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Artykuły w czasopismach na temat „Muslims Stereotype”

Autor: Grafiati

Data publikacji: 7 czerwca 2025

Data aktualizacji: 2 sierpnia 2025

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1

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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Valdimarsdóttir, Margrét, and Guðbjörg Andrea Jónsdóttir. "Attitudes towards refugees and Muslim immigrants in Iceland: The perceived link to terrorism." Veftímaritið Stjórnmál og stjórnsýsla 16, no. 2 (2020): 217–42. http://dx.doi.org/10.13177/irpa.a.2020.16.2.7.

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In the past few years, millions have been forced to leave their homes seeking refuge in other countries, most displaced from Muslim majority countries. The inflow of refugees and recent terrorist attacks in Europe may have reinforced prejudice against Muslim immigrants in Europe. Research on these issues is almost non-existent in Iceland. Using a random sample of 3.360 individuals in late 2019 and a survey-based experimental design, we address several questions related to attitudes towards Muslim immigrants and refugees in Iceland. Our results indicate that just over half of the population is

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Long, Ahmad Sunawari, Zaizul Ab Rahman, Ahamed Sarjoon Razick, and Kamarudin Salleh. "Muslim Socio-culture and Majority-Minority Relations in recent Sri Lanka." Journal of Politics and Law 10, no. 2 (2017): 105. http://dx.doi.org/10.5539/jpl.v10n2p105.

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Sri Lanka is a nation in which multi-religious, multi-ethnic multi-language people live. Buddhists are the majority, while Muslims form the second minority group next to Tamils. Since historical times, the community relationship between Buddhists and Muslims has been prevailing. However, recently, a disturbing trend has been widely spreading among the Buddhists and Muslims. This situation has emerged during the aftermath of the anti-Muslim campaigns set by a number of Buddhist Nationalist Groups (BNGs), with their main goal being to propagate incorrect opinions about the Muslims to promote neg

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Wilson, Tom. "“It’s a bit cool and awesome”." Fieldwork in Religion 9, no. 2 (2015): 182–201. http://dx.doi.org/10.1558/firn.v9i2.13437.

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Contrary to the stereotype of conflict between Christians and Muslims, St Aidan’s Church of England Primary School in inner-city Liverpool is a place where as one pupil said, “We are all united together,” arguably a remarkable achievement for an Anglican school with approximately two-thirds Muslim pupils. This article is based on my ethnographic fieldwork with Muslim pupils in St Aidan’s and examines the role of education and the Muslim heritage of Liverpool in shaping the identity of Liverpudlian Muslims today. The article comprises of four main sections. First, it briefly describes the conte

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Ali, Nafhesa, Richard Phillips, Claire Chambers, Kasia Narkowicz, Peter Hopkins, and Raksha Pande. "Halal dating: Changing relationship attitudes and experiences among young British Muslims." Sexualities 23, no. 5-6 (2019): 775–92. http://dx.doi.org/10.1177/1363460719850113.

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Young Muslims in the UK are making space to gain greater control over their personal lives through the diction of ‘halal’ and ‘haram’ when reflecting on and negotiating personal relationships. This article explores the significance of ‘halal dating’ within the lived experiences and sexual relationships of young British Muslims. It draws upon 56 in-depth interviews conducted with young (16–30 years) British Muslims of Pakistani heritage. This research shows that, contrary to popular stereotype and widespread expectations, many young British Muslims do date, or have dated. By entertaining the id

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Zeinudin, Moh. "MINORITAS MUSLIM DI BARAT (Studi atas Pemikiran Tariq Ramadan)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 1 (2016): 63. http://dx.doi.org/10.14421/esensia.v12i1.702.

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Post September 11 2011 tragedy, being a Muslim in Western countries is a challenge. Tariq Ramadan with his books stands appearing as one of press secretaries trying to break down the negative stereotype of Islam in Western Countries. Ramadan shows the empirical data of Muslims plurality and progressivity whether it relates to quantity or quality manner that colorizes its civilization. Tariq Ramadan states that such progressivity illustrated clearly the fact that the center of Islam is not only in Middle East Countries but also is potential in Western Countries.

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Walczak, Bartłomiej, and Nikolaos Lampas. "Beliefs on Refugees as a Terrorist Threat. The Social Determinants of Refugee-related Stereotypes." Studia Migracyjne – Przegląd Polonijny 46, no. 2 (176) (2020): 53–70. http://dx.doi.org/10.4467/25444972smpp.20.011.12327.

