Introduction Accordingto the dictionary’islamophobia is the dislike of or prejudiceagainst Islam or Muslims, especially as a political force’. This fearand hatred of the Islamic community has caused political measures to be inorder, Motion 103 is a study conducted by the government ofCanada to detect how to prevent racismand religious discrimination by collecting data on hatecrimes on Muslims. Six in 10 Canadians believe Islamophobia is an issue inCanada. This research report will be discussing the Causes, Impact,Existing Solutions, and New Model. Causes The mostcommon issue in Islamophobia is all misinformation and/or lackof information on the religion.
Unfortunately, people against Muslims are notwilling to change and recognize Muslims but they arewilling the feed into the fear of stereotypes. This feeling is of fear isunderstandable, as Islamophobia people claim to be physically and mentallyafraid of the Islamic people, but this attitude will lead to a worseningof their fear and not provide any situation for positive change. Islamophobiacannot only hold someone back in life; it can even hold back people aroundthem. This disorder is not an individual,an extreme or illogical terror of individuals ensuingthe Islamic beliefs; it contains a disgust of theirreligion. This result in, an unfair demeanor towardssomeone’s right for a personal value.
This phobia is aform of prejudice towards other religions and has recently become a relativelysignificant issue in our civilization. Makingthe effort for change will make a huge modification insomeone’ personal issues, typically resulting ina more calm and collected composure in previously perceivedstressful situations. Impact Muslims, as members of minority communitiesin the West, grow up against a background of everyday Islamophobia. Isuggest that the Muslim self-internalized in such a setting is denigrated (Fanon 1952), a difficulty typically coped duringpuberty when individuality formation is the importantdevelopmental task. This stereotypically includes the young teensand adults taking on polarized. Resulting the 9/11 and7/seven attacks, Islamophobia intensified; at the psychological level, it is logical, as aninternal racist defenceagainst overwhelming anxiety.
Within thatdefensive organization, which I describe, fundamentalismis inscribed as the problematic heartof Islam, complicating the adolescent’s attempt to come toterms with the inner legacyof everyday Islamophobia. I explore these themes througha case study of a young man who travelled to Afghanistanin the 1990s, and by brief reference to EdHusain “The Islamist” and Mohsen Hamid’s novel “The Reluctant Fundamentalist”. Solution Social and school groups, such as the Muslim Student Association, are oneof the most powerful agents of changein any medium within academia. The proliferationof the organization primarily through schools andcolleges serve as effectiveagents of change through creating social coalitionsto multiply information as fit as care and understanding among the community thatsuch a setting creates. Through scholastic competitions, further knowledge is proliferatedwithin academia and beyond, leading to the formulation of an effective agent of change. Coalitions like the Muslim StudentAssociation ought to serve as the frameworksfor understanding how to address the question of Islamophobia.However, this can only tackle the communal problem, not the institutionalproblem writ large. The institutional problem, once analyzed, isas simply an extension of the communal ideology, as theinfluences that exist within a community permeates into politics.
Tounderstand and influence policy analysis, revolutionary dialectic withindiscourse and deliberation outside of the political sphere is imperative. Thepolitical sphere is be characterized as a tainting field for any form ofrevolutionary politics, as calls for pragmatic reform mask the embedded bigotryin our current form of policy-making. To discourse thisargument as innovative is sad in and of itself, as afundamental understanding of humanism is the core lesson that will be obtainedthrough the understanding of Islam, along with some delicate but menialintricacies that come along with any concept of a religion, defining theexistence of a singular God as well as the doctrines that follow. Back to theissue at hand, advocacy groups can serve as effective pedestals in thepolitical sphere where the discourse that is shaped through the coalitionswithin academia as well as the coalitions as a unique space themselves can beused as ammunition to destabilize and dethrone the systematic bigotry thatexists.
Whether it be in public, in writing, in educational forums,online, whatsoever the means intended for communicationmay be, conflict to prejudice is possible, imperative, and effective. Conclusion There is indeed light at the end of the tunnel, butonly if we walk towards it. For that to happen, we all must walk together.Brothers and sisters, Muslims and non-Muslims, people from all occupations