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Muslim discrimination post 9/11
Discrimination against Muslims in America
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Before the September 11, 2001 bombings, not much social psychological research had focused on Muslim-Americans. As a result of the attack, Muslims quickly became a salient group in American society. At the unfortunate expense of prejudice towards Muslims, 9/11 also led to an increase in research regarding Muslim-Americans (Amer and Bagasra, 2013). Therefore, in analyzing the intergroup relationship between Muslim-Americans and White-Americans we will use 9/11 as the origin of group conflict. Before discussing the driving theories behind the intergroup relationship, it is important to note a certain level of ambiguity in the definition of these groups. We are aware that some Muslim-Americans may in fact also be White (mainly due to religious conversion). Therefore as an operational group, when referring to White-Americans we mean to indicate non-Muslim White Americans.
A primary framework for analyzing the relationship between Muslim-Americans and White-Americans is Intergroup Threat Theory. This theory designates two types of threat, realistic and symbolic (Stephan, Ybarra, and Morrison, 2009). Realistic threats challenge the group’s ability to exist. For example realistic threats may involve job loss, deprivation of material resources, injury and death. Symbolic threats however challenge the group’s way of life. These include threats towards morals, values, beliefs, attitudes, and religious practice. It is important to note that both actual threats and perceived threats have real consequences and can cause individuals to rely more on stereotypes and prejudice when relating to other groups.
Realistic threats play an important role in analyzing the intergroup relationship between Muslim-Americans and White-Americans. By large th...
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...ans to Pursuing a Stronger America. Psychological Science (Sage Publications Inc.), 22(10), 1327-1335.
Lee, K. S. (2002). Building Intergroup Relations After September 11. Analyses Of Social Issues & Public Policy, 2(1), 131-141.
Livengood, J. S., & Stodolska, M. (2004). The Effects of Discrimination and Constraints Negotiation on Leisure Behavior of American Muslims in the Post-September 11 America. Journal Of Leisure Research, 36(2), 183-208.
Louis, W. R., & Taylor, D. M. (2002). Understanding the September 11 Terrorist Attack on America: The Role of Intergroup Theories of Normative Influence. Analyses Of Social Issues & Public Policy, 2(1), 87-100.
Stephan, W. G., Ybarra, O., & Morrison, K. (2009). Intergroup threat theory. In T. D. Nelson (Ed.), Handbook of prejudice, stereotyping, and discrimination (pp. 43-59). New York, NY US: Psychology Press.
Following the devastating terrorist attacks of September 11th, 2001, the Unites States found itself in a search for answers and revenge against those that had brought about this atrocity. The attack that has been compared to that of Pearl-Harbor elevated the tracking and collecting of terrorism from barely a priority, to the forefront of the American radar. I honestly believe that terrorism as the #1 priority is destined to remain at the top for the foreseeable future. The elemental thoughts on almost all American minds following the attacks were who had the strength and capability to could carry out such an attack on a country with the world’s strongest military and what led to their focus to attack the Untied States: In short, who attacked us, and why do they hate us? The Untied States formed a bi-partisan 9/11 Commission was formed to trace the roots of Al-Qa’ida, investigate the history of the 19 hijackers, examine missed opportunities of law enforcement officials to avert the disaster, and make recommendations to clean up the faulty incoherent intelligence-gathering operation. The 500+ page 9/11 Commission Report contained thirteen chapters of historical narratives, analysis and recommendations. All ten members of the bi-partisan commission signed off on the report, which has arguably become a national historical document. Just as the 9/11 Commission was created to find answers and recommend necessary follow steps to ensure history doesn’t repeat itself, Lawrence Wright sought answers as to why 3000 American lives were lost in the attacks on September 11th. An experienced traveler to the region, Lawrence Wright endeavored to do his own investigative study into the history, ideology and circumstances behind this large-...
