According to the dictionary
‘islamophobia is the dislike of or prejudice against Islam or Muslims,
especially as a political force’. This fear and hatred
of 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 to
prevent racism and religious discrimination by collecting data on hate crimes
on 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.
The most common issue
in Islamophobia is all misinformation and/or lack of information on the
religion. Unfortunately, people against Muslims are not willing to change and
understand Muslims but they are willing the feed into the fear of stereotypes. This
feeling is of fear is understandable, as Islamophobia people claim to be
physically and mentally afraid of the Islamic people, but this attitude will
lead to a worsening of their fear and not provide any situation for
positive change. Islamophobia cannot only hold someone back in life; it can
even hold back people around them. This condition is not only an extreme or
irrational fear of people following the Islamic beliefs; it includes a hatred
of their religion. As a result, it leads to an unfair demeanor towards
someone’s right for a personal choice. This phobia is a form of prejudice
towards other religions and has recently become a relatively significant issue
in our society. Making the effort for change will make a huge difference in
your personal life, usually resulting in a more calm and collected composure in
previously perceived stressful situations.
Muslims, as members of minority
communities 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 identity
formation is the key developmental task. This typically involves the adolescent
taking on polarized positions and embracing extreme causes. Following the 9/11
and 7/seven attacks, Islamophobia intensified; at the psychological level, it
is understandable, as an internal racist defence against overwhelming anxiety.
Within that defensive organization, which I describe, fundamentalism is inscribed
as the problematic heart of Islam, complicating the adolescent’s attempt to
come to terms with the inner legacy of everyday Islamophobia. I explore these
themes through a case study of a young man who travelled to Afghanistan in the
1990s, and by brief reference to Ed Husain “The Islamist” and Mohsen
Hamid’s novel “The Reluctant Fundamentalist”.
Social and school groups, such as the
Muslim Student Association, are one of the most powerful agents of change in
any medium within academia. The proliferation of the organization primarily
through schools and colleges serve as effective agents of change through
creating social coalitions to proliferate knowledge as well as compassion and
understanding among the community that such a setting creates. Through
scholastic competitions, further knowledge is proliferated within academia and
beyond, leading to the formulation of an effective agent of change. Coalitions
like the Muslim Student Association ought to serve as the frameworks for understanding
how to address the question of Islamophobia. However, this can only tackle the
communal problem, not the institutional problem writ large.
The institutional problem, once
analyzed, is as simply an extension of the communal ideology, as the influences
that exist within a community permeates into politics. To understand and
influence policy analysis, revolutionary dialectic within discourse and
deliberation outside of the political sphere is imperative. The political
sphere is be characterized as a tainting field for any form of revolutionary
politics, as calls for pragmatic reform mask the embedded bigotry in our
current form of policy-making.
To discourse this argument as innovative is sad in and of itself, as a
fundamental understanding of humanism is the core lesson that will be obtained
through the understanding of Islam, along with some delicate but menial
intricacies that come along with any concept of a religion, defining the
existence of a singular God as well as the doctrines that follow. Back to the
issue at hand, advocacy groups can serve as effective pedestals in the
political sphere where the discourse that is shaped through the coalitions
within academia as well as the coalitions as a unique space themselves can be
used as ammunition to destabilize and dethrone the systematic bigotry that
exists. 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.
There is indeed light at the end of the tunnel, but only if we walk
towards it. For that to happen, we all must walk together. Brothers and
sisters, Muslims and non-Muslims, people from all walks of life. After all, the
hate of a few cannot stop the truth, purity, and love of the many.