Parvaneh Farid
http://www.latelierpapillon.co.uk/
writes to
Naomi Flynn
May 2007
“The day is approaching when all the peoples of the world will have adopted one universal language and one common script. When this is achieved, to whatsoever city a man may journey, it shall be as if he were entering his own home.” (Bahá'u'lláh 1952)
Dear Naomi,
The subject of bilingualism is an important one, and I am glad that you are doing your research on this subject.
Deprivation from early verbal stimulation: Bilingual children are often from families who are separated from their extended families. To my observation, such young children, although very intelligent, are often behind their normal age of verbal communication skill. The parents of such children are usually overloaded with responsibilities and the focus of their attention is on adjusting themselves to the culture of the hosting community. Such parents are often more occupied with their children’s academic development later in life rather than allocating quality time to storytelling and having playful chit chat when their children are young. Furthermore, the grandparents who usually spend time with their grandchildren are also often absent from the scene of the immigrants’ lives. Such children, therefore, are often deprived of early childhood verbal stimulation, which is essential for the development of their language skill, and that deprivation could even affect their mother tongue.
Emotional & Social Problems: Entering school, some bilingual children find themselves amongst a group of peers who are much more articulate than they are. Having weak verbal communicational skill in the first place, they now have to deal with a second language in an environment that could be unsympathetic at times; not to forget the racial and cultural dilemma that they might have to cope with at the same time. These together with inadequate life experience and social skills create a shocking atmosphere for them that make learning any language difficult.
Language difficulties, including accents, could result in emotional and social problems. Even as adults, we experience that the first sign of an emotional turmoil manifests itself in our voices, and under pressure we usually regress to our old habits and techniques; as a singer, I am well aware of that problem.
Accents, Race & Nationality: I have also experienced that people’s judgments are based far more on the type of accent that one may have than what one has to say, think or believe. Many people are in the habit of switching off as soon as they hear a foreign accent, and they try to guess what one is saying. Hence their assumptions are usually based on the stereotypical beliefs they may hold.
• “Weaknesses in research may support a deficit model of cultural and linguistic difference; both of teachers and of children.
• Is it the case that the research identifying the problems for white western children show the teacher as the problem, while those focusing on non-white children or those from impoverished states show the child as the problem?
• To what extent does cultural and social capital affect the mind set of the researcher and that of the reader?” (Flynn 2007)
These are very interesting and worthwhile questions that you are asking in your research. In my experience as an immigrant, there are two types of foreigners/immigrants in this country, “Wanted” and “Unwanted”, and they are usually classified according to their accent, race, nationality and religion. These types of social preference are deeply influenced by the media, education system and sometimes families and friends.
Contacts: I have spoken with a friend of mine, Veena Spratt, who is a bilingual teaching assistant at a school in Southampton. She has agreed that I could pass on her e-mail address to you, if you wish to make contact. I also have some bilingual friends of different nationalities with young families that you may wish to interview. Please let me know if that is the case. Here I attach the paper that Veena has shared with the local Media at their meeting with Cultural Diversity Advisory Group to the Media (CDAGM):
BILINGUALISM: Today’s Britain is very different from what it was 50-60 years ago. Modern Britain is a multicultural, multiethnic and a multilingual society. According to the Commission for Race Equality “56 million people, over 300 languages and at least 14 faiths make us what we are today.” After the Second World War, there was a shortage of labour in the U.K. To build its shattered economy, people from various common wealth countries were imported to help in this task. Many left their homes and families in search of better prospects and came here. With them they brought their experiences, skills, culture and their own languages.
Over the years, these immigrants acquired enough knowledge of English to get by. Their children grew up in two cultures and two languages but with poor self-esteem and low confidence because of the discrimination and negative attitudes they encountered. Identity crisis was another thing they had to struggle with. All this was because the society didn’t value their culture or language and inheritance. I see this every day in my job as a bilingual assistant in council schools where I have been working for the past 6 yrs. Through my experience here, I have realized that children from ethnic minorities are not able to perform well because of their shyness about themselves, lack of confidence, and fear that they are not as good as their white peers. This affects their forming relationships with their schoolmates. Some of them dread the dinnertime when they have to leave the classroom in pairs. They are affected by the value others put on the way they speak or dress. Children begin to form attitudes towards themselves and others from what they see or hear around them, from their families, their friends, from books and the media. Many of the minority ethnic people are refugees and asylum seekers with little or no formal education. Many of them lacked opportunities in their own countries and struggle to settle here. They hardly have any role models in powerful positions to emulate in this country.
Bilingualism is a very important skill especially in today’s growing world of trade and tourism, international relations and social inclusion. There is enough evidence to show that promoting languages other than the majority language at school helps develop not only these languages but also children’s ability in the majority language Bilingualism has positive effect on intellectual development and better family and community ties as well as understanding.
According to research done by the Welsh Language Board children who speak two languages are more versatile and creative in their thinking.
All of the above puts a great responsibility on people like the media and us who have the power to change people’s thinking and perceptions by conveying positive images of the minority ethnic people from various countries. This will go a long way in building their self-esteem and regaining their confidence in themselves and in the society their parents or grandparents helped build with their sweat and hard work. It is 21st century and it is time to bridge this gap, which has existed over the centuries. After all, the English and other Europeans built these negative images during their colonization of the countries around the world. Let us put the record straight--no more hidden messages to be conveyed to the children. This will also stop white children, who may be growing up with negative attitudes, from acquiring views based on unacceptable stereotypes. They need to be shown alternate ways of thinking and behaving.
