No / This book is about Muslims in Europe and the "War on Terror"--its causes and consequences for European citizenship and exclusion particularly for young people. The rising tide of hostility towards people of Muslim origin is challenged in this collection from a varied and multi national perspective. The book illustrates that Muslims are as diverse a group as those of any other religion; therefore to place all Muslims into one category is wholly unscientific and discriminatory. It shows that there are historical and ideological reasons for viewing Islam as a static, unchanging and regressive force. The chapters illustrate the diversity of societies with Muslim majority populations and challenge the dominant paradigm of what has become to be known since the War on Terror as "Islamophobia."

Detta är en kunskapsöversikt vars syfte är att sammanställa vilken forskning det finns om hur lärare i grundskolan kan motverka islamofobi och antisemitism i klassrummet. Vår frågeställning är följande: Vad säger forskningen om vilka didaktiska och metodiska verktyg det finns för att motverka islamofobi för en religionslärare i skolan? Vad säger forskningen om vilka didaktiska och metodiska verktyg det finns för att motverka antisemitism för en religionslärare i skolan? Vår metod var att använda oss av databaser som Libsearch och ERIC via EBSCO för att hitta relevanta texter som vi kunnat använda i arbetet via våra nyckelord. I våra källor fann vi svaren till våra frågeställningar. Vi ville med denna kunskapsöversikt få metoder och verktyg att använda i våra klassrum och med de källor vi hittade kunde vi besvara och ge exempel på hur man kan motverka just islamofobi och antisemitism. Elever översköljs av information som gör att de tar ställning och har åsikter som inte alltid stämmer överens med hur verkligheten ser ut. Fördomar sprids och hat växer. Just därför är detta ämne extra viktigt till en viss gräns. I detta SAG har vi presenterat den forskning vi hittat som visar på hur vi som framtida lärare kan jobba för att motverka islamofobi och antisemitism i ett klassrum. För att besvara vår till synes enkla frågeställning har vi diskuterat de olika metoderna som forskningen vi har presenterat visar.

This study focuses on how minorities are stigmatized in the French media. It limits itself to the case of the proposal of the denaturalization law and the consequent discourse about it. The subject is introduced through a short background on the law and its relevance to the possible racist nature of the debate, followed by some background on racism in France, an overview of the theory on new racism and how it can explain stigmatizating discourses. Critical Discourse Analysis is used as the method to uncover said discourses as it is a method related to the in-depth analysis of implicit dominant ideologies and power-structures. The study analyzes twenty articles from two French newspapers in order to determine how stigmatizing discourses are expressed. The results in the discussion show recurrent racist narratives that systematically denigrate and stereotype Muslims and immigrants. They also show a pattern of the dominant culture negating space to minorities.

The relationship between stress, trauma, microaggressions, overt violence and life satisfaction has long been established in the literature. This online study sought to identify significant predictors of life satisfaction in a Muslim American sample (N=247) that was 74.5% (N=184) female, 60.7% (N=150) Arab American/Middle Eastern, 21.9% (N=54) Asian American, and 10.5% (N=25) White. The sample had a mean age of 34.21 years with 70% married (N=173). Some 51.4% were born in the U.S. (51.4%, N=127); and, among those not U.S. born, 15.8% reported their country of origin was Egypt (N=39), followed by Palestinian Territories (6.5%, N=16) and Pakistan (5.7%, N=14). And 19.7% (N=49) have lived in the U.S. for 26-30 years. Also, 35.6% (N=88) completed a bachelor’s degree, 64.8% were employed (N=160) and, 31.6% reported an annual household income in the $50,000-$99,000 bracket. This sample’s mean experience of microaggressions was 7.12 (SD=6.649, min=0, max=24) indicating low experience. While the mean exposure to overt acts of violence was 0.71 (SD= 1.457, min=0, max=9), indicating very low exposure. Regarding life satisfaction, 53.5% of the sample indicated a life satisfaction score of 8 or more (N=132). The mean perception to Islamophobia was 4.076, indicating a high ability to perceive Islamophobia. Using backwards stepwise regression, higher life satisfaction was significantly predicted by: being less likely to be depressed in the past year (B=-0.59, p=0.012); older age (B=0.038, p=0.001); better overall health status (B=0.361, p=0.001); better rating of quality of provider (B=0.351, p=0.001); lower perceived stress (B=-0.07, p=0.0); lower stage for coping and responding to Islamophobia (B=-0.17, p=0.025); higher use of “stop unpleasant thoughts” coping style (B=0.129, p=0.007) with R2= 0.584 (adjusted R2= 0.566; 56.6% of variance explained). Quantitative findings were augmented by emergent themes in the qualitative data. Case in point, living in a post-9/11 America and discrimination with subthemes including Islamophobia, acceptability of public discrimination, and destruction of personal property were found to be negatively associated with life satisfaction. Five overarching themes were found to be related to higher life satisfaction and ability to cope: feeling a sense of community, wearing hijab (headscarf for women), religiosity and Islamic identity, work, and financial stability.

