Introduction effort for change will make a huge

Introduction 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 difficulty typically coped during
puberty when individuality formation is the important
developmental task. This stereotypically includes the young teens
and adults taking on polarized. Resulting the 9/11 and
7/seven attacks, Islamophobia intensified; at the psychological level, it is logical, 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 by brief 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 multiply information as fit as care 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, in writing, in educational forums,
online, whatsoever the means intended for communication
may be, conflict to prejudice 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 occupations