Through mass media like T.V., newspapers and the radio, positive images and messages about ethnic minorities can be transmitted to millions of people across the world. This will be a major investment for future racial harmony and for the development of a confident and well-informed society” (Spratt 2006)
Suggestion: One of the principles of the Bahá’í faith suggests choosing or inventing one international language and script to be taught at all schools across the world beside their native ones.
“A universal language would make intercourse possible with every nation. Thus it would be needful to know two languages only, the mother tongue and the universal speech. The latter would enable a man to communicate with any and every man in the world!” (`Abdu'l-Bahá 2006)
To be continued: Body language
`Abdu'l-Bahá (2006) Paris Talks, Audio-book, Southampton, L’Atelier Papillon
Bahá'u'lláh (1952) Gleanings from the Writings of Bahá'u'lláh, Wilmette USA, Bahá’í Publishing Trust
Flynn, Naomi (2007) A critical and reflective analysis of a reading that has influenced the development of my research, Winchester, University of Winchester
Spratt, Veena (2006) Bilingualism, Southampton, CDAGM
Naomi Writes Back: Thank you for your very helpful comments and questions Robina, and my apologies for taking so long to respond. To take your questions in order:
TEFL is still used as the acronym for teaching English as a foreign language to adults. I have no idea why there are two different ways of perceiving the process which are dependent on age; perhaps it is because children are more likely to speak English with full bilingual facility and that this is seen as different?
Assessment literate refers to teachers who know how to embed assessment in to their practice as part of both planning and delivery. QCA are the organization that produce curriculum and testing materials for the state sector in England and Wales.
Scaffolded is a term common with teachers and comes from the work of Vygotsky and Bruner. It refers to what a teacher does in order to support children's learning when developing new concepts. For example the way that the teacher might model an activity to make its purpose clear, provision of supporting resources and the quality of the teacher's explanation are all parts of the scaffold.
To respond to your discussion points:
I think your observation is no doubt true, and that provision for EAL in Iceland is not a common expectation of teachers. In many ways this draws me to it all the more, because that is the common perception (although erroneous) of teachers in Hampshire schools. We are very lucky to have an Icelandic woman with us in the faculty studying for her MA at the moment; your question reminds me that I should have this very conversation with her.
I think there are probably some ethical considerations to take in to account for Kelli, which her mother may well have overlooked. It must certainly have created a slightly odd mother-daughter relationship. I guess that the mother felt qualified to research her own daughter as a case study simply because she is an academic; my own daughters would be quite horrified by the idea should I try the same! As far as I know there is no follow up study, but you are right that it would be interesting to know. I imagine that Kelli is in her mid teens now.
I am quite sure that there must be some relationship between how welcome new Poles feel in this country and the fact that there is already a long established Polish community. I am trying to pursue this question with local Polish community leaders at the moment because I think it so pertinent to the study. You are probably right to hypothesie that this will have a positive effect on the children's potential for settling and learning their new language quickly. Early interviews with teachers show a very positive response to the children overall, and a view of their parents as very supportive and highly motivated for their children.
Accent is an interesting thing isn't it. I suppose one could argue that accents are becoming less diverse as the population is more mobile? It has been interesting for me as a relative new arrival to Hampshire to note how few people I meet speak with the Hampshire accent. I find that quite depressing as it signifies a loss of something so closely bound up with identity.
Sunday 18 November 2007
* on “Siren Song In 3 Parts”
Parvaneh Farid
http://www.latelierpapillon.co.uk/
writes on
“Siren Song In 3 Parts”
by
Joanna Jayne Bucknall
22nd October 2007
writes on
“Siren Song In 3 Parts”
by
Joanna Jayne Bucknall
22nd October 2007
“She is a kind of woman…” is a haunting phrase that is imprinted on the mind of the audience, not only because of the image of “a kind of a woman” that is presented by the text, but also due to the artistry of the performers on the one hand, and the professional structure and stage management skills of the creator of the piece, Joanna Bucknall, on the other.
The performance took place inside an installation space, surrounded by black walls, floor and ceiling, lit by a dim light. This dominating dark atmosphere was interrupted by a single shade of red that painted a set of basic furniture and ornaments, required for a party as well as the evening dresses of two sleek female performers.
As we entered, we were welcomed by the creator and the performers who were casually moving across the room and mingling with the audience throughout the course of the event.
The atmosphere and the installation promised an interesting performance of an audience participatory nature. What struck me, however, was the potency of the texts that were read from time to time by the cast who randomly took over and diverted the casual and party-like flow of a game into a sophisticated and thought provoking image making exercise.
The narrative circled around the identity of a girl/woman who may live next door to you. A woman whose image and lifestyle may engage you in using your imagination and make you listen to the neighbourhood’s gossips about who she is and what she does behind the closed doors of her house as well as within the cavity of her mind.
She is portrayed as a kind of a woman that you develop a love-hate relationship with. A woman that is to be ignored, and yet she can make the neighbours peep through their curtains when she comes and goes. The kind of woman that you wish to move away from your neighbourhood, and yet if she does her presence and the colour that she used to bring to your empty life is missed. The kind of woman that you wish to meet but not get close to, like a mystery that you wish to discover and yet fear its consequences. These are the types of feeling and the patterns of thought that you take away with you after becoming a part of the process of this performance.
Room for improvement:
The reading skill of the performers and the way that they contributed to the drama, through their subtle body language and the tonality of their voices were commendable. In particular, I am thinking of Andy. The singing voices, however, could benefit from further training and techniques.
I would, perhaps, have enjoyed this work more if I could have left the venue with a clearer idea as to “why” I needed to be exposed to what I experienced.
