Americans have failed to differentiate between the Muslim religion and Muslim people. It also brings the analogy of Islam perspective because the terms seem equal to them. The contrasting attitude from the Americans to Muslims and Islam became paramount in 9/11. The negativity arose during 9/11 from 40% to 47%, and since then, it has been on the rise (Saleem et al., 2019). The racialization of the Muslim culture has been influenced by historical, geopolitical, and domestic surrounding trends within America. The experiences captured by Islamophobia have continually designated pigments of negativity among the western nationals. Critical profiling has sensitized the anti-Muslim racism within American society, but it has revolutionized every decade (Itaoui et al., 2021). It has been thought that the lack of teaching the culture of Muslims has led to the negativity of Americans to the Muslims until the modernity periods. Many idealistic vectors have been put forth, but people find it hard to live without judgment. The US also introduced legislatures in 29 states known as anti-sharia laws, but it has proved ineffective. Therefore, it is evident that the conflation of Muslim identity within America is far from a homogenous framework.
Intersectionality of Islamophobia and Race
There are many phrases affiliated with hostility to American Muslims. The commonly known term is Islamophobia because it focuses on the stigmatized identity of the Muslim culture. According to orientalism, most Americans create a dehumanizing representation of barbarous ontology to the Middle East, Asia, and Africa. The westerners lurk behind the depiction of jihad representation and end up generalizing many Muslims with a common term of destruction (Dana et al., 2018). Equally, many Arabs are framed as aberrant and inferior, and they are prone to execute risky stances to get their ideologies forcefully induced. The position of westerners requires priori assertions and educational background to make people understand their culture and beliefs.
The core culture of Muslims is equality and seeking guidance from the Quran. To some, it seems culturally inferior to assert biological inferiority, making people sideline their importance. The visual culture has influenced the racialization of Muslims and Islam. It sounds analog to relate biological realities with racism affiliated to physical features in selecting victims, but cultures have friction to the idealism of the Americans (Herda, 2018). The shared culture’s inferiority asserts that orientalism has resulted in the racialization of many Muslims. The visible archetype is characterized by inimical western culture and religious orientation. The confrontation between Muslims and Westerners should be attentively neutralized to understand the cultures. The history between the two has historical and contemporary political subtleties in intercultural relations (Herda, 2018). Ethnic conflicts can be neutralized through educational backgrounds and the urge to define communal groups. Positive qualities can manifest through contrasting positive qualities with inferiority traits.
Another way of raising equality awareness is through the creation of bounded identity. The societal setup appreciates group solidarity and affirms cohesive cooperation to affirm a bonding culture. Many ventures that are ideally termed as normatively bad causes interaction amongst society (Herda, 2018). Therefore, intergroup conflicts determine the quality of relationships that society is taught to have. Since the 9/11 scenario, society has failed to address the need to teach commendable culture to improve realism. Subjecting Muslims to a lack of societal orientation to appreciate them inhibits growth and subjects their generations into problematic life thrills. Despite the heterogeneity of the US citizens, the cast of Muslim citizens in the US is potentially dangerous (Herda, 2018). Some people base their hatred on Muslim racial affiliations, while others base on the generalization of sampled terrorists made popular via social media. The perception of cultural labels covers the demarcated physical features such as their attires and underpins their movement in terms of discourses. The dichotomy can be benevolent, masculine, and deviant based on the binaries employed in the racialized hierarchies.
According to terms used to describe Islamophobia, it is fundamental for the educational vicinities to focus on eliminating challenges that society poses to Muslims. These challenges include terming Muslims as hostile, monolithic, inferior, supportive of terrorism, and aggressive. Islamophobia should not exist as an ideology because idealism capitalizes into actions. Islam and Muslims have a contemporary setting in their mode of operations (Sherkat & Lehman, 2018). Their exclusionary practices, such as violence, must be excluded from the generalization matrix. The utility concept capitalizes on the racist discourses that critics their existence within the US. Islamophobia is a term adopted by the American confederates to intersect their rooted idea of social construct against the historical concept of Muslim groups (Sherkat & Lehman, 2018). Restructuring the educational outlook of the American system to incorporate Muslim cultures can neutralize such cultural beliefs of Muslims and eliminate modern-day negativity.