Islamophobia has been pack and parcel in the Western civilisation from the days of Charlemagne via the Crusades and the rise of Orientalism, as opposed to Occidentalism, to the modern day reporting of Islamic terrorist threat. Many were fascinated by the degree of civilisation and the exoticism of the Ottomans, especially the sexual virtues (or lack thereof) were of particular interest of the travellers into the Ottoman Empire. This image quickly came to change by the mid 19th century when clashes between the British Empire and the Ottomans were increasingly common, especially in India who were part of the British Empire with a large Muslim population whose loyalties were with the Sultan of Istanbul.   We have used a theoretical framework with the foundation in Edward Saïd’s orientalism as well as modern Islamic frame theory as published by Deepar Kumar, Ruth Wodak and J.R. Martins.   The broader aim of this thesis is, through the use of both theories used by media studies scholars as well as traditional historians to explore how the Swedish people viewed Muslims through the eyes of the rural press in the 19th century. In particular, which frames were used depicting the Ottomans and did the coverage of the Ottoman Empire change during the 19th century?

The Twenty-First Century has seen increasing support for far-right authoritarian policies across Europe, particularly in France. This paper identifies and explains the connection between the rising power of France’s far-right, populist party and the pervasive sentiments of Islamophobia through an examination of major theories, anxiety-producing events, and reactionary legal actions in France pertaining to the oppression of Muslims. It begins with an analysis of France’s colonial history and its lasting implications concerning the legitimacy of anti-Muslim rhetoric. Next, the paper analyzes the usage of terrorism as a framed threat by far-right politicians to promote authoritarian agendas. It then examines France’s unwillingness and inability to integrate Muslim immigrants into French society, predicated off of major threat perceptions associated with Muslims and Islam. Finally, the paper offers an understanding of how the greatest threat to France is not the electoral success of the Front National, but the historical implications concerning the increasingly normalized nature of policies supported by the FN.

This study critically explores Muslim students’ experiences on campus and in the community and identifies the opportunities, barriers, and constraints in students’ academic and social relations with peers, university personnel and communities at large. The study provides practical recommendations grounded in evidence for university administrators, faculty, staff and other stakeholders in the areas of service delivery, policy, programs, and educational curriculum development and instruction. The study utilizes a constructivist grounded theory methodology informed by semi-structured interviews of 32 Muslim students in undergraduate and graduate programs as data collection methods. Ambient Islamophobia was uncovered as the central phenomenon. I use a group of theoretical categories, subdivided into properties and dimensions, to illustrate my theory. These theoretical categories are further regrouped into five themes, which illustrate: (1) the ambient and endemic nature of Islamophobia on campus and in the community; (2) the causal conditions of ambient Islamophobia and the processes by which Muslim students become aware and contextualize the complex and multilayered Eurocentric and Orientalist ideologies, beliefs, attitudes and behaviors that entrench Islamophobia; (3) the impacts/ consequences of ambient Islamophobia that affect Muslim students cognitively, affectively and behaviorally; (4) the coping and resistance strategies Muslim students develop to counter ambient Islamophobia and achieve social well-being, academic success; and (5) the longing for belonging, while confronting expectations held about Canada and studying at the university. Understanding the processes and foundations of ambient Islamophobia can be used by stakeholders to develop more inclusive policies, programs and classrooms to support the social and academic success of Muslim students on campus. / Graduate

Title from PDF of title page (University of Missouri--Columbia, viewed on March 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Thesis advisor: Dr. Barbara Martin. Vita. Includes bibliographical references.

Nordic right wing populism began in Denmark with the requisite growth in the political and societal power of the Danish People’s Party during the Liberal-Conservative coalition government from 2001 to 2011. As the number of immigrants and asylum-seekers from Middle Eastern countries continues to grow, the “other,” the definition of which is a perceived threat against an ill-defined “people,” is increasingly understood by the Danish People’s Party as Muslim immigrants and their descendants. This thesis will use both a wide array of literature and evidence from an original research project using a Danish Prison as a loose microcosm for Danish society. The research traces the influence of the Danish People’s Party on public policy. This thesis will conclude that blatant Islamophobia has seeped into the following sectors of Danish policy: the media, social services and the refugee and asylum system. Denmark, while being an internationally revered example of good governance, represents the dangerous proliferation of illiberalism in the modern, small welfare state in response to globalization.

This thesis examines how Muslims in Canada negotiate perceptions in their interactions with non-Muslims and other Muslims. What strategies do Muslims in Canada use to combat these perceptions? How do perceptions of Islam and Muslims impact Muslims’ constructions of identities? In order to answer these questions a case study was conducted in St. John’s, Newfoundland. Interviews with Muslims living in St. John’s explored how they respond to perceptions of Islam and how they negotiate their identities in everyday life. This study found that perceptions of Islam and Muslims played an important role in the construction of Muslims’ identities despite the low incidence of Islamophobia. Perceptions of Islam and Muslims often led to an increase in knowledge of Islam, an increase in affiliation with their Muslim identities and increase in religiosity. However, an alternative impact was a distancing from Islam. Participants used numerous strategies to combat negative perceptions of Islam and Muslims including taking up an educator role and becoming representative. Further, many participants separated culture and religion, creating a ‘true’ Islam and contributing to islamophilia. However, other participants challenged philic and phobic accounts of Islam by voicing their lived practices and presenting multiple and dynamic Islams.