What does one think of when one says the word ‘Islam’? Is it the Quran? Or is it Allah? Is it the word ‘jihad’? Or is it simply 9/11? How much influence do images have on people today? Do they shape how we think or how we perceive “our world?” Is everybody’s vision of the world the same? Does religion define our world? Or do images define our religion? To what extent have we allowed ourselves to submit to blatant imagery? The terrorist attack in America on 11 September 2001 has been widely interpreted as an event so traumatic that it shatters the symbolic resources of the individual and escapes the normal processes of meaning-making and cognition. The dissemination of images from the area around ground zero immediately after 9/11 have been carefully controlled, and these restrictions shape a new and urgent context for the sustained discussion of words and images, of reading and viewing the world from a confined perspective. Art Spiegelman’s In the Shadow of No Towers is a comic that uses images to describe, distinguish and define what happened during the 9/11 attacks, it simultaneously highlights America’s hunger for revenge on Islam and the drastic effect is had on changing the face of Islam. Islam has been characterized by the media as a religion of violence. Images of Islam have been translated through several means such as media and cartoons causing several conflicts and controversies all over the world. One terrorist attack and an over exaggerated media characterization changed the face of Islam today causing it to be victim to stereotypes and generalizations. For centuries, religion has depended upon images to spread the message of religion. The iconic image of Jesus, or the prefixed image of a Muslim, all religions com... ... middle of paper ... ...sonal nightmare from which we've yet to awaken in order to realize the real destruction the 9/11 bombings left us with. It left us with a fragmented, ignorant human race that nine years after the incident progressed in technology, politics, news, military but failed to progress in terms of repairing racial divides, and moving past stereotypes 9/11 gave birth to. We failed to redraw the divides between state and religion and blatantly stuck to images and conventions in order to live an ignorant, pleasant life. It is like Spiegelman describes it“we're scared shitless, we couldn’t take that. I'm not only a cartoonist--I'm a physical coward.” Works Cited • www.thenation.com/article/only-pictures • "The Time 100: Art Spiegelman: The Cartoon Genius," by Marjane Satrapi, Time, April 18, 2005 • Spiegelman, Art. In the Shadow of No Towers. Self Published, 2002-2004.
Culture is made up of three main components: ethics, aesthetics, and religion (Lincoln 52). The lines of culture become skewed as it often blends in with political and religious views. In Western Europe during the time of the Reformation, the Church was the central ruler of the society. This meant that religion was not only a cultural view, but also a political one. As time moved on, the Church became less important, but today’s standards still connect religion to culture. This becomes an issue as individuals who are noticeably outside the culture in forms or religion are often judged and looked down upon (Lincoln 56). Due to this outcast it can cause anger to certain religions and culture which can often lead to these acts of violence. With the hate between cultures, religion becomes the justifiable mean on which violence can occur. Many individuals can state that God wants them to make their own religion superior, and one way they can draw attention to their religion is terrorism and other forms of violence. Due to this connection to culture, religion can not be separated into it’s own personal category, as it is forever affected by the changes and culture of the community (Lincoln 57). As time and culture progress, the religion of the community will either change with it, or fight the changes which will often cause conflict. This can be seen in the results of the practice of Jihad, the Reformation and
In 102 Minutes, Chapter 7, authors Dwyer and Flynn use ethos, logos, and pathos to appeal to the readers’ consciences, minds and hearts regarding what happened to the people inside the Twin Towers on 9/11. Of particular interest are the following uses of the three appeals.
When the terrorist attacks of September 11, 2011 rocked New York City, Pennsylvania, and Washington D.C., the word “tragedy” was used on a grandiose level around the world. For the people who lived close enough to experience the events first-hand, they may not have even called it a tragedy; perhaps they called it a misfortune, retaliation, lack of a strong government, unreal, or maybe even rebirth. In the coming years after the attacks, everything between standing united as a nation to declaring a war had flourished; but how has that left us - the land that has no distinct ethnicity - feel about each other? Why is it that fear is usually missing in the affective mnemonics of memorial sites, which, after all, are signifiers of some of the most horrific violence in human history? Do memorials dedicated to these attacks bring us together in terms of understanding, or is it just continual collective grief? This paper will cover the global complexity of the 9/11 attacks, the Empty Sky 9/11 Memorial in Liberty State Park, NJ, and factors and theories that memorials do influence a sense of complexity. The ground of public memory is always in motion, shifting with the tectonics of national identity. I chose the Empty Sky 9/11 Memorial as my topic of observation as I, personally, visit a few times throughout the year to pay respects to people I personally knew who perished in the attacks to the World Trade Center. I was in the 5th grade when this happened, and had absolutely no clue what was going on until my father did not return home until two days later with a bandage wrapped around his head and his devastating recollection of what happened just before he arrived to his job. The emotions that I feel within myself compared to others will...
