. Policy caused conflict between already-established Anglo-Celts, and Italians, Yugoslavs. These were conflicts between Christians. Only small migrant numbers of other religions were allowed. By reporting new ‘Others’ may force change in areas as fundamentally important as freedom of choice – of food – and religion, the media become what Croteau and Hoynes calls “key sites where basic norms are articulated” (2003, p. 163).
Historically Anglo-Celt Australia has accommodated change, but not without anger and fear – and violence. Running important English-opinion at this time – clearly demonstrates the strong Anglo-Colonial power in Australia, but – perhaps since the ‘world global financial crisis, Australia has been sold off: the traditional Anglo-colonial control has changed. No longer the preferred Christian 53rd American state, – now Muslim Saudi Arabian vassal.
Reference:
Ali, A. (Friday, August 6, 2010). Veil a relic of repressive culture: The burqa and niqab are the products of a misogynist and patriarchal tribal system. Opinion: The West Australian. p. 21.
Brown, D. (Friday, August 6, 2010). School meals go halal in London. The Australian. p. World 11.
Croteau, D. & Hoynes, W. (2003). Media Society: Industries, images and audiences. London: Sage
Hall, S. Ed. (1997) Difference: Cultural representations and signifying practices. London: Sage.
- Hall, S. & Gieben, B. Eds. (1992). Formations of modernity: The West and the rest: Discourses and power. Cambridge: Polity Press.
susanneah 