Introduction of minority communities in the West, grow

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 problem usually grappled
with during adolescence when identity
formation is the key developmental task. This stereotypically involves the adolescent
taking on polarized positions and embracing
extreme causes. Following the 9/11 and 7/seven attacks, Islamophobia
intensified; at the psychological level, it is understandable, 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.