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Relevant bibliographies by topics / Muslims Stereotype

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Academic literature on the topic 'Muslims Stereotype'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Muslims Stereotype"

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Musakar, Nursyakillah, Tisna Prabasmoro, and Amaliatun Salehah. "RACISM DISCOURSE: MUSLIM STEREOTYPE AND DISCRIMINATION IN THE NOVEL OF SAFFRON DREAMS." ETNOREFLIKA: Jurnal Sosial dan Budaya 12, no. 1 (2023): 1–12. http://dx.doi.org/10.33772/etnoreflika.v12i1.1758.

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Muslims in America again became a concern when the events of 9/11 occurred in 2001. Muslims who already have a negative image in the eyes of the West have strengthened again, especially when it is associated with the issue of terrorism. The stereotype of Muslims as a religious and cultural identity is echoing again. The aims of this research is to explain Muslim stereotypes in the novel Saffron Dream by Abdullah (2009). This researchy uses a qualitative descriptive method with sociology of literature approach. The result of this research is that in the novel Saffron Dreams, there are two forms

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Halse, Rolf. "Negotiating Boundaries between Us and Them." Nordicom Review 33, no. 1 (2013): 37–52. http://dx.doi.org/10.2478/nor-2013-0003.

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Abstract Interpretive communities can read a media text in different ways. The present article examines how various interpretive communities of young adults in Norway perceive the action serial 24’s portrayal of a Muslim family. It investigates the understandings and attitudes informants express in their conversations about the Muslim ‘next door neighbour terrorist’ stereotype, and sheds light on how 24’s text can mobilize stereotypes and facilitate stereotyping among viewers. The findings reveal different patterns of reception. The ethnic Norwegian participants found gratifications in 24’s st

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Henne, Peter S. "Issues in Quantitative Analysis and Security Studies Involving Muslims." International Journal of Religion 2, no. 1 (2021): 23–32. http://dx.doi.org/10.33182/ijor.v2i1.1475.

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There are very serious ethical and pragmatic issues in the quantitative and security study of Muslims. From an ethical perspective, many of these studies denigrate and stereotype Muslims. They also treat them as a problem to be solved, justifying and expanding US power. Pragmatically, it can be hard to collect detailed data on security issues in many Muslim countries, making conventional studies difficult. Yet, standard approaches to these problems are faulty. We cannot abandon positivist analysis, as well-done quantitative studies are actually the best tools we have to push back on negative s

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Alan Surya and Reni Pebriyani. "Representasi Muslim Modern Timur Tengah dalam Videoklip ‘Stereotype World: The Middle East Speak UP!’." Jurnal Komunikasi Islam 12, no. 2 (2022): 288–309. http://dx.doi.org/10.15642/jki.2022.12.2.288-309.

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This study aims to analyse the representation of Middle Eastern Muslims in the video clip, Stereotype World: The Middle East Speak UP!, created by Haifa Beseisso, a rapper, Youtube vlogger, philanthropist and Palestinian activist in collaboration with Qatari director Kimo Basha. Using Roland Barthes' Semiotics analysis, the findings illustrate that the visual codes in the video clip Stereotype World: The Middle East Speak UP! deconstruct Middle Eastern myths built by Orientalists. This video clip represents modern-civilised Middle Eastern Muslims, friendly people who love peace and respect dif

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Hatano, Aya, Michiko Sakaki, Asuka Komiya, Naoki Masuda, and Kou Murayama. "Similarity of stereotypes between friends: A study using stereotype of Muslims." Proceedings of the Annual Convention of the Japanese Psychological Association 81 (September 20, 2017): 3B—008–3B—008. http://dx.doi.org/10.4992/pacjpa.81.0_3b-008.

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Sener, Meltem Yilmaz. "Called to Being Religious Muslims." Tidsskrift for Islamforskning 17, no. 1 (2023): 134–54. http://dx.doi.org/10.7146/tifo.v17i1.137277.