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This article performs a cross-national analysis of the causes of refugee-related threat perception. We examine the hypotheses that the number of terrorist attacks by Muslim extremists should negatively coincide with positive attitudes toward refugees in a country. Secondly, we assess the relationship between the number of suspects arrested in relation to Muslim terrorist attacks and prejudicial attitudes toward refugees in a host country. In order to answer these hypotheses, we adopted a quantitative approach. Using data from the Pew Research Center Survey of 2016 we analyze the relationship b

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Hoewe, Jennifer. "Memory of an Outgroup." Journal of Media Psychology 26, no. 4 (2014): 161–75. http://dx.doi.org/10.1027/1864-1105/a000121.

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This study examined White individuals’ ability to recall non-White criminal perpetrators, specifically Middle Eastern-looking men, as portrayed in news stories. Considering social identity theory and the Arab/Muslim/Middle Eastern terrorist stereotype, White participants were expected to correctly identify White European-looking men and misidentify Middle Eastern-looking men as the perpetrators in news stories. A 2 (race/ethnicity of the perpetrator: White European- or Middle Eastern-looking) × 2 (story type: violent or nonviolent) experiment revealed that correct recall of the perpetrator for

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Mubarok, Frenky, Suci Muzfirah, and Muidatul Faziyah. "A Study on the Quality of Mashhur Ghairu Istilahi Hadith: Reconsidering the Stereotype of Misogynistic Hadiths." Yinyang: Jurnal Studi Islam Gender dan Anak 19, no. 2 (2024): 137–55. https://doi.org/10.24090/yinyang.v19i2.9670.

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Hadith serves as the second authoritative source of Islamic teachings after the Qur’an, functioning either to elucidate the Qur’an or to supplement aspects not explicitly addressed within it, thereby guiding the religious practices of Muslims. The Mashhur Hadith is classified as a hadith transmitted by three or more narrators in each level of its chain but does not reach the level of Mutawatir. Despite not achieving the status of Mutawatir, Mashhur Hadiths are considered valid for legal determinations. In contemporary discourse, the term “Mashhur Hadith” extends beyond its technical classifica

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Musif, Ach. "Pemikiran Islam Kontemporer Abdullah Saeed dan Implementasinya dalam Persoalan Murtad." Ulumuna 19, no. 1 (2015): 79–92. http://dx.doi.org/10.20414/ujis.v19i1.1251.

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Western media coverage on Islam and especially on terror attacks by Muslims has been exaggerated and pejorative. This stereotyping has portrayed Islam as problems. First, Islam is seen as sluggish in responding modernity and the advance of science and knowledge so it always lacks behind the West. Second, Islam is associated with extremism and terrorism which are incompatible with the West. Therefore, the emergence of rational thinking and cosmopolitan approach to Islam promoted by Muslim reformists, such as Abdullah Saeed, are very urgent to encounter such stereotype and discourse on Islam in

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Dhobi, Saleem. "Intercultural Communication in Mohsin Hamid’s The Reluctant Fundamentalist." Cognition 4, no. 1 (2022): 94–102. http://dx.doi.org/10.3126/cognition.v4i1.46480.

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This paper analyzes Mohsin Hamid’s The Reluctant Fundamentalist that demonstrates Changez's intercultural relations with non-Muslim characters such as Erica, her father, his co-workers at Underwood Samson. The non-Muslim employees at Underwood Samson suspect Changez because of his beard as the American society has a mindset of beard. Erica‒Changez's beloved, and her father stereotype Changez based on his dress and beard. The beard reminds Americans of the 9/11 perpetrators. Their suspicion leads to detachment between Changez and non-Muslim characters in the aftermath. I employ John W. Berry's

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Perekhrest, A. "THE FIRST CRUSADERS’ PERCEPTİON OF ARABS – MUSLIMS ON THE EXAMPLE OF THE AUTHOR OF “GESTA FRANCORUM”." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 147 (2020): 53–55. http://dx.doi.org/10.17721/1728-2640.2020.147.10.

