Syftet med detta arbetet är att undersöka vad olika böcker och forskningsartiklar tar upp om islamofobi. Ytterligare ett syfte med uppsatsen har varit att undersöka hur man kan arbeta och motverka förekomsten av islamofobi inom skolans ramar. För att kunna uppfylla dessa syften har följande frågeställningar framställts: Vad är islamofobi och vad är orsakerna bakom det? Förekommer islamofobi i skolan, och isåfall på vilka sätt förekommer det? Försöker lärare reducera förekomsten av islamofobi i skolan, och om det sker, hur kan man arbeta för att reducera islamofobi i klassrummet? Metoden som har använts i detta arbete har varit informationssökning. För att kunna finna relevant litteratur och kunna besvara dessa frågeställningar har databaserna Education Research Complete (ERC), Eric via Ebsco och SwePub använts i detta arbete. Genom detta har vi kunnat samla in empirin och därefter kommit fram till resultaten till våra frågeställningar. Islamofobi innebär rädsla för muslimer, och det finns olika orsaker bakom det, bland annat medias negativa porträttering av islam och muslimer. Detta leder till att det uppstår olika stereotyper och fördomar om islam och muslimer, vilket i sin tur leder till förekomsten av islamofobi. Inom skolans ramar förekommer islamofobi, bland annat i form av kränkande yttranden och behandlingar. Enligt skollagen råder det nolltolerans gentemot kränkande behandlingar och diskriminering inom skolans ramar och därmed försöker lärare och skolor reducera förekomsten av islamofobi. Detta kan ske på olika sätt, bland annat genom att uppmuntra de som blir utsatta att berätta för lärare, så att de kan göra en kränkningsanmälan. Ytterligare ett sätt är att förse eleverna med adekvat information om islam och muslimska sedvänjor, i syfte av att motverka fördomar och medias negativa framställning av muslimer.

The purpose of this essay is to get an understanding of how the Swedish Democrats have such a prosperity in the countryside. The aim is also to see if, and in that case how, the Swedish Democrats uses religion as a tool to increase their voter support. This will be especially focused, and compared with, what the respondents have to say about the countryside. To achieve this a qualitative interview study will be used to establish the information needed. The use of a qualitative interview study is essential due to the need of profound and complex information from the respondents. The respondents sit on a big knowledge because of their close relationship with the village and the Swedish Democrats. Further on the study will be set in a small town where the Swedish Democrats have a strong support. In this small village three out of the four Sweden Democrats who sit in the municipal council lives. The study will be in close proximity with words as xenophobia and islamophobia and it aims to supplement the research previously focused on the Swedish Democrats as ideology, with its actual representatives in the countryside.

My experiences as a Canadian Muslim nurse wearing a hijab have sparked the question concerning the experiences of nurses who, in their daily practice, choose to wear a head cover, an immediate visual signifier of their Muslim identity. I wish to generate understanding of how this religious identity and its racialization intersect with gender to shape nurses’ experiences with anti-Muslim racism. Through listening to the stories of ten Canadian Muslim nurses who were recruited across Canada and who wear different types of the hijab, come from varied and diverse cultural and educational backgrounds, and practice in different healthcare settings and contexts, their experiences are highlighted, and their voices are illuminated, revealing valuable insights into the challenges they encounter in their daily nursing practice. I situate these experiences within a conceptualization of Islamophobia and, more specifically, gendered Islamophobia as a form of anti-Muslim racism that is often experienced by women and girls who are identifiable as Muslims. In this dissertation, I attend to the overarching question: What are the experiences of Canadian Muslim nurses wearing hijab and practicing within the Canadian healthcare system? This question encompasses three sub questions: 1) How do Muslim nurses’ social locations that are produced at the intersections of gender-race-religion converge in understanding their experiences? 2) What are the power relations enacted within the discipline of Canadian nursing that produce and sustain social locations experienced by nurses who wear a hijab? 3) What are the ways these nurses resist their racialization and push against master-narratives that are constructed about them? These questions are approached using narrative inquiry as a research methodology that is informed by critical race feminism and care ethics. These questions are also explored through intersectionality as an analytical lens to unpack the complexities of these nurses’ experiences. In this study I present the nurses’ counter-narrative that challenges the stereotypical assumptions about them and unveils the multilevel contextual power structures that preserve racism within the discipline of nursing and reproduce the processes of racialization experienced by nurses who wear a hijab. In doing so, my aim is to provide a vessel in which the nurses share their stories and to reclaim control over the reductionist Orientalist colonial narratives about them. It is my hope that knowledge gleaned from this study will inform the understanding of the structures and processes that produce and maintain racism within nursing with the goal of advancing transformational change in nursing to achieve social justice. I capture the counter-narrative of nurses who wear a hijab in three composite narratives that I constructed from their stories based on key storylines that I needed to unpack. By ‘composite narrative’ I refer to a technique where several interviews are combined and presented in one or more individual stories that are linked by a shared purpose or identity among research participants. The technique of using composite narratives to present and analyse complex and extensive data is congruent with analyzing stories as a whole instead of fragmenting them. The counter-narrative offers a point of resistance as an alternative discourse that uplifts the voices of the nurses through understanding and generating knowledge about their experiences from their standpoint. The stories of Muslim nurses who wear a hijab bridge a gap in the literature about Muslim nurses’ experiences within the current charged political environment, post 9/11 era, the COVID-19 pandemic, the Quebec ban on wearing religious symbols and the ensuing debates it generated in Canada. Their stories provide a needed and timely understanding of the implications for nursing research, policy, practice, and education to create an inclusive and supportive environment for nurses who wear a hijab. Given the interconnected nature between racism and colonialism, fostering such an environment is inherently anti-racist and decolonial. Importantly, doing the work to create safer, anti-racist spaces for nurses who wear a hijab and to decolonize nursing which would benefit all racialized nurses. / Graduate