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This paper describes the process of religification through which assumed religious affiliation, rather than other identifications, becomes the main category of identity that Norwegian society uses to identify Turkish women living in Norway. Depending on semi-structured, in-depth interviews with 41 first-generation Turkish women migrants living in Drammen and Oslo, the paper first demonstrates the variety in religious belief, identification, and adherence to religious practices among them. Secondly, it shows how their daily encounters in Norwegian society are largely shaped by the fact that Tur

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PWKO, ALDONA MARIA. "Dialog religijny chrześcijan i muzułmanów w Polsce. Instytucje kościelne działające na rzecz porozumienia międzyreligijnego." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 137–50. http://dx.doi.org/10.14746/amp.2010.17.10.

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The religion of Islam in Poland still wakes the fear of society before terroristic attempts. This is an result of the low state of knowledge. Some people still duplicate the stereotype, that Muslim has to be a terrorist. The migrations of population in present world causes that also on the streets of Polish cities we can met Muslims practicing their religion. Catholic church in Poland keeps the dialogue and good relations with Muslims, including such institutions as Mutual Catholic and Muslim Council or Committee for Inter-Religious Dialogue.

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Tahir, Muhammad, and Riska Dwi Agustin. "NETNOGRAPHIC STEREOTYPES OF MUSLIM WOMEN ON INSTAGRAM: A GENDER DYNAMICS IN COMEDY CONTENT." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 20, no. 1 (2023): 115–44. http://dx.doi.org/10.22515/ajpif.v20i1.7593.

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This study attempts to analyze the gender stereotypes embedded in Muslim women as the subject of jokes and blasphemy on Instagram. These stereotypes generally lead to the image of Muslims as arrogant, selfish, troublemakers, and stupid. The study uses a netnographic approach, in which data is obtained through observations of comedy content on Instagram, then analyzed using interactive data models analyzed by Miles, Hubermann, and Saldana. The results of this study found that the stereotype of Muslim women in the virtual space is formed by a gender-biased social construction in the field of fac

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Abubakar, Sadiya, Zinah Fadhil Ali, and Bilkisu Abubakar. "Historizing Pre 9/11 Islamophobia in English Writings." Khazanah Pendidikan Islam 4, no. 1 (2022): 17–28. http://dx.doi.org/10.15575/kp.v4i1.18069.

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Islamophobia is often explained as vile attitudes towards Muslims. Yet, Muslims are still labelled as bloodthirst.y terrorists, misogynists, or primitive in literature, media and academic or political discourses. These stereotypes have gone a long way in carving the image of Muslims globally, resulting to their marginalization, stigmatization or violently abused in some countries. Contrary to the general notion that Islamophobia developed after 9/11, this research argues that Islamophobia existed long before 9/11 in the form of stereotypical representations of Muslims. This study aims to brief

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Alimahomed-Wilson, Sabrina. "When the FBI Knocks: Racialized State Surveillance of Muslims." Critical Sociology 45, no. 6 (2018): 871–87. http://dx.doi.org/10.1177/0896920517750742.

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The sustained fixation on Muslims as the perennial suspects in domestic terrorism is a stereotype that continues to pervade counter-intelligence driven efforts. This research analyzes 113 cases of FBI contact with US Muslims living in Los Angeles, CA. Based upon these cases, this research suggests that every day, normal behavior becomes suspicious only when practiced by US Muslims, which would otherwise be acceptable, mundane, and unremarkable for ordinary white Christians, therefore constituting a form of “racialized state surveillance.” The most prevalent questions asked by FBI agents to Mus

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Dissertations / Theses on the topic "Muslims Stereotype"

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Al-Aulaqi, Nader. "Arab-Muslim views, images and stereotypes in United States." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2275.

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Zhakata, Santino. "Challenging negative stereotypes about Islam/Muslims, one hug at a time. A case study of the "Hug a Muslim" campaign and YouTube as a rhetorical public sphere." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22726.