Although, the female performers look stunning in their red evening costumes, their movement, posture and self presentation did not always go along with the image that they were expected to create. At times, some of them gave the impression that they did not know what to do with their bodies as they found themselves at the centre of attention with nowhere to hide. In other words, occasionally, they appeared as if they were still walking in their blue-jeans. That could be attributed to stage shyness or simply a factor that was overlooked.
The quality of the overall performance and the well thought out structure behind the work, however, managed extremely well to make up for these few small observations.
Although, the female performers look stunning in their red evening costumes, their movement, posture and self presentation did not always go along with the image that they were expected to create. At times, some of them gave the impression that they did not know what to do with their bodies as they found themselves at the centre of attention with nowhere to hide. In other words, occasionally, they appeared as if they were still walking in their blue-jeans. That could be attributed to stage shyness or simply a factor that was overlooked.
The quality of the overall performance and the well thought out structure behind the work, however, managed extremely well to make up for these few small observations.
* Verbal Pollution II
“In the Beginning was the Word,
and the Word was with God,
and the Word wad God”
On Monday 14th May 2007 a programme was broadcast on Channel 4; “Cutting Edge”. The theme of the programme was what has become a “cool” practice nationwide, in particular amongst the younger generation, that is the use of swear words in daily encounters, mostly in place of adjectives.
Britain is getting a reputation as one of the most foul-mouthed countries in the world. Young people are growing up seeing swearing as part of everyday life, and that includes at school (Channel 4 web-site 2007).
The programme, Mind Your F-ing Language revealed the rich and hidden world of the language that kids actually use, and looked at one school's attempts to deal with this problem.
The programme followed a case study on Wednesfield High School in Wolverhampton that is no different from hundreds of others around the country. Its children are from all backgrounds and abilities and it's rated well by Ofsted. But, as in many schools, swearing is an issue (Channel 4 web-site 2007).
The survey also reveals that many children feel threatened and disturbed by swearing, and a majority support a swearing ban. So the school brings in 'Zero Tolerance' for foul language on school premises; anyone caught swearing will be punished, and even suspended in the worst cases (Channel 4 web-site 2007).
The use of swear words of a sexual nature operates on the level of verbal abuse. It psychologically undermines self esteem and humiliates people who happen to be subjected to it. In other words, this type of verbal abuse almost has the characteristics of the act of rape. Some campaigners argue that as well as being part of a more general loss of respect for others, constant swearing is exacerbating bullying, leaving many children hurt and upset, and is helping to fuel aggressive behaviour (Channel 4 web-site 2007).
Although swearing in public places is against British law, those who are at the receiving end, whether directly or indirectly, are inhibited to complain to avoid involvement, confrontation and further abuse or even being publicly ridiculed by the group around them for being old fashioned or acting like wimps. That makes me wonder what on earth has become of those “English Gentlemen and Ladies” to whom once upon a time, as foreigners, we felt humbled. 1967: After watching an episode of 'Til Death Us Do Part with over 40 instances of the word 'bloody', Mary Whitehouse declared 'This is the end of civilisation as we know it' (Channel 4 web-site 2007).
It is very much noticeable that this type of abuse has now found new dimensions and forms. Swearing is no longer just a method of expression to release anger or aggression; it has become an epidemic that assumes a casual and cool identity across all sections of the society. Writer Anne Atkins is worried by the misuse of language and the casual use of swearing. She visits the school to discover the scale of the problem and is appalled at the streams of abuse she witnesses, much of which she can't even understand (Channel 4 web-site 2007).
Peter Coates, the Head of Wednesfield High School, put the blame heavily on the media. He thinks that many of the factors leading to the problem are outside the control of the school and parents: 'Children are exposed to so much swearing, they see it in newspapers, they read it in magazines, and they hear it on television, radio, CDs' (Channel 4 web-site 2007).
Furthermore, the Chief Inspector of Eastleigh Police, Diana Boyles, mentioned in the “Race Equality Forum” (24th May 2007) that a 12 years old boy, arrested for verbal abuse, was shocked when he realized the meaning of his foul language that he picked up somehow from the media.
The media appears to copy the unprofessional method of some untalented comedians who use swear words to get laughter. The media seems to glamorize and augment the casual swearing epidemic by broadcasting programs such as “The F Word”, in which a celebrity character constantly spices up the course of the show with its use. It appears that we cannot, now, even watch a cookery program without being exposed to foul language. If that is not bad enough, promoting the use of foul language is even extended to grand operas with a theme of a sacred nature. 2003: Jerry Springer, the Opera, the musical tale of a US television host, has been on stage since 2003 and has over 8,000 swear words (Channel 4 web-site 2007). The BBC could not wait to broadcast this opera despite its viewers’ protests.
I was shocked when a mature student, doing a degree in media studies, said that she felt obliged to step outside of her normal patterns of behavior; swearing and showing her breasts on camera in order to get extra marks for her project. That explained why so much foul language is heard across the open plan of the editing rooms when the students do not use their headphones. It seems as if the media students are pushed and prepared to adopt such attitudes during their training as a form of preparation for their later career.
You may agree with me that the media is pushing the world of communication to become more and more visually orientated. It is mostly due to the media that admiration for visual beauty and to desire to look presentable remains constantly at the front of our minds. The verbal discipline and the use of proper language, however, not only does not receive the same level of emphasis, it is systematically undermined; 1999: With the advent of Channel 4's Bremner, Bird and Fortune and The Eleven O'clock Show, all known swear words are finally used openly in entertainment TV (Channel 4 web-site 2007).
