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This study mainly aims to critique a media artefact, which is based on the globalization that involves a specific consequence. As per the Sociology context, globalization is such an ongoing process that can involve the integrated shifts in the political, social, cultural as well as economic spheres of society. It also involves as a process the ever-enhancing integration of the contexts among the communities, regions, nations and even seemingly distinct and isolated areas (SBS Australia 2014). Therefore, a catalyst artefact “School anthem boycott ‘the work of do-gooders’” is considered in order to proceed with this study. Thus, in this study, Casual Layered Analysis method is aimed to be utilized for decoding the significant and important discourse and metaphors. On the other hand, this study also provides an overview for the counter and hegemonic discourses for the globalization that would assist in both reframing and critique. Therefore, this study also reframes the approach towards the consequence as well as offers an alternative vision.
The Casual Layered Analysis is such a methodology or technique, which is utilized in the future studies as well as strategic planning for more effectively shaping the future (Baxendal 2015). The Casual Layered Analysis mainly operates by recognizing several levels as well as attempting for making synchronized differentiations at all the levels for making a coherent new future. There are mainly four levels in the Casual Layered Analysis such as myth and metaphor, the discourse and structure, social causes as well as the litany.
Litany – As per the artefact School anthem boycott ‘the work of do-gooders’ an alarming extent of the unguarded vitriol has been exposed by the former minister in regards to the immigration, which is leveled on the teachers in a Southwest Melbourne school who permitted the Muslim students observing mounting’s Shi’ite period to excused from singing the national anthem of Australia (Blakkarly 2015). In the artifact, the litany has informed the public discourse as well as the conversations of the living room exploring Australia’s Islamification, questioning whether applying religious or cultural flexibility at schools is proper, and has touched allegiances as well as nationhood.
Myth and Metaphor – According to Baxendale (2015), some media campaigns are alleged regarding some the threat of the Islamic extremist-initiated terrorism conspiratorial fantasy, suspiciousness and heated exaggeration of the manifest. These messages quarry on embed deep and primal fears in the viewer’s subconscious as well as contribute to both metaphors and worldviews that underpin them (Hardaker 2015). This artifact has outlined an incident that can easily be interpreted as the Australian nationhood’s rejection, a refusal to “pledge allegiance” or a threat to sovereignty, informed by widely applied American Patriot rhetoric in mass media. All of the threats or fears can provide the way to the myth that a return to the monoculture would lead to peace (Stein and Salime 2015). These sentiments are evident in the litany of Reclaim Australia, though they manifest with an in-depth insight and unexamined levels in the wider society in Australia.
As per the counter and hegemonic discourses for globalization based on this artefact, the global events incorporating the huge publicized the “Sydney Lindt café siege” and “London subway bombings” made acute threat awareness not only from the foreign lands but from within. According to this artifact, previous exposure of Australia towards the global warfare has been typically in the places omitted from the hearth as well as home and this country has enjoyed the remoteness of Australia from several world events that has assisted in order to create a sense of isolation and safety (Dozema 2001). Therefore, it has also formed the insensible beliefs that the migrants as well as the visitors should assimilate towards a new place and can adopt a worldview as well along with that place. On the other hand, those migrants are necessary for demonstrating allegiance for hosting nation as well as placing their recognitions as the cultural or cultural subjects last (Ramos, 2010). According to this artifact, it has been stated that Australia is the best culture or nation in all over the world and the other country should adopt their ways. Apart from that, the assimilation rejection of the white Australian culture as well as the social hierarchy’s disruption and a sense of order that several people can feel comfortable on the level of unconsciousness.
The myths, ideologies, systematic causes as well as the litany earlier informing the sentiments of the Islamophobia were explored. therefore, in terms of reframing the conversation in this artefact as well as also for assisting in the better understanding (it is expressed by Inayatullah as “ways of knowing”), it has been returned to the counter discourse or the counter litany proposed by this artefact, in the effort for reframing this particular discussion (Hassan 2005). In this particular scenario, the teacher has responded towards the request of the students for leaving the room on the grounds on religion, shortly returning after the national anthem was sung. Such innocuous concession has made an alignment with a counter discourse or counter litany following the events such as the Cronulla Race Riots in Sydney (Markus 2001). One positive as well as an effective learning from this conflict can be portrayed in the concerted efforts for better involving with the Islamic customs, in particular for better accommodating the cultural facts in the schools, typically the site of overtly colonial sentiments as well as nationalist (Hurst 2015). It has incorporated in South Sydney the appointment of the first Muslim Deputy Principal of “Punchbowl High School” in the year 2011. A proper access point for these issues’s consideration is cosmopolitanism’s globalization discourse. The incorporation international democratic rights as well as embracing of the international civil society neatly feed into the notion of celebrating, promoting and accommodating cultural and religious freedoms (Kuhn 2015). On the other hand, involved ecumenism should also be a potential lens that can assist to reframe this debate. Apart from that, the reframing of the consequence of the backlash and Islamophobia against politically correct policies and actions would enter over the notions of engaged ecumenism and cosmopolitanism.
