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Effects of stereotypes on society
Implications of stereotypes in society
Effect of stereotypes on society
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There are seven billion people in the world, and out of those seven billion people there are those who live in anguish, who live in fear, who would rather be labeled as an ally, a friend, and an equal, not a terrorist. For one, the portrayal of the Arab and Muslim people has impacted citizens from the Middle East in a negative way. These offenses are what Naomi Shihab Nye speaks about in her writing “To Any Would Be Terrorist.” Nye is both disappointed and understanding towards the Americans and middle east. She takes both sides on the issue that offends her people and her family. She also takes into consideration the stereotyping that’s been endured throughout the years. Nye uses ethos, pathos, and logos to state her argument and opinions on the subject, which I will be further discussing. Nye’s use of pathos appeals to her audience in an emotional context, her inner conscious speaks loudly on the matter and it almost seems realist. She knows that her people are victims of biased assault in places like airports, train and subway stations, grocery stores, schools and many other public facilities. Nye speaks for her palestinian “cousins who have not yet attended school,” and are now conflicted with “carrying this heavy word in their …show more content…
To her grandmother “islam was a welcoming religion”and she would “consider the recent tragedies a terrible stain on her religion and her whole part of the world”(51). Nye emphasizes her “whole part of the world”, she doesn’t just make a general statement but she portrays an impactful image towards her people as a whole not a minority. Nye wants us to understand that she makes a stand to make a difference and hold a different viewpoint to social norms, that allowing to be mistreated forever is like falling into their
(Chermak, 2006) The media is one of the leading causes of stereotypes, and what influences our beliefs today. When you think of a terrorist, you may think of either a middle-aged Muslim male or a middle-aged white male with some sort of mental or social disorder. This isn't always the case. A terrorist can be of any race, age, and social class.
In 2005, the Palestinian director and writer, Hany Abu-Assad, released his award winning motion picture, “Paradise Now.” The film follows two Palestinian friends, over a period of two days, who are chosen by an extremist terrorist group to carry out a suicide mission in Tel-Aviv during the 2004 Intifada. The mission: to detonate a bomb strapped to their stomachs in the city. Because the film industry seldom portrays terrorists as people capable of having any sort of humanity, you would think the director of “Paradise Now” would also depict the two main characters as heartless fiends. Instead he makes an attempt to humanize the protagonists, Khaled and Said, by providing us with a glimpse into their psyches from the time they discover they’ve been recruited for a suicide bombing operation to the very last moments before Said executes the mission. The film explores how resistance, to the Israeli occupation, has taken on an identity characterized by violence, bloodshed, and revenge in Palestinian territories. Khaled and Said buy into the widely taught belief that acts of brutality against the Israeli people is the only tactic left that Palestinians have to combat the occupation. In an effort to expose the falsity of this belief, Hany Abu-Assad introduces a westernized character named Suha who plays the voice of reason and opposition. As a pacifist, she suggests a more peaceful alternative to using violence as a means to an end. Through the film “Paradise Now,” Abu-Assad not only puts a face on suicide bombers but also shows how the struggle for justice and equality must be nonviolent in order to make any significant headway in ending the cycle of oppression between the Israelis and the Palestinians.
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.
Likewise, Goodwin illustrates how the use of categorical terrorism can be seem being used by Al-Qaida during the attacks of 9/11. Nonetheless, it is evident that Al-Qaida is unusual in terms of using terrorism to influence the rise of unity rather than trying to overthrow a standing state. For the purpose of instigating a pan-Islamic revolutionary movement, Al-Qaida tries to unite all Islamic people under one state to develop umma, or Muslim community. The logic of Al-Qaida remained that if their “revolutionaries” could illicit a reaction from the powerful US state, resulting in oppression of the middle-eastern region, that Al-Qaida could, as a result, unite all Muslims to counter this suggested oppression. Although the end goal of Al-Qaida clear failed, it does suggest the organization’s attempt at implementing categorical terrorism.
In today’s society the word “terrorism” has gone global. We see this term on television, in magazines and even from other people speaking of it. In their essay “Controlling Irrational Fears After 9/11”, published in 2002, Clark R. Chapman and Alan W. Harris argue that the reaction of the American officials, people and the media after the attacks of 9/11 was completely irrational due to the simple fact of fear. Chapman and Harris jump right into dismembering the irrational argument, often experienced with relationships and our personal analysis. They express how this argument came about from the terrorist being able to succeed in “achieving one major goal, which was spreading fear” among the American people (Chapman & Harris, para.1). The supporters of the irrational reaction argument state that because “Americans unwittingly cooperated with the terrorist in achieving the major goal”, the result was a widespread of disrupted lives of the Americans and if this reaction had been more rational then there would have been “less disruption in the lives of our citizens” (Chapman & Harris, para. 1).
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 antagonisms directed to her. “I don’t know how many time 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 Muslin population gets lumped in with the immoral acts of a few because of the lack of knowledge about their culture.
