Human rights activist Mohsin Mohi-Ud Din clarifies the misunderstandings American citizens have about the religion of Islam in his article “Dear America: Letter From a Muslim-American” published in the Huffington Post on December 10, 2009. As a member of the United Nations Alliance of Civilizations, Mohi-Ud Din explores the cultures of different societies and generates a mutual understanding between these societies. He employs this skill in the article as he addresses the Americans’ inaccurate view about Muslims. Mohi-Ud Din presents a compelling argument as to why the myths about Muslims need to be eradicated by approaching the topic cautiously, establishing a strong common ground, and providing some convincing evidence. However, his lack …show more content…
The rise of terrorism and extremism in the Middle East during the time this piece was composed prompted Mohi-Ud Din to engage in a passionate argument about how these terrorists have ruined the image of Muslims. He explicitly highlights the main points of his argument by using transitional words such as firstly, secondly, and thirdly. He initiates his argument by proposing that the media’s one-sided focus on Muslim extremists prevent the viewers from recognizing that the majority of Muslims are not violent. Next, he debunks the stereotypes Americans have about Muslims and then he shifts his concern to how America’s political and military actions have exploited Muslim countries. He concludes his argument by explaining why Islam is not a threat to …show more content…
He emphasizes the fact that he is an American as well as a Muslim several times in the article by using phrases such as “as an American myself” and “even though you are part of us (Muslims) and we are a part of you”. His purpose in doing so is to notify the audience that he is not accusing Americans of anything because he belongs to the same group. The writer even agrees that the beliefs Americans have about Islam are justifiable to establish a common ground with the reader. For the first premise, he concurs that it might be perplexing for the audience to believe Muslims are not violent when the media only focuses the extremists of Islam. This general agreement allows him to gradually reveal his statement that the numerous brutalities occurring in Middle Eastern countries are ignored due to media’s biased portrayal. He also makes the bold statement that the political and military systems of the United States contradict with their principles of freedom and human rights and they are the initiators of many Islamic extremist groups. He manages to state this claim without scaring the readers off by agreeing that Muslims also play an integral part in creating them. This technique of agreeing on certain points ensures that the writer does not intimidate the readers. The writer tackles this controversial issue carefully and succeeds in convincing the readers that
They are a reminder of America’s long and deeply ambivalent history with Islam, Arabs, and the Middle East.” (Makdisi 1). Makdisi feels that the fear of Muslims was not always there; stating that Thomas Jefferson read the Quran and was very interested in the religion. Protestant missionaries wanted to save and convert the people that practiced Islam; the missionaries did not fear Muslims or Arabs (Makdisi 1). Makdisi goes on to say that the fear of Muslims did not start until the end of the 20th century mainly because the new wave of Immigration in the 1960’s. Makdisi says, “rather, the stigmatization of Arabs and Muslims occurred principally because of the politics in the Middle East and because of the enormously consequential United States role in the region” (Makdisi 1). Makdisi blames the United States ' involvement and support in Israel and states that the Iranian hostage situation was "similarly a direct response to the United States support for t he Shah of Iran” (Makdisi 1). Makdisi argues that the people of the United States were hurt by the policies our own country had in place. Both Lyre and Makdisi agree that the attacks on September 11th, 2001 only reinforced the stigma that was there and make it easier for the world to view all Muslims, Arabs, and all people from the Middle East in a negative
On September 11, 2001, since the terrorist attacks, many American Muslims have been stereotyped negatively in the United States. Salma, a Muslim woman, says that the way Muslims have been recognized in the media has played a big role in the antagonism directed at her. “I don’t know how many times I heard my classmates accuse me of being al-Qaeda or a terrorist” (Mayton 2013). Salma, along with other Muslims, even after a decade, are still struggling with trying to find their “American” and “Islamic” identities, while facing verbal attacks for their ethnicity. Too often, the general Muslim population gets lumped in with the immoral acts of a few because of the lack of knowledge about their culture.
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.