In such a climate, watching the Cutting Edge programme on Channel 4 was a breath of fresh air for the sufferers of the venom of this social epidemic, but unfortunately, it was soon soured by the next programme, “The F Word”.
But what can, and should, be done about it?
· Are the media programmers and policy makers sensitive to this problem?
· If they are, what measures are in place, apart from “beeping” out the offensive words or scheduling the programmes after 9pm?
· What policy have the media put in place to improve the language skill of the nation, knowing that “language” is “what makes us human”, and its development leads to the development of thought patterns, the build up of our characters and social structures? Peter Coates, the Head Teacher, is saddened: 'It's a pity when the children's language is impoverished. I think that swearing diminishes them. Sometimes they're unaware because they're children of how they're perceived, and that's a great pity’ (Channel 4 web-site 2007).
· What programs are made to stimulate the nation’s taste for verbal beauty alongside many that are designed to trim the figure or to make people look younger than their actual age?
· Is there any method to ascertain and respond to the opinion of the ethnic minorities towards the use of foul language in the media? Coming from Iran, I can share with you that the use of foul language is not practised anywhere across the media. That includes so-called reality TV and cinema. I can also share with you the teachings of two major religions, founded in Iran; the Zoroastrian faith and the Bahá’í faith. The foundation of the Zoroastrian religion is based on; “Purity of Thoughts, Purity of Deeds and Purity of Words”. The Bahá’í faith teaches that “the tongue is for mentioning what is good, defile it not with unseemly talk” the purpose for the creation of language is to facilitate worthy words, and it shall not be spoiled with foul ones. The idea of the sanctity of words is also supported by Christianity that says: “In the beginning was the Word, and the Word was with God, and the Word was God” (St. John’s Gospel).
· Would it be possible to investigate the psychology of the use of swear words in a science programme such as Horizon?
· Would it be fair to suggest that the use of foul language should be totally banned from the media and public places in order to avoid verbal pollution and to maintain a safe environment (as with smoking)?
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo
28th Jun 2007
http://www.latelierpapillon.co.uk/
and the Word was with God,
and the Word wad God”
On Monday 14th May 2007 a programme was broadcast on Channel 4; “Cutting Edge”. The theme of the programme was what has become a “cool” practice nationwide, in particular amongst the younger generation, that is the use of swear words in daily encounters, mostly in place of adjectives.
Britain is getting a reputation as one of the most foul-mouthed countries in the world. Young people are growing up seeing swearing as part of everyday life, and that includes at school (Channel 4 web-site 2007).
The programme, Mind Your F-ing Language revealed the rich and hidden world of the language that kids actually use, and looked at one school's attempts to deal with this problem.
The programme followed a case study on Wednesfield High School in Wolverhampton that is no different from hundreds of others around the country. Its children are from all backgrounds and abilities and it's rated well by Ofsted. But, as in many schools, swearing is an issue (Channel 4 web-site 2007).
The survey also reveals that many children feel threatened and disturbed by swearing, and a majority support a swearing ban. So the school brings in 'Zero Tolerance' for foul language on school premises; anyone caught swearing will be punished, and even suspended in the worst cases (Channel 4 web-site 2007).
The use of swear words of a sexual nature operates on the level of verbal abuse. It psychologically undermines self esteem and humiliates people who happen to be subjected to it. In other words, this type of verbal abuse almost has the characteristics of the act of rape. Some campaigners argue that as well as being part of a more general loss of respect for others, constant swearing is exacerbating bullying, leaving many children hurt and upset, and is helping to fuel aggressive behaviour (Channel 4 web-site 2007).
Although swearing in public places is against British law, those who are at the receiving end, whether directly or indirectly, are inhibited to complain to avoid involvement, confrontation and further abuse or even being publicly ridiculed by the group around them for being old fashioned or acting like wimps. That makes me wonder what on earth has become of those “English Gentlemen and Ladies” to whom once upon a time, as foreigners, we felt humbled. 1967: After watching an episode of 'Til Death Us Do Part with over 40 instances of the word 'bloody', Mary Whitehouse declared 'This is the end of civilisation as we know it' (Channel 4 web-site 2007).
It is very much noticeable that this type of abuse has now found new dimensions and forms. Swearing is no longer just a method of expression to release anger or aggression; it has become an epidemic that assumes a casual and cool identity across all sections of the society. Writer Anne Atkins is worried by the misuse of language and the casual use of swearing. She visits the school to discover the scale of the problem and is appalled at the streams of abuse she witnesses, much of which she can't even understand (Channel 4 web-site 2007).
Peter Coates, the Head of Wednesfield High School, put the blame heavily on the media. He thinks that many of the factors leading to the problem are outside the control of the school and parents: 'Children are exposed to so much swearing, they see it in newspapers, they read it in magazines, and they hear it on television, radio, CDs' (Channel 4 web-site 2007).
Furthermore, the Chief Inspector of Eastleigh Police, Diana Boyles, mentioned in the “Race Equality Forum” (24th May 2007) that a 12 years old boy, arrested for verbal abuse, was shocked when he realized the meaning of his foul language that he picked up somehow from the media.
The media appears to copy the unprofessional method of some untalented comedians who use swear words to get laughter. The media seems to glamorize and augment the casual swearing epidemic by broadcasting programs such as “The F Word”, in which a celebrity character constantly spices up the course of the show with its use. It appears that we cannot, now, even watch a cookery program without being exposed to foul language. If that is not bad enough, promoting the use of foul language is even extended to grand operas with a theme of a sacred nature. 2003: Jerry Springer, the Opera, the musical tale of a US television host, has been on stage since 2003 and has over 8,000 swear words (Channel 4 web-site 2007). The BBC could not wait to broadcast this opera despite its viewers’ protests.