...eans the most. From interpretation, one can see the significant effect that 9/11 has on the American citizen. They watch as the doubts that Berne first displays when she arrives in Manhattan disappear into understanding and knowledge. It is the effect of what Berne sees and not what she says that successfully allows her to convey the impact of the tragedy itself; as well as, come to the conclusion that the events of 9/11 caused unity within the people of the United States. Her use of personal experience and choice of language allow her to successfully share her understanding with the audience. Berne’s correct use of the pathos, ethos, and logos in her writing “Where Nothing Says Everything” confirms that the absence of the World Trade Center forces the American people to unite in order to overcome the grief and sadness from the loss of those that will never return.
This study examines stereotyping of Arab Muslims in the New York Times for the past forty years. Theorists suggest that stereotyping of a minority group effects the public's opinion of that group. Other communication media theorists say that only under extreme conditions will the negative stereotypes reflect the publics' opinions of the portrayed minority group. The parallel theory between propaganda and stereotyping by the mass media is examined. Theorists including Thomson, (1977) & Myers, (1992), related to mass media effects strongly agree claiming that repetitive and non-contradictive images in the media are an effective form of propaganda. The research samples are random article reviews of the New York Times for the past forty years. Using every fifth year and 2 random numbers ranging from 1 to 12 is used to select an article search date. Islam was the search term. The Gudykunst & Kim( ? ) method of analyzing a stereotype is used to evaluate the 8 New York Times articles. The results indicate 95% of the articles were "vague," labeling entire group rather than individual. Out of the total 100%, 70% of the article used unfavorable trait characteristic labeling.
For a second, the U.S. stood still. Looking up at the towers, one can only imagine the calm before the storm in the moment when thousands of pounds of steel went hurdling into its once smooth, glassy frame. People ran around screaming and rubble fell as the massive metal structure folded in on itself like an accordion. Wounded and limping from the 9/11 attacks on the World Trade Center, America carried on, not without anger and fear against a group of innocent Americans, Muslim Americans. Nietzsche’s error of imaginary cause is present in the treatment of Muslim Americans since 9/11 through prejudice in the media, disregard of Muslim civil liberties, racial profiling, violence, disrespect, and the lack of truthful public information about Islam. In this case, the imaginary cause against Muslims is terrorism. The wound has healed in the heart of the U.S. but the aching throb of terrorism continues to distress citizens every day.
Islam is a monotheistic and Abrahamic religion alongside Judaism and Christianity. It is currently the second largest religion in the world today. Its beliefs come from the Qur'an which literally means "the recitation" which is believed to be a literal transcription of the word of God. Its main prophet is named Muhammad who began Islam by speaking with the angel Gabriel in a cave during his meditation and then acting as an instrument of God to help write the Qur’an. Muhammad then spread Islam to the scattered tribes of Arabia by becoming the leader of Yathrib and using his wonderful leadership abilities to then grow his influence over virtually all of Arabia. Muhammad is known by Muslims to be the seal of the profits because no profits after Muhammad should be considered legitimate. Muhammad also left behind the Hadith or “tradition” which is a collection of writings compiled of reports of Muhammad’s actions as leader of Yathrib. These reports are used as a more specific code of ethics in day to day life and from these reports the 5 Pillars of Islam are derived (Smith 160). Although Islam shares many similarities to Judaism and Christianity it is often viewed in the US with hate derived from preconceived notions following the attack on September 11th 2001. This paper seeks to provide an overview of Islam’s history as well as its two major sects and 5 main pillars to remove preconceived notions and provide a glance into the minds of the Islamic people.