In this article, Kasam explains her experience being a Muslim American on a college campus and the challenges she her and fellow Muslims face on campus. She explains how she is a club leader at Quinnipiac University for a Muslim group. She claims that there is not a lot of Muslims who attend that University. She also believes that many Muslims at the school are afraid of coming out and telling other people on campus that they are Muslims; keeping a low profile. She provides statistics on hate crimes against Muslims around the world, and she also expresses her concern to her Muslim friends on campus. This article was published in the College Xpress for mainly college students to view. Kasam is a staff writer for the Quinnipiac Chronicle who mainly writes stories about incidents on and around Quinnipiac University. This article will help me explain the various problems that Muslim students around college campuses face
The attitudes toward Muslims today have not changed significantly since September 11, 2001. Any Muslim person; man, woman, or child is automatically suspect to instigate pandemonium, based strictly on their appearance and faith. Regardless of any evidence, reasoning, or perspective to the contrary, Muslims are seen as an enemy to United States citizens. The events of 9/11 left Muslim Americans unceremoniously lacking any respect from U.S. citizens regardless of any affiliation with Al-Qaida. We assess Muslim people with a common image of terror. We see the turban or hijab and assume a terrorist is hidden within its folds. Our mentalities inevitably come to a paralyzing halt, and we can never see through the fabric of the religious garments. When we see any one of these people, one person comes to mind, and that is the person who attacked our country. Today, in our nations cities and towns these arrogances still exist forcefully. Muslim people are still profoundly victimized and discriminated against by the means of assumption and negative mental sets. In the novel Zeitoun, author Dave Eggers takes time to assess the spitefulness encountered by Kathy and Abdulrahman Zeitoun, along with narrating the family’s endeavors with hurricane Katrina. Zeitoun presents racial differences in America, primarily in New Orleans, by discussing how they are created and the ways in which they exist today.
On September 11, 2001, since the terrorist attacks, many American Muslims have been stereotyped negatively in the United States. Salma, a Muslim woman, says that the way Muslims have been recognized in the media has played a big role in the antagonism directed at her. “I don’t know how many times I heard my classmates accuse me of being al-Qaeda or a terrorist” (Mayton 2013). Salma, along with other Muslims, even after a decade, are still struggling with trying to find their “American” and “Islamic” identities, while facing verbal attacks for their ethnicity. Too often, the general Muslim population gets lumped in with the immoral acts of a few because of the lack of knowledge about their culture.
Race and religion are two concepts in American culture that can really tie people together, or clearly separate them apart. A group forged by strong common roots in both race and religion can be a powerful societal force, if it wants to be. The Nation of Islam is a small but growing religion in America that has become somewhat of a social movement because of its strong and radical ideas on race. In this paper, I will try to explore the beliefs of the Nation of Islam, and the ramifications it could and has had on racial relations in America. The Nation of Islam, or NOI, is a relatively new religion. The first temple of Islam was established in Detroit by Master Fard Muhammed in 1930. Much of the theology was based on the simple facts that: "Allah is god, the white man is the devil, and the so-called Negroes are the Asiatic black people, the cream of the earth."(1) And, in accordance with their bizarre view of creation, involving a mad scientist creating the white race from the black race, the twentieth century represents the time for black people to regain their rightful position as god¹s chosen people. (1) The Nation of Islam was spawned from Orthodox Islam, an age-old religion. However, Orthodox Islam has openly denounced the NOI as a heretic sect for three main reasons: the NOI¹s rejection of the belief in an afterlife, its tendency to view human leaders as deified figures, and its strong racist attitudes. (2) For a brief time, during the seventies, Wallace Deen Muhammed became the leader of the NOI and tried to take it in a new direction, more conforming to "true Islamic beliefs." This group is now called the American Muslim Mission and still exists in small numbers today. (1) ...
... another post 9/11. Furthermore, through both Amaney Jamal excerpt Civil Liberties and the Otherization of Arab and Muslim Americans (chapter four), and Nadine Naber excerpt Arab Americans and U.S. Racial Formations (Introduction), we see just how this clash came about pre and post 9/11. That while the aftermath of 9/11 saw the rise in the racialization of Muslim and Arab Americans, we must not forget that these groups of people were not so much invisible due to the fact that America (i.e. “dominant mainstream” (Jamal 119)) has always viewed those they deem as “other” (i.e. minority) as inferior. Due to this framework, they have racialized any group of people that are not considered American as “other.” However (as stated) following an event like 9/11, the racialization of Muslims and Arabs Americans became perpetuated more so; and at an even more dangerous level.
Sherman Alexie’s Flight Patterns, which discusses racial stereotypes, relates to the effects of 9/11 on American citizens, who tend to inappropriately judge Muslim and other cultures in the world today. Although 9/11 was a horrible day, it still should not be used to categorize and stereotype people. Stereotypes do nothing but harm to the people who receive it and to the people who dish it out.