I was shocked when a mature student, doing a degree in media studies, said that she felt obliged to step outside of her normal patterns of behavior; swearing and showing her breasts on camera in order to get extra marks for her project. That explained why so much foul language is heard across the open plan of the editing rooms when the students do not use their headphones. It seems as if the media students are pushed and prepared to adopt such attitudes during their training as a form of preparation for their later career.
You may agree with me that the media is pushing the world of communication to become more and more visually orientated. It is mostly due to the media that admiration for visual beauty and to desire to look presentable remains constantly at the front of our minds. The verbal discipline and the use of proper language, however, not only does not receive the same level of emphasis, it is systematically undermined; 1999: With the advent of Channel 4's Bremner, Bird and Fortune and The Eleven O'clock Show, all known swear words are finally used openly in entertainment TV (Channel 4 web-site 2007).
In such a climate, watching the Cutting Edge programme on Channel 4 was a breath of fresh air for the sufferers of the venom of this social epidemic, but unfortunately, it was soon soured by the next programme, “The F Word”.
But what can, and should, be done about it?
· Are the media programmers and policy makers sensitive to this problem?
· If they are, what measures are in place, apart from “beeping” out the offensive words or scheduling the programmes after 9pm?
· What policy have the media put in place to improve the language skill of the nation, knowing that “language” is “what makes us human”, and its development leads to the development of thought patterns, the build up of our characters and social structures? Peter Coates, the Head Teacher, is saddened: 'It's a pity when the children's language is impoverished. I think that swearing diminishes them. Sometimes they're unaware because they're children of how they're perceived, and that's a great pity’ (Channel 4 web-site 2007).
· What programs are made to stimulate the nation’s taste for verbal beauty alongside many that are designed to trim the figure or to make people look younger than their actual age?
· Is there any method to ascertain and respond to the opinion of the ethnic minorities towards the use of foul language in the media? Coming from Iran, I can share with you that the use of foul language is not practised anywhere across the media. That includes so-called reality TV and cinema. I can also share with you the teachings of two major religions, founded in Iran; the Zoroastrian faith and the Bahá’í faith. The foundation of the Zoroastrian religion is based on; “Purity of Thoughts, Purity of Deeds and Purity of Words”. The Bahá’í faith teaches that “the tongue is for mentioning what is good, defile it not with unseemly talk” the purpose for the creation of language is to facilitate worthy words, and it shall not be spoiled with foul ones. The idea of the sanctity of words is also supported by Christianity that says: “In the beginning was the Word, and the Word was with God, and the Word was God” (St. John’s Gospel).
· Would it be possible to investigate the psychology of the use of swear words in a science programme such as Horizon?
· Would it be fair to suggest that the use of foul language should be totally banned from the media and public places in order to avoid verbal pollution and to maintain a safe environment (as with smoking)?
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo
28th Jun 2007
http://www.latelierpapillon.co.uk/
* Verbal Pollution I
When the issue of “Freedom of Speech” is concern, we all agree that in principle it is an essential item of a democratic society. We should, however, be vigilant that some undesirable ingredient does not market itself using this label. I do not know if you can think of any example, but I have the notion of “Verbal Pollution” in mind. That is the use of indecent language, commonly known as “strong language” in media.
Some may argue that the media is only portraying the reality of the society. In their response one may say; what about the role of media as a trustworthy land mark for establishing higher cultural values across the community?
Verbal pollution is not a sign of “Freedom of Speech” but a demonstration of shortage of vocabulary, weakness in command of the language, lack of respect for the listeners, and when it corrupts the performing arts it is an illustration of an artistic failure.
With much regret we have recently witnessed the BBC2’s urge for showing “Jerry Springer, the Opera”. Was this decision made secure on the base of the “Freedom of Speech”? Did BBC over look the danger of giving the assumption for giving way to the “Freedom to Insult and to Humiliate” the religious central figures? Do we think that the media should respect the views of the faith community on issues of such and at least exclude the central religious figures from being publicly humiliated and ridiculed?
“O people of God! I admonish you to observe courtesy, for above all else it is the prince of virtues. Well is it with him who is illumined with the light of courtesy and is attired with the vesture of uprightness. Whoso is endued with courtesy hath indeed attained a sublime station. It is hoped that this Wronged One and everyone else may be enabled to acquire it, hold fast unto it, observe it, and fix our gaze upon it. This is a binding command which hath streamed forth from the Pen of the Most Great Name.” Tablets of Bahá'u'lláh
Some may argue that the media is only portraying the reality of the society. In their response one may say; what about the role of media as a trustworthy land mark for establishing higher cultural values across the community?
Verbal pollution is not a sign of “Freedom of Speech” but a demonstration of shortage of vocabulary, weakness in command of the language, lack of respect for the listeners, and when it corrupts the performing arts it is an illustration of an artistic failure.
With much regret we have recently witnessed the BBC2’s urge for showing “Jerry Springer, the Opera”. Was this decision made secure on the base of the “Freedom of Speech”? Did BBC over look the danger of giving the assumption for giving way to the “Freedom to Insult and to Humiliate” the religious central figures? Do we think that the media should respect the views of the faith community on issues of such and at least exclude the central religious figures from being publicly humiliated and ridiculed?