Islam is portrayed and is commonly accepted as the most violent and largest direct threat to the West. This is a generalization made by most of the West, but it is not particularly the West or the Islamic people’s fault. There is constant turmoil in Islamic countries in the Middle East and these conflicts are what make the news in the West. The only representation in the media that the Islamic nation gets is that of war. Though most Islamic people are not violent, the select few that do participate in terrorist groups give the rest of the Islam nation a bad image.
Islam in America has historically been misunderstood, and this is due to the misconception of culture and religion as well as lack of education and incorrect portrayal in the media, which gives a skewed idea of Islam. Especially in the United States, Islam has been seen as the “terrorist religion” or a religion for the extremists and a religion in which freedom is not an option. Among the countless misconceptions, the basis of stereotypes by Americans is due to the mix up between religion and culture. Furthermore, the media only fuels fire to these misunderstandings and lack of factual information about Islam causing Americans to lash out on American Muslims without reason.
Muslims have been facing propaganda by media of the western world since many decades. Western media spreads any negative incident in which Muslims are involved very quickly. Many people have developed such an understanding due to this stigmatization that they normally think of terrorism, violence and other extreme things when they hear about Islam and Muslims. One major incident behind such stigmatization is the 9/11 attacks on America.
The media has been known to portray or show many “Muslims” as terrorists, and several times they fail to show the peaceful Muslims. Furthermore, the media affects the perception of many Americans, and when they portray Muslims as scary and dangerous people, this causes many stereotypes to form. This in turn, makes it common for people to accept and believe in the various stereotypes of Muslims. Also, countless Muslims are ethnically profiled based on their religious appearance. To be more specific, numerous Muslims are stereotyped due to their long beards and cultural robes. Stereotypes, such as these, are affected by the descriptions of other notorious terrorists, such as Osama Bin Laden, who was well known for his long beard. Additionally, a number of people have become irrational and unreasonable when it comes to preventing Muslims to affect America, such as many protests “to ban Sharia law in any American court” (Azlan). Sharia is basically the law of an Islamic government, and the protest is illogical, since Sharia law has never been practiced in any American court and there is no indication, that there will be (Azlan). Many of these labels are unfair, and the media unjustly portrays and connects innocent American Muslims to terrorists which is
The artist creates motion by the use of colors and everything else appearing calm. At first glance you just notice an explosion of multiple bright colors, but once you look deeper you notice the bigger picture. This image was created just months after the 9/11 attack on America. This image represents hope, renewal, and promise. This picture showed that America is still strong and standing and will move on with and have hope.
If one were to research the answer to these questions based upon media interpretation, the answers provided by the media would make Islam appear to be a religion of hatred and violence. On the contrary, as stated by Robinson (2007) the Islam religion is divided into many subgroups. Of those subgroups, “a very small, radical, hate-filled, extremist, Fundamentalist, terrorist wing does exist. So too does a much larger peaceful, moderate wing” (Islam: Is It a Religion of Violence or of Peace?, ¶3).
After 9/11 has induced negative attitudes towards Muslim peoples who tend to be strongly associated with any act of terrorism. The media has played a colossal role in developing such negative association wherein it constantly portrays Muslim people in combination with violent terrorist acts. It does so in a way that they both go hand-and-hand. In other words, it has made it as though the Islamic religion is synonymous with terrorism. The media has perpetuated Muslim stereotypes over the years that followed the 9/11 incident. Because of this, society has developed, and still has developed, this prejudiced mindset about the Islamic religion and the Muslim communities around the world. People immediately assume that any violent act being depicted through the media is the direct result of Muslims. They automatically generate this idea that the act was performed by a Muslim terrorist even when they were not involved whatsoever. Regardless of whether it was true or not, Islamic religion and its Muslim adherents are at the top of societies’ agenda just waiting for the evidence to be generated so that they can then safely blame them for such world affairs. Again, this has led to the attack on the Islamic religion itself wherein people have come to postulate Islam as an act of oppression, violence and hatred towards non-Muslims. Anti-Muslim sentiments and campaigns have resulted from such misinformation the media has been generating and feeding its viewers.
When the religious art leaks out of the religious community and into the broader world of culture, it is one of the ways the meaning of the art can evolve. This is also an opportunity for the art to draw the world to religion. Moreover, artistic reinterpretation of sacred imagery can help keep religion honest. The church has always been enriched by the tension that comes with diversity in art. Art is communication and effective art communicates effectively to any group at any level.