Before the September 11, 2001 bombings, not much social psychological research had focused on Muslim-Americans. As a result of the attack, Muslims quickly became a salient group in American society. At the unfortunate expense of prejudice towards Muslims, 9/11 also led to an increase in research regarding Muslim-Americans (Amer and Bagasra, 2013). Therefore, in analyzing the intergroup relationship between Muslim-Americans and White-Americans we will use 9/11 as the origin of group conflict. Before discussing the driving theories behind the intergroup relationship, it is important to note a certain level of ambiguity in the definition of these groups. We are aware that some Muslim-Americans may in fact also be White (mainly due to religious conversion). Therefore as an operational group, when referring to White-Americans we mean to indicate non-Muslim White Americans.
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
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, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
Love is powerful and could change a person’s personality. In “The Book of Unknown Americans”, the author Christina Hernriquez tells us the definition of love. It is a book combined with different stories but each story is connected to others. It talks about the immigrants that moved to America with lots of hope, but didn’t end up with a happy ending. The story is about love, hope and guilt and different kinds of emotional feeling. In the book, Mayor has an internal change because of Maribel, and the power of love. He wants to be a strong man who can protect Maribel. He used to be someone who couldn’t defend himself and he changed because of Maribel.
Imagine facing the horrors of a war at the young age of 19. In the real world as well as fictional novels, the Vietnam War was considered to be a war unlike any other. Many soldiers faced untold brutal challenges, and often wondered who the enemy truly was. In numerous depicted pieces of literature such as Fallen Angels the fictional stories cannot begin to compare to the real traumatic ones. Research has shown that the traumatic circumstances have caused soldiers mental stress. Research shows the brutality that the soldiers of the Vietnam War went through, the novel Fallen Angels and the video series “Dear America: Letters Home” are very similar in this depiction, but also have slight differences.
Did you know that there are currently 1.5 billion Muslims living throughout the world. One in every five people in this world is a Muslim nation. It is proven that Islam is the fastest growing faith in the world and also happens to be the most widely and openly misunderstood faith as well. Americans have misconceptions about Muslims concerning the rights of Muslim women and whether Muslims believe in the existence of Jesus. "When a gunman attacks a mosque in the name of Judaism, a Catholic IRA guerrilla sets off a bomb in an urban area, or Serbian.
Thomas W. Lippman gives an introduction to the Muslim world in the book Understanding Islam. He has traveled throughout the Islamic world as Washington Post bureau chief for the Middle East, and as a correspondent in Indochina. This gave him, in his own words, "sharp insight into the complexities of that turbulent region." However, the purpose of the book is not to produce a critical or controversial interpretation of Islamic scripture. It is instead to give the American layman an broad understanding of a religion that is highly misunderstood by many Americans. In this way he dispels many myths about "Muslim militants," and the otherwise untrue perception of Islamic violence. In this way the American reader will become more knowledgeable about an otherwise unfamiliar topic. However, the most significant element of Lippman’s book is that it presents Islam in a simple way that makes the reader feels his awareness rise after each chapter. This encourages him to continue learning about the world’s youngest major religion. Understanding Islam dispels many misconceptions about the Muslim world, and presents the subject in a way that urges his reader to further his understanding of Islam through continued study.
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.
In both given articles, “The Roots of Muslim Rage” by Bernard Lewis, and “The Roots of Muslim Rage Revisited” by Nicolaas J.E. van der Zee, argue about the enhancement of the Muslim fundamentalism with different perspectives; however, I believe that Lewis’ view may be quiet misleading to the actual perception. Lewis indicates that Muslim fundamentalism is conceived through the Muslim community’s oppression and dissatisfaction with the West’s political involvement, as well as “Islam is a source of aggression” . In defiance of Lewis’ opinion, the word ‘Islam’ comes from the word peace as well as the will of submission to God. The notion of aggression and violence that Lewis conceptualizes to be the headline of Islam does not have any supporting
F. Hasan, Asma Gull (2000). American Muslims; The New Generation. New York. The Continuum International Publishing Group Inc.
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.