“O people of God! I admonish you to observe courtesy, for above all else it is the prince of virtues. Well is it with him who is illumined with the light of courtesy and is attired with the vesture of uprightness. Whoso is endued with courtesy hath indeed attained a sublime station. It is hoped that this Wronged One and everyone else may be enabled to acquire it, hold fast unto it, observe it, and fix our gaze upon it. This is a binding command which hath streamed forth from the Pen of the Most Great Name.” Tablets of Bahá'u'lláh
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo
28th April 2006
* Freedom of Expression
Freedom of expression was the theme of my proposal in April 2005 with reference to “Jerry Springer the Opera”, when the central figure of Christianity was subject to humiliation and ridicule. At the time, the focus of blame was the BBC for broadcasting this opera. We well remember the effect of so doing on Christians and other members of the faith community, and the ongoing controversy it is causing.
In the last few months we, yet again, witnessed another assault on the dignity of a religious central figure under the label of freedom of expression, this time of Islam.
The ignorance of a few Danish cartoonists and their publishers, who promoted the project, provoked a religious and political reaction across the world during this highly sensitive and inflammable period of our collective journey towards cultural integration.
Those who advocate this type of inappropriate exercise as a sign of unconditional freedom of expression should be, perhaps, reminded that across all cultures publicly expressed opinions are subject to spoken, unspoken or even legal limitations. The phrase: “politically incorrect” is often used to indicate those expressions that exceed the acceptable social limits.
For example, across our culture criticising homosexuality is no longer acceptable; even the religious traditions are condemned for speaking their views on that issue. Another example is the suspension of the Mayor of London for his passing remark on a Jewish journalist and also the recent prison sentence in Austria for a writer who denied the reality of death camps during the Second World War.
The general opinion of the members of Diversity, a few weeks after the episode of the cartoon was that the British media coped rather well with the development of this scenario. While remaining objective itself, the media provided balanced time and equal opportunities for all affected parties to defend their positions.
It was interesting to listen to a BBC Radio 4 religious programme, “Beyond Belief”, on Monday 13th Feb 2006. Three British comedians of three different religious traditions, Christianity, Islam and the Bahá’í faith were invited to a debate on the theme of the freedom of expression and how comedians could conduct their career without compromising their faith or attacking the beliefs of others. Inviting a comedian from a minority religious tradition such as the Bahá’í faith was also a welcome development.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo28th
March 2006
www.latelierpapillon.co.uk
In the last few months we, yet again, witnessed another assault on the dignity of a religious central figure under the label of freedom of expression, this time of Islam.
The ignorance of a few Danish cartoonists and their publishers, who promoted the project, provoked a religious and political reaction across the world during this highly sensitive and inflammable period of our collective journey towards cultural integration.
Those who advocate this type of inappropriate exercise as a sign of unconditional freedom of expression should be, perhaps, reminded that across all cultures publicly expressed opinions are subject to spoken, unspoken or even legal limitations. The phrase: “politically incorrect” is often used to indicate those expressions that exceed the acceptable social limits.
For example, across our culture criticising homosexuality is no longer acceptable; even the religious traditions are condemned for speaking their views on that issue. Another example is the suspension of the Mayor of London for his passing remark on a Jewish journalist and also the recent prison sentence in Austria for a writer who denied the reality of death camps during the Second World War.
The general opinion of the members of Diversity, a few weeks after the episode of the cartoon was that the British media coped rather well with the development of this scenario. While remaining objective itself, the media provided balanced time and equal opportunities for all affected parties to defend their positions.
It was interesting to listen to a BBC Radio 4 religious programme, “Beyond Belief”, on Monday 13th Feb 2006. Three British comedians of three different religious traditions, Christianity, Islam and the Bahá’í faith were invited to a debate on the theme of the freedom of expression and how comedians could conduct their career without compromising their faith or attacking the beliefs of others. Inviting a comedian from a minority religious tradition such as the Bahá’í faith was also a welcome development.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo28th
March 2006
www.latelierpapillon.co.uk
* The Portrayal of "Faith" by the Media
When there is a mention of religion, what image comes to your mind? One could suggest a spectrum of phenomena from absolute reality to superstition, from unconditional and collective love to prejudice, from profound understanding to fanaticism, from a divine manual for living to just a series of rituals, from peace to war and many more.
But are there any real grounds for this rather contrasting portrait? Is our image of religion affected by the religious tradition that we happened to be brought up with? Is this picture affected by our culture, social environment and life experiences? Is that image the result of our education, political conviction or lack of it? Perhaps we hold the media to be one of the major factors in the formation of our views?
Whatever our answers may be, perhaps we could agree that fanaticism is the offspring of prejudices, which is the cause of all human conflicts. Prejudices are fed by ignorance, and ignorance is the result of an apathetetic attitude towards an independent search for truth or being exposed to a continuous contaminated system of belief.
If that is so, why is fanaticism usually associated with religious ideologies? Does it mean that people who do not have any religious identity are immune to this pandemic? I think our answer to the latter question tends to be a negative one.
We could refer to the 21st century as the era of “dialogue between civilizations”, in which ignorance gives way to understanding. Therefore let us use all our human and technological resources to make this dialogue fluent, fruitful and rich. Let the media provide us with its collective and far-reaching tool that is capable of allowing this dialogue to take place.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting withBBC South, Meridian TV and the Daily Echo
Januarry 2006
http://www.latelierpapillon.co.uk/
But are there any real grounds for this rather contrasting portrait? Is our image of religion affected by the religious tradition that we happened to be brought up with? Is this picture affected by our culture, social environment and life experiences? Is that image the result of our education, political conviction or lack of it? Perhaps we hold the media to be one of the major factors in the formation of our views?