Americans and Muslims hold different images about the thrills of each other, and it has made the Westerners think that their view is the perfect one. For instance, Americans’ images of Muslims in the Middle East are based on violence. The images stay embedded in the American narratives, which prevails in their media houses. It makes people look at Muslim culture to be short of humanitarian analogy (Itaoui et al., 2021). The striking theme of the west and Islam falls short of the foundation upon which people can even interact. In terms of political narrative and the economic transaction, their association is cut short because the circumstance under which their respective civilization is defined makes them antagonistic (Saleem et al., 2019). Their historical invocations influence their cultural antagonism, and it has capitalized through the personification of the Muslim culture. The intercultural confrontation constitutes an overarching theme.
Teaching the Americans about the Muslim culture will break the bond associated with intermittent warfare, strife, and historical imaginations that they cast in adversarial roles. Through the lack of teaching Muslim culture, people in America have continually viewed Muslims as unassimilable (Itaoui et al., 2021). Everyone thinks the other party is showing the virtue of greatness and self-sufficiency. At times, some people simulate Muslims as inferior rivals, and the stereotyping has led to dehumanizing habits in terms of selective perceptions. The images show that the Islamic-Western relationship is fake because these people constantly pursue each other (Saeed & Azmi, 2018). The competitive outlook emanates from the civilization’s thrills and geopolitical tensions. The collective imagination of Muslims can be rectified by teaching Americans about Muslim cultures to appreciate their beliefs and different fallacies from the imaging matrix.
To enable learners to understand Muslims and Americans, it is fundamental to understand their historical antagonisms and intercultural relations. The ethnic orientation recognizes the communal groups according to positive qualities that manifest putatively in their idealism (Saeed & Azmi, 2018). This creates a form of bounded identity that can bind solidarity and affirm shared values to strengthen collective self-esteem. Having a society that appreciates self-awareness or self-perception can condition an ambient environment (Dana et al., 2018). Conflicts are symbolized in estranged decisive roles that are hard to reconstruct (Saeed & Azmi, 2018). For example, when an American grows up viewing Muslims as bad people, they can pass such notion to their generation, thereby making it hard for the country to heal from such a subjective outlook. It is better to teach the kids from school and other learning institutions to have differential thinking when they encounter any Muslim or Islam.
Westerners’ images about Muslim culture are based on imagination rather than seeking the truth. In the middle ages, most of the Christian anarchy was based on conquering the political leaderships. The move made many Islam be seen as chaotic and violent individuals. The Christian chronicles known as Saracens believed that Muhammad was a monotheist, which made many Muslims accentuate deviation in their theological orientation (Saeed & Azmi, 2018). The political and cultural impression of the Americans lacks elaborate notions that can accommodate the cultural affiliation of the Muslim norms. Political dynamism has continually affected the cultural self-confidence of every generation with the highest affection that started during the 9/11 incident (Bleich & van der Veen, 2018). The American population has forged continuity of existential discomfort and chronicle of Islamophobia. Most Muslim cultures have been met with motifs of modern colonialism, more so during the Arab and Israeli conflict.
Since 9/11, many Americans have thought that Muslims hate them. To save their society from such an outlook, they have bundled themselves into a group that subjects a differential framework on the mode of handling the Muslims. The Muslim interlocutors from accountants, college students, and bazaar merchants have approached Islamic and Western relations as explicable (Bleich & van der Veen, 2018). The misguided policies of insurgents show innate hostility, and it conceives the entire culture as manipulative agents that oppose the political and social system. According to a typical American, Muslim culture is not about who they are but rather their identity as a mass. Their mass is associated with life values, approaches in a societal setup, and values of antipathy (Bleich & van der Veen, 2018). Teaching Americans about the culture of Muslims will revoke the negativity of assuming that Muslims do not like them and instill the values of concert or perception. The undoubted self-serving policies can be changed through educational insights. The journalism sector should also consider sensationalistic coverages and ensure people understand that the global bad deeds are not affiliated to the Muslim nations alone, but anyone can do them.
