Introduction the Islamic beliefs; it contains a disgust

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.   Causes
            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 recognize 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 disorder is not an individual, an extreme or illogical terror of individuals ensuing the Islamic beliefs; it contains a disgust of their religion. This result in, an unfair demeanor towards someone’s right for a personal value. This phobia is a form of prejudice towards other
religions and has recently become a relatively significant issue in our civilization. Making the effort for change will make a huge modification in someone’ personal
issues, typically resulting in a more calm and collected composure in
previously perceived stressful situations.   Impact 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 bybrief reference to Ed Husain “The Islamist” and
Mohsen Hamid’s novel “The Reluctant Fundamentalist”.   Solution
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.    
Conclusion 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 t


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