Whatever our answers may be, perhaps we could agree that fanaticism is the offspring of prejudices, which is the cause of all human conflicts. Prejudices are fed by ignorance, and ignorance is the result of an apathetetic attitude towards an independent search for truth or being exposed to a continuous contaminated system of belief.
If that is so, why is fanaticism usually associated with religious ideologies? Does it mean that people who do not have any religious identity are immune to this pandemic? I think our answer to the latter question tends to be a negative one.
We could refer to the 21st century as the era of “dialogue between civilizations”, in which ignorance gives way to understanding. Therefore let us use all our human and technological resources to make this dialogue fluent, fruitful and rich. Let the media provide us with its collective and far-reaching tool that is capable of allowing this dialogue to take place.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting withBBC South, Meridian TV and the Daily Echo
Januarry 2006
http://www.latelierpapillon.co.uk/
* Education or Legislation
More has been heard about religion during the first few years of the 21st century than throughout the last one. For a long time religion had become a taboo subject that was only discussed behind the closed doors of designated "holy" premises on designated "holy" days. In the 20th century, religion increasingly lost its significance as the cultural manual for living that it is, within the texture of the daily life of our society.
9/11 and subsequent dramatic events that have yet to be concluded, have forced governments, people and the media to stop ignoring the importance of religion's values and its influence on the human mind, behaviour and destiny.
In response to a desperate political outcry, the media started to include religion on the menu of its programming in order to create a taste for social and religious integration and tolerance.
However painful the wakeup call was, it resulted in the world becoming aware of the need for cultural tolerance based on a systematic and organised plan of action that would increase sympathetic understanding and decrease selfish injustice.
It is not a coincidence that the Queen's Christmas message highlighted the theme of Religious Tolerance, nor that the Racial and Religious Hatred Bill gained its Second Reading in the House of Commons on 21st June 05. It is, however, interesting that a government with the mantra of "Education, Education, Education" at the forefront of its policy is merely relying on passing legislation on this matter.
Jane Fonda's response regarding this legislation on "Question Time" was reduced to one word; "Education". The National Spiritual Assembly of the Bahá’ís of the UK is in the process of sharing a statement with various Ministers and members of Her Majesty's Government on “Racial and Religious Hatred”. In it, the importance of education is highlighted: "........to eradicate religious intolerance at its root, legislation must be supported by education, beginning in primary school.
Such education should be based on the knowledge that humankind is, in all respects, one family. The study of history and culture, if based on the premise of the oneness of humanity, should lead to a growing appreciation of the diverse religious traditions. This appreciation will be strengthened by interaction with people of different faiths, if the purpose of that interaction is to promote unity. An everyday familiarity with people of different backgrounds will help each individual to lift the veil of cultural difference and see beneath it the shared humanity of all the peoples of the world."
When the subject of education comes to mind, the role of the media is very apparent. In the era of communication that we are living in, one could strongly argue that the media is the most potent social institution in forming attitudes and influencing patterns of thought and behaviour. The media makes and promotes role models, it interprets and establishes social and cultural norms and concepts, and to some degree it prioritises the importance of social issues. In short: the media has the power and the means to educate the masses.
On this journey the media has been providing many worthwhile programmes, films and documentaries that would lead to a growing appreciation of the diversity of religious traditions. Further attention, however, could be paid to those religious principles and teachings that matter to all of us today: for example, the theme of “unity in diversity”. Often, religious programmes debate on some aspect of religious tradition that is a long way from the core of their followers’ beliefs. Producers are often looking for rituals and theatrical ceremonies that make programmes colourful and visually engaging, or as the Archbishop of Canterbury (in an ITV programme on 19th June 05) said, they look for religious conflicts.
A more direct involvement by members of the faith communities in the choice of subject matter and its portrayal, therefore, may be a step forward. This direct involvement would provide all with first hand relevant information and original points of view that could be offered by various religious traditions. It would also generate a sense of belonging and a cause for integration among the wider community, and provide a mechanism to safeguard against stereotyping and biased assumptions.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting withBBC South, Meridian TV and the Daily Echo
28th July 2005
http://www.latelierpapillon.co.uk/
9/11 and subsequent dramatic events that have yet to be concluded, have forced governments, people and the media to stop ignoring the importance of religion's values and its influence on the human mind, behaviour and destiny.
In response to a desperate political outcry, the media started to include religion on the menu of its programming in order to create a taste for social and religious integration and tolerance.
However painful the wakeup call was, it resulted in the world becoming aware of the need for cultural tolerance based on a systematic and organised plan of action that would increase sympathetic understanding and decrease selfish injustice.
It is not a coincidence that the Queen's Christmas message highlighted the theme of Religious Tolerance, nor that the Racial and Religious Hatred Bill gained its Second Reading in the House of Commons on 21st June 05. It is, however, interesting that a government with the mantra of "Education, Education, Education" at the forefront of its policy is merely relying on passing legislation on this matter.
Jane Fonda's response regarding this legislation on "Question Time" was reduced to one word; "Education". The National Spiritual Assembly of the Bahá’ís of the UK is in the process of sharing a statement with various Ministers and members of Her Majesty's Government on “Racial and Religious Hatred”. In it, the importance of education is highlighted: "........to eradicate religious intolerance at its root, legislation must be supported by education, beginning in primary school.
Such education should be based on the knowledge that humankind is, in all respects, one family. The study of history and culture, if based on the premise of the oneness of humanity, should lead to a growing appreciation of the diverse religious traditions. This appreciation will be strengthened by interaction with people of different faiths, if the purpose of that interaction is to promote unity. An everyday familiarity with people of different backgrounds will help each individual to lift the veil of cultural difference and see beneath it the shared humanity of all the peoples of the world."