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Democracy posits that broadly based participation in deliberative processes will lead to laws and policies that are more inclusive and more just than the measures enacted by monarchs or powerful elites (Hauser 1999:5). Jurgen Habermas (1964) propounded the theoretical concept of the public sphere as a “domain of social life where public opinion is expressed by means of rational public discourse and debate” (Papacharissi, 2013:113). It is on such a platform that democracy is seen in action. Changes in socio-economic structures of states and advancements in communication technologies that have o

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Syed, Abdullah Art College of Fine Arts UNSW. "Buzzing: post-9/11 Muslim male identity, stereotypes, and beehive metaphors." Awarded By:University of New South Wales. Art, 2009. http://handle.unsw.edu.au/1959.4/44571.

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Echoing Edward Saids Orientalism, and Homi Bhabhas notion of the stereotype as mimicry (camouflage), this research project investigates the recent construction of a Muslim male identity as the Other and Self-Othering following the destruction by al- Qaeda of the World Trade Center on September 11, 2001, referred to colloquially as post-9/11. The fear of a bearded Muslim terrorist, of attacks from Muslim fundamentalist organizations, the distrust leading to extreme security measures and the subsequent laws contributing to the discrimination and radicalization of the Muslim community are ana

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Jones, Shaheen L. "Young Muslims' perceptions of television news coverage of Muslims and how their Islamic school teachers inoculate them against those images." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2007. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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Hana-Meksem, Karima. "How Stereotypes influence the hiring of Muslim women in the United States." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/466.

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Although federal laws prohibit employment discrimination, potential discrimination against Muslim women wearing the hijab is possible. The purpose of this study was to describe how religious stereotypes and religious artifacts may influence hiring and what the origin of this phenomenon is. A phenomenological perspective was used in this research focusing on the participant's perceptions in comprehending the meaning of having a Muslim woman wearing the hijab in a job interview and how/why this meaning is constructed. The phenomenon studied was the nature and range of stereotypes that recruiter

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Lind, Adam. "De små stegens tyranni : En studie av Sverigedemokraternas förhållande till islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-44677.

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The aim of this essay was to determine 1. How Muslims were described in the Sweden Democrats official magazine and 2. What the purpose with their descriptions could be. The material, the SD-Courier was chosen due to it being an official magazine that was easily accessible. A hermeneutic method was used where each article selected was read several times to create a greater understanding for the material and the phenomenon within. Several articles, nine out of 485, mentioned Islam and Muslims. The description of Muslims and Islam was exclusively negative in that most authors and articles tried t

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Ledford, Christopher. "SEEDS OF SUSPICION: THE PERPETUAL CYCLE OF ANTI-MUSLIM STEREOTYPES, MIDDLE EAST INTERVENTION, AND TERRORISM." UKnowledge, 2019. https://uknowledge.uky.edu/polysci_etds/26.

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The central theory guiding my research is that interstate conflict, at least as covered in mass media, leaves residual cultural attitudes that can shape the political context in which elites formulate policy. Specifically, U.S. interventionism in the Middle East has given rise to fundamental hostilities, founded on misguided biases, that shape involvement in the region today. I focus on one step within that broader theory, to test it empirically: the hypothesis that anti-Muslim stereotypes, when activated, will shape an individual’s foreign-policy preferences. I begin by considering competing

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Jones, Rachel Bailey. "(Re)envisioning self and other subverting visual orientalism through the creation of postcolonial pedagogy /." Greensboro, N.C. : University of North Carolina at Greensboro, 2007. http://libres.uncg.edu/edocs/etd/1403/umi-uncg-1403.pdf.

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Thesis (Ph. D.)--University of North Carolina at Greensboro, 2007.<br>Title from PDF t.p. (viewed Oct. 22, 2007). Directed by Leila Villaverde; submitted to the School of Education. Includes bibliographical references (p. 234-252).