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The article examines the concept of the author of the chronicle “Gesta Francorum”, which describes the events of the first crusade, about the Arabs. The author of the article defined how Anonymous perceived Islam and how Christianity influenced his attitude towards Muslims. The study exposed the limited knowledge of the author of "Gesta Francorum" about the basics of Islam. The analysis revealed the low level of awareness of Anonymous about the difference between different peoples who professed Islam. Also, it was investigated towards which of them the author of "Gesta Francorum" had the most

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Machtans, Karolin. "“Racism Is Not An Opinion”: Muslim Responses to Pegida and Islamophobia in Germany." German Politics and Society 34, no. 4 (2016): 87–100. http://dx.doi.org/10.3167/gps.2016.340406.

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Islamic organizations in Germany find themselves in a dilemma. On the one hand, they feel the need to take a public stance on the acts of violence committed by Muslim terrorists worldwide. On the other hand, they also feel the need to speak up against the growing Islamophobia in Germany, propagated by movements such as Patriotic Europeans Against the Islamization of the Occident (Pegida). As Islamic organizations in Germany band together, they appear to the German public as a homogeneous group unified by religious and ethnic affiliation, not recognized in their diversity. Hence, the external p

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Murtiningsih, Bherta Sri Eko, and Veronika Veronika. "The Role of Multicultural Competence Based on Local Wisdom in the Cross-Cultural Adaptation Javanese Muslim Minority in Pagayaman Village, Buleleng Regency, Bali Province." Jurnal Komunikasi Ikatan Sarjana Komunikasi Indonesia 7, no. 1 (2022): 221–31. http://dx.doi.org/10.25008/jkiski.v7i1.625.

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The cross-cultural adaptation in different ethnic and religious communities is not an easy process. Stereotype factors, prejudice, and ethnocentrism will affect the process. In most cases, the cross-cultural adaptation process cannot be optimal and cause psychological pressure and disharmonious interactions between immigrants and hosts. However, the Javanese-Muslim Pagayaman and Balinese Hindus can adapt well. The success of the cross-cultural adaptation is supported by the cultural competence and local wisdom of the two communities. This study aims to determine the cultural competence and loc

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Diouane, Hicham, and Fatima Amrani. "Navigating the Fundamentalism/ “Usulia” Nexus: Contextualization and Acceptance." International Journal of Linguistics, Literature and Translation 6, no. 10 (2023): 141–49. http://dx.doi.org/10.32996/ijllt.2023.6.10.17.

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This article undertakes an examination of the contentious issue surrounding the translation of "fundamentalism" to "Usulia," with a specific focus on the divergent perceptions of this concept among both Muslims and non-Muslims. Through historical exploration and conceptual analysis, the study aims to illuminate the various perspectives regarding the usage of "Fundamentalism/Usulia" within an Islamic context. Drawing from an analysis of pertinent literature and scholarly discourse, it becomes apparent that despite attempts to incorporate fundamentalist ideologies into the “Usulia” framework, mo

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Khan, Sarah, and Mahmoud Eid. "A New-Look for Muslim Women in the Canadian Media: CBC's Little Mosque on the Prairie." Middle East Journal of Culture and Communication 4, no. 2 (2011): 184–202. http://dx.doi.org/10.1163/187398611x571355.

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AbstractThe coverage of Muslim women in Western media has long been using Orientalist stereotypes and portrayals of Muslims as outsiders. Even though racist stereotypes exist in Canada, Canadian legislation and the media are attempting to portray an idealistic form of multiculturalism. Recently, Canadian mainstream media have refrained from stereotypical representations of Muslims, especially women, and shifted toward non-Orientalist representations. CBC's Little Mosque on the Prairie (LMP), a satirical Canadian comedy sitcom, is one of the first such instances. LMP criticizes and refutes nega

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Klacek, Michal. "Reflexe islámu v kramářských tiscích a kupletech druhé poloviny 19. a začátku 20. století." Acta Musei Nationalis Pragae – Historia litterarum 66, no. 3-4 (2021): 5–42. http://dx.doi.org/10.37520/amnpsc.2021.015.

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Semi-folk compositions, traditionally referred to as ‘broadside ballads’, can be seen as a distinct work of art but also as a specific type of historical source. The authors of the ballads reacted, among other things, to events in the Ottoman Empire in the second half of the 19th century and at the beginning of the 20th century. For a long time, they maintained entrenched stereotypes based on the opposition between Christianity and Islam. ‘Turks’ (a synonym for Muslims) were traditionally regarded as pagans and tyrants, oppressors of subjugated Christians. During the Great Eastern Crisis and t

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Lumbangaol, Dorpaima. "Journey of Indonesia Foreign Policy and Recommendations in Responding Global Terrorism and Radicalism." Journal of Government and Political Issues 1, no. 2 (2021): 108–17. http://dx.doi.org/10.53341/jgpi.v1i2.18.