When the subject of education comes to mind, the role of the media is very apparent. In the era of communication that we are living in, one could strongly argue that the media is the most potent social institution in forming attitudes and influencing patterns of thought and behaviour. The media makes and promotes role models, it interprets and establishes social and cultural norms and concepts, and to some degree it prioritises the importance of social issues. In short: the media has the power and the means to educate the masses.
On this journey the media has been providing many worthwhile programmes, films and documentaries that would lead to a growing appreciation of the diversity of religious traditions. Further attention, however, could be paid to those religious principles and teachings that matter to all of us today: for example, the theme of “unity in diversity”. Often, religious programmes debate on some aspect of religious tradition that is a long way from the core of their followers’ beliefs. Producers are often looking for rituals and theatrical ceremonies that make programmes colourful and visually engaging, or as the Archbishop of Canterbury (in an ITV programme on 19th June 05) said, they look for religious conflicts.
A more direct involvement by members of the faith communities in the choice of subject matter and its portrayal, therefore, may be a step forward. This direct involvement would provide all with first hand relevant information and original points of view that could be offered by various religious traditions. It would also generate a sense of belonging and a cause for integration among the wider community, and provide a mechanism to safeguard against stereotyping and biased assumptions.
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting withBBC South, Meridian TV and the Daily Echo
28th July 2005
http://www.latelierpapillon.co.uk/
* Faith & the City
To begin with, I would like to acknowledge the opportunities that the local media has recently offered to the faith community. This includes programme such as “Faith in the City” by BBC, media coverage of “Interfaith Memorial Service for Tsunami Victims” and its subsequent royal visit, the regular coverage of Interfaith events such as “Peace Walk”, the Daily Echo weekly religious portrait by Mr Paul Eddy, BBC Radio Solent interviews with local people with different religious background and inviting all faiths to offer their thoughts on its morning programme by Rev. David Adcock. For that the Hampshire Baha’is are grateful to be given yet another opportunity next week to put forward their view.
In order to illustrate the need for strengthening the collaboration between the media and religion, we may look at the roles and the nature of these two phenomena.
- We may agree that the media is a device that can successfully inform the public of local, national and international revelations.
- We may also acknowledge the powerful influence of the media in creating or guiding the public’s mood.
- On the other hand Religion is a comprehensive collection of ideologies together with a roadmap that points out the direction for achieving certain goals, which are revealed by a few spiritual/divine geniuses/grate thinkers/philosophers that are commonly referred to as the prophets of God or founders of the religion.
- The religious ideology like any other relies heavily on some form of media in order to live within the community. The format of this media, however, varies according to the culture and its available technology.
Up to 20th century the media were limited to books, story telling, literature, visual art and music. At present time, however, with the emergence of the analogue and then digital media, religion requires access to the modern media.
- The media by itself in a spiritual, moral and humanitarian vacuum is not but a sophisticated piece of machinery looking for a mission. Religion in absence of the media is not but a willing and trained driver looking for a sound vehicle.
- Together they form a strong body and soul that is capable of serving the community in their full strength.
Together we can eliminate social diseases such as cultural ignorance, disunity, vandalism and antisocial behaviour, the breakdown of family units, alcohol and drag abuse, and the culture of “you can do what you can get away with”.
- Practical suggestions:
- To develop mutual understanding about the role of the media and religion.
- To maintain and expand the present channels of co-operation as well as exploring original areas.
“If only the laws and precepts of the prophets of God had been believed, understood and followed, wars would no longer darken the face of the earth.”
`Abdu'l-Bahá, Paris Talks
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo
28th Januarry 2005
http://www.latelierpapillon.co.uk/
In order to illustrate the need for strengthening the collaboration between the media and religion, we may look at the roles and the nature of these two phenomena.
- We may agree that the media is a device that can successfully inform the public of local, national and international revelations.
- We may also acknowledge the powerful influence of the media in creating or guiding the public’s mood.
- On the other hand Religion is a comprehensive collection of ideologies together with a roadmap that points out the direction for achieving certain goals, which are revealed by a few spiritual/divine geniuses/grate thinkers/philosophers that are commonly referred to as the prophets of God or founders of the religion.
- The religious ideology like any other relies heavily on some form of media in order to live within the community. The format of this media, however, varies according to the culture and its available technology.
Up to 20th century the media were limited to books, story telling, literature, visual art and music. At present time, however, with the emergence of the analogue and then digital media, religion requires access to the modern media.
- The media by itself in a spiritual, moral and humanitarian vacuum is not but a sophisticated piece of machinery looking for a mission. Religion in absence of the media is not but a willing and trained driver looking for a sound vehicle.
- Together they form a strong body and soul that is capable of serving the community in their full strength.
Together we can eliminate social diseases such as cultural ignorance, disunity, vandalism and antisocial behaviour, the breakdown of family units, alcohol and drag abuse, and the culture of “you can do what you can get away with”.
- Practical suggestions:
- To develop mutual understanding about the role of the media and religion.
- To maintain and expand the present channels of co-operation as well as exploring original areas.
“If only the laws and precepts of the prophets of God had been believed, understood and followed, wars would no longer darken the face of the earth.”
`Abdu'l-Bahá, Paris Talks
Delivered by Parvaneh Farid at CDAGM (Cultural Diversity Advisory Group to the Media) Meeting with BBC South, Meridian TV and the Daily Echo
28th Januarry 2005
http://www.latelierpapillon.co.uk/
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