Introduction as an internal racist defence against overwhelming anxiety.

Introduction
rendering to the dictionary, ‘islamophobia is the hatred and bias against Islam
or Muslims’. Owed to this terror and hate of the Islamic public political
actions to were taken place, Motion 103 is  the learning directed by the
government of Canada to identify how discrimination and religious ruling can be
reduced by assembling 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
          

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  The mutual matter in Islamophobia is all
misrepresentation of absence of accurate information on the faith. People who
are against Muslims are nourishing into their doubts. This sensation is of fear
is reasonable, for example people who have Islamophobia state to be
substantially and passionately fearful of the Islamic individuals, but this
arrogance will  lead to deterioration of their anxiety and not provide any
state for progressive alteration. Islamophobia cannot only hold someone back in
life; it can even hold back people around them. This disorder is not only a
life-threatening or illogical terror of individuals subsequent the Islamic
principles, which embraces a hatred of their faith. As a result, it leads to a
prejudicial demeanor to somebody’s right for an individual choice. These phobia
opinions manly are as a form of prejudice towards other religions and has
recently become a moderately important subject in our culture. Making the
determination for change will make an enormous transformation in your private
life, frequently causing in a more peaceful and calm composure in earlier
professed stressful circumstances

Impact

Muslims, as associates of underground groups
in the West, grow up against a background of average 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 typically involves the adolescent taking on
polarized positions and embracing extreme causes. Following the 9/11 and 7/7
attacks Islamophobia intensified, which can be understood, at the psychological
level, 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 Mohsin Hamid’s
novel “The Reluctant Fundamentalist”.

 

Solution

Social and institute crowds, such as
the Muslim Student Association, are the most influential agents of alteration
in any medium within university. The production of the organization mainly
through schools and universities help as active agents of alteration through generating
social unions to flourish information as well as kindness and understanding amongst
the municipal that such a location generates. Through scholastic competitions, additional
information is thrived within academia and beyond, leading to the construction
of an active agent of change. Alliances like the Muslim Student Association must
serve as the outlines for considering how to speak the question of
Islamophobia. However, this can only block the common problem, not the official
problem writ huge.

The institutional problem, once
analyzed, can be understood 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 can almost 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 truly address it, such
revolutionary dialectic is necessary.

Addressing such a discussion as revolutionary is sad in and of itself,
as a fundamental understanding of humanism is the core lesson that is 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, within writing, in educational forums, online,
whatever the means for communication may be, dissent to bigotry 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 lifestyles. After all, the
hate of a few cannot stop the truth, purity, and love of the many.

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