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Terrorism is a significant issue in national and global security. Since the 9/11 terrorist attacks in New York, USA, the fight against terrorism has continued to this day. Resistance to terrorists has also changed the stereotype of Muslims, which affects Indonesia's reputation as the largest Muslim country in the world. The Bali I bombing attacks in 2002 by Jamaah Ansharut Daulah (JAD) terrorism group reconstructed its identity as Islam Moderate and Indonesia's foreign policy. The method used is the literature study method. Literature study is all efforts made by researchers to collect various

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Istriyani, Ratna. "MEDIA: CAUSES AND STRATEGIES TO OVERCOME ISLAMOPHOBIA (PSYCHOLOGICAL AND SOCIOLOGICAL STUDY)." QIJIS (Qudus International Journal of Islamic Studies) 4, no. 2 (2016): 201. http://dx.doi.org/10.21043/qijis.v4i2.1759.

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<p>A stereotype appears and describes that Islam is the cause of a series of terror. Therefore, some states are worried and suspicious toward Muslims (Islamophobia) up to the present. <em>Islamophobia </em>associated with negative prejudices against Muslims and Islam, and lead to construction of anti-Islam. Prejudice is based on a claim that Islam is an inferior religion and can threat the dominant values in society. The phenomenon of <em>Islamophobia</em> can be assessed by two perspectives: sociological and psychological. In the case of <em>Islamophobia, &

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Aidi, Lamiae. "Muslim Stand-Up Comedy in the US and the UK: Incongruity, Everydayness, and Performativity." Religions 12, no. 10 (2021): 801. http://dx.doi.org/10.3390/rel12100801.

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The objectives of this article are two-fold: to provide a review of the major figures and trends in Muslim American comedy and discuss certain techniques and approaches that have been used by stand-up comedians to counter predominant and discriminatory perceptions of the “Other”. To reiterate film critic Jack Shaheen’s argument in Reel Bad Arabs: How Hollywood Vilifies a People, the Western public is fed constructions of Islam as a “problem”; the terms “Arab” and “Muslim” are interchangeably used; Muslim men are depicted as “terrorists”; and Muslim women are depicted as “veiled and oppressed”.

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Cherry, Peter. "“I’d rather my brother was a bomber than a homo”: British Muslim masculinities and homonationalism in Sally El Hosaini’s My Brother the Devil." Journal of Commonwealth Literature 53, no. 2 (2017): 270–83. http://dx.doi.org/10.1177/0021989416683761.

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Images of young British Muslim men engaging in terrorist activity or gang warfare proliferate in contemporary media. Such distortions frame Muslim males as a homogeneous and threatening presence within Britain; men who, despite living in the UK, are prone to a pathological form of masculinity supposedly inculcated by their religio-cultural background. In Terrorist Assemblages, Jasbir K. Puar develops the framework of “homonationalism” to examine the relationship between hostilities towards Muslims and growing acceptance of LGBT subjectivities in Euro-America. Puar argues that popular discourse

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Kasimov, R. N., and I. L. Pozdeev. "Muslims in Udmurtia: the present state and ways of maintaining their confessional identity." Minbar. Islamic Studies 11, no. 3 (2018): 500–512. http://dx.doi.org/10.31162/2618-9569-2018-11-3-500-512.

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The present article is an attempt to evaluate the Islamic communities of Udmurtia in the broad context of current cultural, religious and social developments. The research is rather urgent: often the so-called “Islamic issues” are far from being positively referred to in the current media . This inadvertently contributes to the shaping in the public notion of an “Islamic Wahhabi terrorist” stereotype, which is then being automatically applied to everybody who worships in the mosque or clad in “Islamic” clothes. This incorrect perception of Muslims cannot be rectified or even improved by the ex

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Zaib, Dr Arshia. "A Shift from the Margins to the Center: Reinterpreting and Reclaiming Identity in Kamila Shamsie's Burnt Shadows." Bahria University Journal of Humanities and Social Sciences 6, no. 1 (2023): 58–77. http://dx.doi.org/10.58800/bujhss.v6i1.165.