Targets of suspicion: the impact of post-9/11 policies on Muslims, Arabs and South Asians in the US. (2004, May 1). Retrieved from http://www.immigrationpolicy.org/special-reports/targets-suspicion-impact-post-911-policies-muslims-arabs-and-south-asians-us
Islam in America has historically been misunderstood, and this is due to the misconception of culture and religion as well as lack of education and incorrect portrayal in the media, which gives a skewed idea of Islam. Especially in the United States, Islam has been seen as the “terrorist religion” or a religion for the extremists and a religion in which freedom is not an option. Among the countless misconceptions, the basis of stereotypes by Americans is due to the mix up between religion and culture. Furthermore, the media only fuels fire to these misunderstandings and lack of factual information about Islam causing Americans to lash out on American Muslims without reason.
After 9/11 2001 the FBI reported a 1700 percent increase of hate crimes against Muslim Americans between 2000 to 2001. After 9/11 Muslims Americans had faced a rise in negative stereotypes shown by the larger society, more than any other immigrant group. Middle Eastern Muslims or anyone with physical resemblance to the stereotypical Muslims were at risk of hatred and unkindness from people of other cultures. Research focusing on Islamophobia which is fear or hatred towards Muslims, a survey was taken on the United Kingdom showed that discrimination against Muslims has increased in recent years. discrimination towards Muslims was even before September 11 due to the media has been biased because the media has shown Muslims as intolerant and violent. The attacks of Muslims has worsen and the general attitude the public have has gone ordinary gone to the Muslims. Islamophobia can change a person because fear we have changes how we do things and living in fear and not in peace. The fear we have has us around it’s claw keeping us from doing other things because we fear that a Muslim might hurt us. The hatred and fear towards other people who might not hurt us at all might change the future in which this world lives in. People no matter what want to protect the country and at no price will upgrade the military to do
Imagine being scared to step foot outside your house and getting taunted on because of your color or being too scared to even step foot out of your house because your loved one just got killed the same reason you might. Well for Muslim Americans this was an everyday thing after the event 9/11. 9/11 is an event that even the new generation talks about and the only terrorist attack that killed thousands in the U.S. This event is still talked about and remembered but something that many Americans don't talk about and know was what happened to the Muslims after 9/11 and how hundreds of lives were taken all over America just because they were same ethnicity as them. In this essay I will go in depth on how Muslims were racially profiled
F. Hasan, Asma Gull (2000). American Muslims; The New Generation. New York. The Continuum International Publishing Group Inc.
In the years after 9/11, sentiment toward American Muslims has become hostile. In 2002, violence against Muslims in the United States went up an astonishing 1600 percent (Lean 3). Statistics give a good idea of the overall effect of 9/11 on Muslim violence, but narratives can provide a much more personal and compelling account. Zeitoun by Dave Eggers present a frightening (yet real) story of dramatic injustice against a Muslim Syrian American during Hurricane Katrina. Zeitoun, the main character, is profiled, embarrassed, and jailed unjustly. In the text, we see that islamophobia manifests itself in the form of violence and discrimination. Kathy, Zeitoun’s wife, even says in Zeitoun that “any trip to the grocery store or mall presented the
“Stereotyping is a three-part process” (Floyd, 61). In the first stage, we identify a group to which we believe another person belongs. For example, if a man is wearing a turban, one might assume he is a Muslim. In the next stage, we recall a generalization others often make about the people in that group. For example, many people in the United States generalize all Muslims as terrorists or haters of America. The last stage in the process of stereotyping is applying the generalization to that person. “You are Muslim, therefore must be a terrorist.” Obviously, these assumptions are not accurate, but are examples in the process of stereotyping (Floyd, 61).
... attitudes towards Muslims and their religious faith and their viewpoints on terrorism amongst Halifax University students that includes a pool sample from Saint Mary’s University, Mount Saint Vincent University and Dalhousie University. We will examine current attitudes associated with the Islamic religion which will give us an idea as to whether or not there is a connection between those who are familiar with the Islamic religion and those who hold favorable attitudes. Our hypothesis is that those who are familiar with the Islamic religion will likely hold more favorable attitudes or at least will not hold discriminative outlooks towards such religious group. We also hypothesize that first year undergraduate students will carry more prejudice and discriminative attitudes towards Muslims in comparison to fourth year students who will have more favorable attitudes.