Affirmation of Cultural Values
The confrontations that exist find consciousness in terms of expression between the Western and Muslim cultures. The manifestation of inclusive narratives characterizes intercultural compatibility. According to academicians and various diplomats, the Islamic civilization and American predispose the inevitable conflicts (Lajevardi & Oskooii, 2018). Insofar both the Muslims and Americans partake human civilization as a version that can provide cooperation and understanding. These values include the desire for peace, partisanship, toleration, and restoration of human dignity. Over the years, the compatibility stances have failed due to Judaism and Christianity. The Abrahamic monotheism affects the emphasis of Islam and West realism in the Greek cultural heritage. It is purported that Islamic civilization was constructed from the Arab, Hellenic, and Biblicist cultures, and the synchronization component synthesizes recipients of Islamic civilization (Lajevardi & Oskooii, 2018). For instance, many westerners think that if they are not affiliated with the Islamic religion, they are prone to face the violent side of the Muslim connotations. Educating people on the need for a cohesive society will neutralize the personification of Muslims within the US.
Islamic Hellenism emanated from Eastern Christian circles because the Muslim philosophy is unstudied with the antiquity renaissance. However, the classical legacy heliocentric planetary framework shadows the Muslim culture (Flores‐González & Salgado, 2021). The assertion justifies the force of civilization to have an integral part in the Western tradition. Mutual appreciation collaborative ventures polarize the diversity conflicts, and it escalates integration amongst the immigrant communities (Flores‐González & Salgado, 2021). The coexistence of the Americans and the Muslims inflame conflicts based on cultural triumphalism. To antagonize those adversaries, there should be totalistic pretensions to naturalize the art of peaceful relationships through educating Americans on the need for a cultural understanding.
Educating the citizens on the difference between revivalism and terrorism can normalize the degree of sidelines that Muslims undergo within America. The first attribute is to change the political attitude subjected to the Muslim militants and draw attention from Islamic movements. The movements should be within their cultural jurisdiction, and it should not affect the democratic rights of the country’s occupants. The religious outlook for justice and injustices can also appeal to the subservience liberalism. The drama between Islam and Western relations should be moderated through cultural understanding to differentiate between Islamic revivalism and terrorism. The act will enable people to know their limits and abide by the law. Restoring the trust among people is subjective since it can glorify the democratic understanding within the various neighborhood. Islamic revivalism constructs political manifestations and authentic social justice, whereas terrorism channels besiegement and intrinsic acts.
It is better to make people understand the modernity of Islamite culture. The extremism of the American phenomena conforms to contemporary sanctions that are repressive to the radicalized people. From the fundamentalism point, teaching Muslim culture makes t possible for Americans to comprehend that the acts of negativity are not attached to Muslims. People do other violent or extremist acts with no origin to the Muslim communities. Anybody can commit an act of terrorism based on the mode of their reasoning and things they subscribe in their mental analytics. For instance, even American natives have engaged in mass shootings within various states within the Us, thereby killing many people. The personification of Muslims and attaching them with negative backgrounds limit their potential in making their lives comfortable and relating with others with the US freely.
Establishing peace creates mutual recrimination and inherent cultural superiority, whereby everyone feels safe within their democratic jurisdiction. Educational insights dominate peace and neutralize the possibilities of proactive deliberations. Self-equilibrium discourses should govern the relationship between Muslim culture and American understanding. For instance, people can start by being put in an environment that provokes friendships with various cultures to mingle and exchange their differences without judging. Appreciating such mingling activities can enable people from different religious places to know that their cultural differences do not bar them from capitalizing on their friendships. The Bible and the Quran are religious quorums that guide people to Love one another. Both books talk about understanding and helping each other. No verse states that another religion is superior to the other or some religious denominations are prone to negativities such as terrorism. Once people understand that equality is key in establishing a peaceful country, the whole globe will have utmost understanding and strong economic ties to help each other.
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