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The terrorist attacks of 9/11 have not only demonized and defamed the Muslim Americans but have also labeled the entire community as terrorists and extremists. The attacks have left a negative and detrimental image of Muslim Americans as terrorists, who till today are struggling and combating this stereotype and negative image. This paper explores the concepts of identity and identity crisis as they are communicated through Kamila Shamsie’s ‘Burnt Shadows’. These two fundamental concepts serve to be constructive lenses in the wake of the terrorist attacks of 9/11, as post 9/11 discourses have

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Lippe, John M. Vander. "The “Terrible Turk”: The Formulation and Perpetuation of a Stereotype in American Foreign Policy." New Perspectives on Turkey 17 (1997): 39–57. http://dx.doi.org/10.1017/s0896634600002740.

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The first line of the United States Marine Corps anthem, “From the Halls of Montezuma to the Shores of Tripoli,” refers to one of the earliest encounters between the United States and the Ottoman Empire, when the American navy attempted to suppress “pirating” along the northern coast of Africa at the beginning of the nineteenth century (Field 1969, pp. 27-67). This ritualization of animosity, framing the American image of the Ottoman Empire, has elements carried over from Europe, in which Muslims in general, and the Turks in particular, are drawn as “cruel, fanatical, lustful and dirty” (Wheat

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Aminnuddin, Nur Amali. "PERCEIVING UNIVERSITY EDUCATION AS MORE IMPORTANT FOR MEN THAN FOR WOMEN: GENDER DIFFERENCES AND PREDICTORS OF THIS PERCEPTION IN MUSLIM SOCIETIES." Psychological Thought 13, no. 1 (2020): 99–126. http://dx.doi.org/10.37708/psyct.v13i1.392.

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Education for women in Muslim societies had been discussed widely. However, it remains unclear if the perception of the importance of university education in Muslim societies and its predictors are different between men and women. Therefore, this research examined the following misogynistic perception among both genders: university education is more important for men than for women. This research aimed to determine gender differences and predictors of this perception. Sample populations were from Malaysia (N=820), Singapore (N=320), India (N=447), and Pakistan (N=1195). Mean difference test an

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Melentev, D. V. "Enlightenment of Women in Colonial and Soviet Central Asia." Minbar. Islamic Studies 18, no. 1 (2025): 13–37. https://doi.org/10.31162/2618-9569-2025-18-1-13-37.

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This article will focus on Muslim women, Imperial and Soviet schools in Central Asia. The chronological framework of the study covers the regional history from 1865 to 1930. The lower temporal boundary is due to the beginning of the Russian colonial order establishment in the region, the upper one to the year of the women's departments liquidation. Using comparative analysis, the author reconstructs the history of the women's education development in Central Asia. The problem of the research is to find out whether there has been a gap in the approaches of the administration of the Turkestan Ge

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Hudriati, Andi, Muli Umiaty Noer, and Naurah Nadifah. "Investigating the Influence of Stereotype in Intercultural Communication Towards English Literature Students of Universitas Muslim Indonesia." ELT Worldwide: Journal of English Language Teaching 7, no. 1 (2020): 77. http://dx.doi.org/10.26858/eltww.v7i1.15397.

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This study's objectives explored two prominent cases: (1) the forms of stereotype in Literature Faculty and (2) how the influence of stereotype in intercultural communication toward the students of Literature Faculty. This study applied qualitative research, which explored the stereotype and intercultural communication toward Literature Faculty students. The researcher applied purposive sampling to gain data. There were 15 students participated as the participant, and the data were obtained through interviews. This study shows that stereotypes in Literature Faculty were stereotypes towards Mak

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Golebiowska, Ewa. "The Sources of Anti-Muslim Prejudice in Poland." East European Politics and Societies: and Cultures 32, no. 4 (2018): 796–817. http://dx.doi.org/10.1177/0888325417752250.