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Rådeby, Stefanie, and Moa Johansson. "Förenklade föreställningar och komplexiteten i muslimers levnadssätt : En diskursanalytisk studie om hur muslimer framställs och omtalas i serien Skam." Thesis, Högskolan i Halmstad, Akademin för lärande, humaniora och samhälle, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-36210.

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Den här uppsatsen syftar till att undersöka hur den webbaserade ungdomsserien Skam kan fungera som undervisningsmaterial i religionskunskap på gymnasienivå. Därför ämnar vi genom uppsatsens diskursanalytiska teori och metod att analysera om och hur förenklade föreställningar om muslimer reproduceras eller dekonstrueras i Skam. Vårt resultat visar att Skam oftast dekonstruerar förenklade föreställningar om muslimer samt att seriens framställning av muslimer på flera vis överensstämmer med hur muslimer lever i Europa. Därmed menar vi att serien utgör potential som material inom ramen för religio

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Jeminovic, Zulijana, and Maida Ejupovic. "How Muslim women are represented in Swedish textbooks : A comparative study of religion textbooks between 1970s and the 2000s." Thesis, Högskolan Väst, Avd för juridik, ekonomi, statistik och politik, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hv:diva-7175.

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This study is based on a comparative qualitative analysis of religion textbooks in elementary schools. The aim is to investigate how Muslim women have been represented in religion textbooks used as educational material in Swedish schools, between the 1970s and the 2000s. This study rests on the social constructivist theory which implies that reality is what we make it. In order to do a comparative qualitative analysis, three deductive stereotypes have been applied: the oppressed, the submissive and the uneducated. However, an additional, inductive stereotype was identified during the analysis

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Books on the topic "Muslims Stereotype"

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Muhammad, Yasser Soliman. Islam-Stereotype im deutschsprachigen Salafismusdiskurs: Eine korpuslinguistische Untersuchung anhand ausgewählter Korpora. Erich Schmidt Verlag, 2022.

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Uslucan, Haci-Halil. Stereotype, Viktimisierung und Selbstviktimisierung von Muslimen. Springer Fachmedien Wiesbaden, 2014. http://dx.doi.org/10.1007/978-3-658-05390-1.

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Centre for Women's Development Studies (New Delhi, India), ed. Breaking stereotypes two generations of Muslim women. Centre for Women's Development Studies, 1999.

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van Es, Margaretha A. Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3.

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Bullock, Katherine. Rethinking Muslim women and the veil: Challenging historical and modern stereotypes. IIIT, 2010.

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Shaheen, Jack G. Arab and Muslim stereotyping in American popular culture. Center for Muslim-Christian Understanding, History and International Affairs, Edmund A. Walsh School of Foreign Service, Georgetown University, 1997.

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Ali, Wajahat. Fear, inc: The roots of the Islamophobia network in America. Center for American Progress, 2011.

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Nagda, Biren A., and Amelia Seraphia Derr. Justice & democracy: Challenges and opportunities in the aftermath of September 11, 2001 : historicizing the post-September 11 backlash against Arabs, Muslims, South Asians, Sikhs, and Somalis in the United States, and exploring ways to create and sustain a just society and healthy community : a curriculum designed for use in secondary, college, and university levels. Edited by Hate Free Zone Washington (Organization). Hate Free Zone Washington, 2005.

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Islamfeindlichkeit in Deutschland: Ursprünge, Akteure, Stereotype. VSA: Verlag, 2010.

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Gottschalk, Peter. Islamophobia and Anti-Muslim Sentiment in the United States. Edited by Jane I. Smith and Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.004.

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Islamophobia and anti-Muslim sentiment have existed as parts of the religious landscape since Europeans first arrived in North America. The long history of these antipathies is a balance between continuities of received wisdom regarding Islam and Muslims and historically specific outbursts sparked and shaped by current social, economic, political, and military events. Tapping into enduring suspicions, some provocateurs deliberately aim to perpetuate stereotypes, broadcast misinformation, promote discrimination, and even instigate violence. A comparative logic drives the skepticism, wariness, a

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Book chapters on the topic "Muslims Stereotype"

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Davids, Nuraan, and Yusef Waghid. "Stereotypes, Marginalisation and Exclusion." In Ethical Dimensions of Muslim Education. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-29317-2_12.