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Islamophobia is today more prevalent in society and is actually within social sciences. It can be visualized in events such as the Swedish NATO-application and its complications with the burnings of the Quran. It is therefore important that in Swedish schools, students and teachers can treat each other with respect and have a mutual understanding towards each other. The aim of our study is mainly to examine why and how islamophobia is expressed in four different schools from the teachers perspectives. We are focusing on qualitative interviews with the teachers that are from homogen and multicultural schools in Sweden. We have also accounted for the ethical aspects like anonymity and confidentiality. Furthermore, the search engines used for the studies about islamophobia are EBSCO, Swepub and LIBRIS. Our studies shine light on the ethical dilemmas and the teachers strategies regarding islamophobia, but as well as individual safety and integrity. As a result, the studies showed that islamophobic expressions differ between the different schools. In conclusion, it is encompassed by similar reasons. Social identity and media affects islamophobia because they can give an angled image about this specific subject. Conversely, to prevent islamophobia, it is needed to teach with respect and with criticism of the sources as well as having multicultural classrooms. Accordingly, the social sciences play a critical role to form engaged and conscientious citizens in the society.

This thesis explores the Twitter discourse surrounding French secularism, referred to as laïcité, and its interplay with Islam in France. The research aims to provide an in-depth synchronic analysis of patterns and Twitter users’ language and rhetoric when discussing the principle. Moreover, it attempts to examine the variations of these discussions based on their contextual relevance and Twitter’s algorithm. To achieve this, I conducted a Critical Discourse Analysis on three data sets containing the hashtag #laïcité and pertaining to discussions on France and Islam: The first set is a compilation of tweets from the 26th of March to the 1st of April 2023; the second set is a compilation of tweets following the Charlie Hebdo attacks, from the 8th of January to the 14th of January 2015; and the third set is a compilation of “Top Tweets” initiated by Twitter’s algorithm retrieved on the 4th of May 2023. The findings show a frequent instrumentalisation of laïcité to place the principle in elite and ideological discourses, discriminating against French Muslims. I identify two common discourses on #laïcité. First, laïcité is often associated with conservative France and is employed as a justification for propagating hate speech towards Islam and Muslims, especially on Twitter, where the platform's features and algorithm amplify this negative rhetoric. Second, laïcité is viewed as a critical aspect of French identity that frames the assimilation of French Muslims as the only way to comply with this principle.

The issue of anti-Semitism in John Adams’s 1991 opera, The Death of Klinghoffer, has been widely discussed by scholars such as Richard Taruskin, Robert Fink, and others. For instance, Taruskin asserts that Adams favors the Palestinians through musical grandiosity and by describing them as “men of ideals.” However, this fails to consider the possibility that Adams intended to portray an evenhanded view of diverse religious groups. Through close readings of the libretto and select numbers from Klinghoffer, such as the “Chorus of Exiled Palestinians,” the “Chorus of Exiled Jews,” and the “Aria of the Falling Body,” my thesis maintains that Adams treats both sides equally. Although he depicts each group differently through a contrasting approach to text, orchestration, and texture, he nevertheless does not favor one group over the other. Additionally, a close reading of the “Aria of the Falling Body” provides Adams’s possible solution to this conflict – reconciliation between religious communities. Adams does so through portraying Leon Klinghoffer as a scapegoat. This aria is sung by Leon Klinghoffer’s body after he is sacrificed by the Palestinian hijackers – his sacrifice ensured the safety of the remaining passengers on board. Adams thus presents Klinghoffer as religious commentary – not only by vividly depicting the warring religious communities – but also by offering a solution to a centuries-old conflict.

This study investigated law enforcement officers' personal beliefs and attitudes toward Muslims and Islam in Greece. Primary survey data collected directly from forty-eight active police officers in Greece, from different gender, age group and management level. An online questionnaire with twenty-five questions was developed, in order to assess the knowledge of and attitudes toward Muslims and Islam among the sample of the Greek police officers. The survey examined four broad areas. First, it aims to look at the respondents' general understanding of many of Islam's basic tenets. Following that, it examines some of the respondents' attitudes toward Muslims and Islam. Third, the survey aims to explore respondents' views on how Muslims and Islam are portrayed in the media. Finally, the level of officers’ contact with Muslims is investigated and to what extent police officers were eager to learn more about Muslim culture and Islam.  The results of data analyses demonstrate that the majority of police officers do not consistently base their knowledge of Muslims and Islam on stereotypes. Furthermore, their views on Muslims and Islam were not uniformly negative.

This research seeks to address the issue of media consumption and the formation of diaspora identity within second and third generation British-born residents of Pakistani origin. In recent years there has been much debate centred on this group within the context of domestic and wider international geopolitics of winning hearts and minds, the ‘war on terror’ and the rise of the internet and social media as unrestricted spaces of self-expression. This has had a profound impact on the sense of belonging that transcends national boundaries and becomes a more transnational experience creating new communities of interest. The role of the media and other forms of communication may be a key or important determinant in how these groups, represented by the Pukhtoon and Punjabi in this study, not only see themselves but view representation of their identify and sense of self to a wider public arena. The perceived relationship between Islam and the ‘war on terror’ as formed by the media has had a profound impact on perceptions and mindsets of many of the diaspora. New technology has created a new smartphone generation able to reassess and reaffirm their emerging hybridity set within a new discourse of equal rights and respect for cultural and religious values within a transnational context.