| Cosmo- Ecumenism | Nationalism |
Litany | Why cannot people all just get along? · Marginalization which is a threat to peace · Religious practice has to be spared unless it offends or endangers others. | · Muslims and migrants must have to demonstrate allegiance towards the culture or custom threat of Australian Muslim · They have to be incompatible with the way of unwelcoming multiculturalism and dissolving multiculturalism |
Systemic Causes | · Howard era policy’s enhanced popularity · Vocabulary and human rights agenda | Sensationalized coverage by media of terror or terrorism plots. |
Worldview | The Australian projects self-image as a “Fair Go”, “welcoming” and “tolerant” nation Human rights succeed over the nationhood. | Dominant Western / white culture, fair and safe Return towards mono-culturalism best / safest for the country |
Metaphors and Myths | Nationhood potentially or outdated vulnerable notion. Multi-culturalism embracing is more morally superior or evolved to ‘tribalism’ | Defending the way of life primal, natural People require expelling economy feel safe with the threat of unknown. |
After the entire analysis made on the catalyst artefact, few alternative visions can be portrayed in reference to the reframing of approach to the issues identified as well as stated in the artefact.
There should be few spaces here for contemplating this particular debate in a distinct light as well as away from the charge of emotive charge. It should also be considered that the political correctness is not other’s appeasement but is a deliberate activity to promoting harmony and redressing marginalization. On the other hand, in the context of Islamophobia and by acknowledging the fact that the ideological beliefs differ, the involved ecumenism should establish upon the fairness and compassion offered by a standpoint of cosmopolitan as well as should remove the heat from the discussion while acknowledging the spirituality as central towards the debate (Inayatullah 1998). On the other hand, patriotic demonstration as well as pitting national security against the cultural practices should be utilized cunningly for obfuscating the discussion in the catalyst artefact regarding how best for integrating Islamic religious as well as cultural practices into a traditionally Anglo-Christian sphere like a primary school in Australia. Apart from that there should be space for considering the practical ways for celebrating and accommodating the special requirements and cultural differences in schools in respectful and practical ways.
After the entire Casual Layered analysis conducted in this study based on the discussion of the mentioned catalyst artefacts, a conclusion can easily be drawn that teh inclusion of the global democratic rights as per globalization can nourish into the notion of promoting, accommodating and especially celebrating the cultural as well as religious independence. In other words, this analysis has simply successfully interpreted the basics behind the removal of the religious as well as the cultural boundaries among people all over the world.
Baxendale, R. 2015. School anthem boycott ‘the work of do-gooders’ in The Australian Thursday October 29 2015 p3.
Blakkarly, J. 2015. Unease with Australia’s Islamophobia [online] Al Jazeera Available at: http://www.aljazeera.com/indepth/features/2015/04/unease-australia-islamophobia-150409075748404.html [Accessed 1 Nov. 2015].
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Kuhn, R. 2015. [online] Xenophobic racism and class during the Howard years Australian National University [online] http://www.anu.edu.au/polsci/mi/1/mi1kuhn.pdf [Accessed 4 Nov. 2015].
Markus, A. 2001. Race: John Howard and the Remaking of Australia. Allen & Unwin. Sydney pp. 85–89.
Ramos, J. 2010. Alternative Futures of Globalisation: A Socio-Ecological Study of the World Social Forum Process Ph.D. Thesis Dissertation, Queensland University of Technology, Brisbane.
SBS Australia, 2014. Once Upon a Time in Punchbowl: How the Lebanese community found their place in multicultural Australia produced by SBS Australia, Screen Australia and Northern Pictures
Stein A and Salime Z, 2015. Manufacturing Islamophobia: Rightwing Pseudo-Documentaries and the Paranoid Style in Journal of Communication Inquiry Vol. 39(4) 378–396.
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