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Rafie, Zahra, and Hemchand Gossai. "Dismantling Disinformation and Stereotypes." In Female Muslim Student Experiences in Higher Education. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-41424-4_7.

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Uslucan, Haci-Halil. "Einleitung." In Stereotype, Viktimisierung und Selbstviktimisierung von Muslimen. Springer Fachmedien Wiesbaden, 2014. http://dx.doi.org/10.1007/978-3-658-05390-1_1.

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Uslucan, Haci-Halil. "Vorurteile als zentrale Hemmnisse der Integration muslimischer Zuwanderer." In Stereotype, Viktimisierung und Selbstviktimisierung von Muslimen. Springer Fachmedien Wiesbaden, 2014. http://dx.doi.org/10.1007/978-3-658-05390-1_2.

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van Es, Margaretha A. "Stereotypes of Women with a Muslim Background." In Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3_2.

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van Es, Margaretha A. "Women’s Attempts to Break Stereotypes in Norway." In Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3_8.

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van Es, Margaretha A. "Women’s Attempts to Break Stereotypes in the Netherlands." In Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3_5.

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Mellor, Jody. "Muslim Women, Peer Relationships and Educational Trajectories: Reflections on Muslim Stereotypes in a British Setting." In Women in Islam. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_14.

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van Es, Margaretha A. "Introduction." In Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3_1.

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van Es, Margaretha A. "Self-Representations by Women in the Dutch Organisations." In Stereotypes and Self-Representations of Women with a Muslim Background. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40676-3_3.

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Conference papers on the topic "Muslims Stereotype"

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Ashour HARHOUR, Aiyada. "ALICE, PRINCESS OF ANTIOCH (1130-1136)." In IX. International Congress of Humanities and Educational Research. Rimar Academy, 2024. https://doi.org/10.47832/ijher.congress9-9.

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Princess Alice is the second daughter of Baldwin II and the wife of Bohemond II, heir of Antioch. They married in 1126 AD in implementation of the agreement concluded by Baldwin II when he assumed the regency of Antioch after the Field of Blood. After Bohemond's death in 1130, Baldwin intended to once again take over the regency of Antioch which he had controlled before Bohemond's arrival. According to William Alice she allegedly requested guardianship with the intention of depriving the rightful heir, her two-year-old daughter Constance. In order to hold on to power, Alice Baldwin refused ent

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Chida, Aakifa. "Countering Islamophobia to create a global positive change." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.117.

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Ignorance and misinformation are often common causes of hatred and discrimination, and change is required to break the cycle so that it may positively influence attitudes and behaviour. Islamophobia is a global trend of hatred towards Islam and Muslims, manifested in social, political and cultural contexts. As a catalyst for positive societal change, communication design can counteract Islamophobia by focusing on creating awareness, educating, and debunking stereotypes by graphically presenting information which invokes empathy and consciousness within the viewer. The methodology of design act

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Reports on the topic "Muslims Stereotype"

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Yilmaz, Ihsan, and Kainat Shakil. Gender Populism: Civilizational Populist Construction of Gender Identities as Existential Cultural Threats. European Center for Populism Studies (ECPS), 2023. http://dx.doi.org/10.55271/pp0023.

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In the Islamist version of civilizational populism, the emotional backlash against the rise of secularism, multiculturalism, progressive ideas, and ‘wokeness,’ has been skillfully employed. While for the populists, populist far right and civilizational populists in the West, usually the Muslims are the civilizational other, we argue in this article, in the Islamist civilizational populism, the list of civilizational enemies of the Muslim way of life also includes feminists and LGBTQ+ rights advocates.Gender populism is a relatively new concept that refers to the use of gender symbolism, langua

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