Introduction the religion. Unfortunately, people against Muslims are not

Introduction According to the dictionary’islamophobia is the dislike of or prejudice against Islam or Muslims,especially as a political force’.

This fear and hatredof the Islamic community has caused political measures to be in order,Motion 103 is a study conducted by the government of Canada to detect how toprevent racism and religious discrimination by collecting data on hate crimeson Muslims. Six in 10 Canadians believe Islamophobia is an issue in Canada.This research report will be discussing the Causes, Impact, Existing Solutions,and New Model.  Causes             The most common issuein Islamophobia is all misinformation and/or lack of information on thereligion.

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Unfortunately, people against Muslims are not willing to change andunderstand Muslims but they are willing the feed into the fear of stereotypes. Thisfeeling is of fear is understandable, as Islamophobia people claim to bephysically and mentally afraid of the Islamic people, but this attitude will lead to a worsening of their fear and not provide any situation forpositive change. Islamophobia cannot only hold someone back in life; it caneven hold back people around them.

This condition is not only an extreme orirrational fear of people following the Islamic beliefs; it includes a hatredof their religion. As a result, it leads to an unfair demeanor towardssomeone’s right for a personal choice. This phobia is a form of prejudicetowards other religions and has recently become a relatively significant issuein our society. Making the effort for change will make a huge difference inyour personal life, usually resulting in a more calm and collected composure inpreviously perceived stressful situations.  Impact Muslims, as members of minoritycommunities in the West, grow up against a background of everyday Islamophobia.I suggest that the Muslim self-internalized in such a setting is denigrated(Fanon 1952), a problem usually grappled with during adolescence when identityformation is the key developmental task.

This typically involves the adolescenttaking on polarized positions and embracing extreme causes. Following the 9/11and 7/seven attacks, Islamophobia intensified; at the psychological level, itis understandable, as an internal racist defence against overwhelming anxiety.Within that defensive organization, which I describe, fundamentalism is inscribedas the problematic heart of Islam, complicating the adolescent’s attempt tocome to terms with the inner legacy of everyday Islamophobia. I explore thesethemes through a case study of a young man who travelled to Afghanistan in the1990s, and by brief reference to Ed Husain “The Islamist” and MohsenHamid’s novel “The Reluctant Fundamentalist”. Solution Social and school groups, such as theMuslim Student Association, are one of the most powerful agents of change inany medium within academia.

The proliferation of the organization primarilythrough schools and colleges serve as effective agents of change throughcreating social coalitions to proliferate knowledge as well as compassion andunderstanding among the community that such a setting creates. Throughscholastic competitions, further knowledge is proliferated within academia andbeyond, leading to the formulation of an effective agent of change. Coalitionslike the Muslim Student Association ought to serve as the frameworks for understandinghow to address the question of Islamophobia.

However, this can only tackle thecommunal problem, not the institutional problem writ large.The institutional problem, onceanalyzed, is as simply an extension of the communal ideology, as the influencesthat exist within a community permeates into politics. To understand andinfluence policy analysis, revolutionary dialectic within discourse anddeliberation outside of the political sphere is imperative. The politicalsphere is be characterized as a tainting field for any form of revolutionarypolitics, as calls for pragmatic reform mask the embedded bigotry in ourcurrent form of policy-making. To discourse this argument as innovative is sad in and of itself, as afundamental understanding of humanism is the core lesson that will be obtainedthrough the understanding of Islam, along with some delicate but menialintricacies that come along with any concept of a religion, defining theexistence of a singular God as well as the doctrines that follow.

Back to theissue at hand, advocacy groups can serve as effective pedestals in thepolitical sphere where the discourse that is shaped through the coalitionswithin academia as well as the coalitions as a unique space themselves can beused as ammunition to destabilize and dethrone the systematic bigotry thatexists. Whether it be in public, within writing, in educational forums, online,whatever the means for communication may be, dissent to bigotry is possible,imperative, and effective.  Conclusion There is indeed light at the end of the tunnel, but only if we walktowards it. For that to happen, we all must walk together. Brothers andsisters, Muslims and non-Muslims, people from all walks of life.

After all, thehate of a few cannot stop the truth, purity, and love of the many.