As she is forced to explore the differences between herself and her new community , she comes to a realization that culture isn 't a concrete idea or written down in a code of laws, culture is something that stems from ones imagination. Muslims have reasons to why they are skeptical and hateful towards Americans. When American expatriates go to Middle eastern countries to “help” and they are rejected they become “anti-Arab” pessimists. Wilson declares that people who have lost so much because of the Westerners can not be expected to believe that they are now going to be helped by the same enemy that destroyed them. She states “they fail to realize that people who have lost dignity and opportunities to the “clash of civilizations” can not be expected to welcome peacemakers who have lost nothing” (Wilson
... 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.
Has the New York Times negatively stereotyped Arab Muslims for the past forty years? The goal of this research project is to reveal the negative stereotypes directed towards Arab Muslims in the New York Times. The critical focus of the research is the consistency of the negative stereotypes. The underlying focus is what theoretical and historical effects result from the negative stereotypes.
For a second, the U.S. stood still. Looking up at the towers, one can only imagine the calm before the storm in the moment when thousands of pounds of steel went hurdling into its once smooth, glassy frame. People ran around screaming and rubble fell as the massive metal structure folded in on itself like an accordion. Wounded and limping from the 9/11 attacks on the World Trade Center, America carried on, not without anger and fear against a group of innocent Americans, Muslim Americans. Nietzsche’s error of imaginary cause is present in the treatment of Muslim Americans since 9/11 through prejudice in the media, disregard of Muslim civil liberties, racial profiling, violence, disrespect, and the lack of truthful public information about Islam. In this case, the imaginary cause against Muslims is terrorism. The wound has healed in the heart of the U.S. but the aching throb of terrorism continues to distress citizens every day.
In his article “Just Walk on By: Black Men and Public Space”, which first appeared in the women’s magazine Ms. Magazine and later Harpers, Brent Staples explores the discrimination he faced as a black man living in Chicago and New York. In writing this piece, Brent Staples hoped to use a combination of pathos and ethos to demonstrate to the women that read Ms. Harper’s that Staples is actually the victim when the women treat him the way they do and to get these women to view him, and other black men, differently and to make them realize that they are people too. Staples use of his ethos and pathos serve well to support his position and convince others to take a new perspective. Staples uses ethos in multiple ways
“We were witnessing nothing less than a war of Islamic fundamentalism against both secularism and modernism” , Lewis states that Islam is an oppressed religion and the lack of secularism caused many of the wars and conflicts with the West. This however is misleading because as he generalizes the whole religion, each religion has its own pleasing as well as its atrocious adherents. As he continues to generalize the Islamic religion as a whole and state that it is indeed oppressed, he seems to lack the information about how each individual may respond differently to other cultural traditions despite any religious aspects. Islam may be viewed to be an oppressed religion, but in fact, it supports freedom and one’s voice to be spoken and heard. For example, as Islam advises women to cover up with a hijab, it certainly does not mean that women have no rights and that they should be placed at home. Oppression defines power taken away from someone, while the hijab is an element of privatizing the woman, both which have no linkage whatsoever. In fact, Islam supports and praises women in many ways, the hijab is an approach to cover her up with no intentions of making a Muslim woman any less than a Western woman or any
Letter to Any Would-be Terrorists by Naomi Shihab Nye is protest literature, targeting possible would-be terrorists with the main goal of fighting the discriminatory injustice faced by Arab-Americans following the action of some individual Arabs after 9/11. In her letter Naomi Shihab Nye describes how proud she thinks Arabs should be about their origins and using that feeling and idea, exhibits as an example her own family’s living style to show to her audience the immensity and richness of the Arab community. She thinks Arab definitively should be proud of their heritage. She talks about her Palestinian father who has been defying the word terrorist from the Arabic community to her American mother, who as she stat...
The literary movement during the 1980's in Britain was heavily influenced by the state of Britain's economy at the time. The people of Britain had become infatuated with politics due to the election of Margaret Thatcher, the first and only woman Prime Minister of the United Kingdom to have held office. She was known as the “Iron lady” and the leader of the Conservative Party. Her influence on the British government with her use of Thatcherism did not leave behind a good legacy in the literature department. In a New York Times newspaper article, it is stated that, “The Thatcher years were a time of remarkable cultural ferment, in which the energies of an extraordinarily diverse roster of musicians, novelists, playwrights, critics and filmmakers — to say nothing of television comedians and puppeteers — were unleashed in opposition, glum and passionate, explicit and overt, to the prime minister herself,”(nytimes.com). Many literary figures have written novels in response to the events
Noam Chomsky once said that "if everyone is so worried about stopping terrorism, the easiest way to stop it is by not participating in it. " This quote seems to be the answer to a question most people ask, regarding the resolution to terror in the Israeli-Palestinian conflict, if there is a possibility for a climax. If this philosophy were to be applied onto the conflict, the world may finally see peace in a world terror that has been affecting governmental tensions of each nation involved. In The Attack by Yasmina Khadra, readers are able to catch a glimpse of this real-life horror affecting the lives of people in the Middle East. Khadra's exemplary suggestion that the Israeli-Palestinian conflict cannot be resolved peacefully is