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Using data from a nationally representative survey of Poles, the principal question I examine is whether anti-Muslim prejudice in Poland primarily stems from negative stereotypes of Muslims, a general discomfort with difference (or ethnocentrism), or threats related to economic insecurity. I also seek to determine whether interpersonal contact with Muslims dilutes prejudice toward Muslims as a group and investigate how the links between stereotyping and ethnocentrism on the one hand and anti-Muslim prejudice on the other depend on respondents’ education. While I find that anti-Muslim prejudice

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Mashuri, Ali, and Esti Zaduqisti. "Explaining Muslims’ Aggressive Tendencies Towards the West: The Role of Negative Stereotypes, Anger, Perceived Conflict and Islamic Fundamentalism." Psychology and Developing Societies 31, no. 1 (2019): 56–87. http://dx.doi.org/10.1177/0971333618819151.

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The current research was to investigate what psychological factors predict Muslims’ negative stereotypes of the West, and the underlying mechanism by which the negative stereotypes can translate into Muslims’ aggressive tendencies towards the West. A correlational survey among a sample of Indonesian Muslims ( N = 360) demonstrated that the more participants negatively stereotyped the West, the more they thought that Muslims should aggress the latter group. We also found as expected that Muslims’ negative stereotypes of the West were positively predicted by the perceived conflict between Islam

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Najamudin, Najamudin. "Analisis Gender dalam Hukum Islam." TASAMUH: Jurnal Studi Islam 11, no. 2 (2019): 381–401. http://dx.doi.org/10.47945/tasamuh.v11i2.168.

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This article tends to discuss about gender analysis and its application in Islamic jurisprudence. This method of analysis emerged due to the change in social structure that formed the pattern of social relations nowadays that are totally different from the traditional social relation. In accordance to this, there are also the emergence of gender discriminations in Muslims’ societies nowadays. Among the criteria that are being utilised in this type of analysis such as the differentiation between the concept of sex and gender, the identification of the existence of several elements in gender rel

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Suprapto, Suprapto. "LEARNING ISLAM IN A MODERATE WAY: HOW PESANTREN TEACHES ISLAMIC VALUES AND NATIONHOOD TOWARD SANTRI?" Jurnal Sosiologi Reflektif 17, no. 1 (2022): 153. http://dx.doi.org/10.14421/jsr.v17i1.2556.

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The 9/11 tragedy has brought up negative stereotype to pesantren identified as a radical Islamic educational institution in Indonesia. In April 2022, BNPT (National Counterterrorism Agency) released 198 Islamic boarding schools which affiliated with radicalism. The increasing cases of intolerant acts in Indonesia have been exacerbating the relations among religious communities. This study intends to analyze the roles of two Islamic boarding schools, that are Al-Hikmah and Roudhotut Tholibin, in Indonesia, in producing moderate values of Islam to their students. This study employs a qualitative

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Meuzelaar, Andrea. "The Emergence and Persistence of Racialised Stereotypes on Dutch Television." Race and European TV Histories 10, no. 20 (2021): 121. http://dx.doi.org/10.18146/view.268.

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Today, stereotypical and racialised imaginations of Muslims are pervasive on Dutch television. This article traces the history of Dutch television coverage of Muslim immigrants through the lens of the archive of Sound and Vision. It demonstrates that during their symbolic transformation from ‘guest workers’ to ‘ethnic minorities’ to ‘allochtonen’ and ‘Muslims’, television’s visual repertoire of Muslim immigrants has become increasingly racially inscribed. Finally, it argues that the archive of Sound and Vision has played a performative role in the emergence and persistence of racialised stock

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Heeren, Jörg, and Andreas Zick. "Misleading Images." Middle East Journal of Culture and Communication 7, no. 1 (2014): 46–63. http://dx.doi.org/10.1163/18739865-00701003.

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As part of the multi-methodological and explorative project ‘Muslims in the European Mediascape’, we conducted focus group interviews with media users of Muslim background. The analysis shows that Muslims in Germany tend to mix media sources in order to get a balanced view on news and current affairs. A large share uses German mainstream media as well as specialized media that cater to the needs and interests of Muslims. The fear of a so-called ‘parallel media society’ of Muslims appears unjustified; however, focus group participants as well as journalists that were also interviewed during the

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Saleem, Muniba, Sara Prot, Craig A. Anderson, and Anthony F. Lemieux. "Exposure to Muslims in Media and Support for Public Policies Harming Muslims." Communication Research 44, no. 6 (2015): 841–69. http://dx.doi.org/10.1177/0093650215619214.

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Few studies have empirically examined how media stereotypes of Muslims influence Americans’ support for public policies exclusively harming Muslims. Across three studies, we tested the short-term and long-term effects of news portraying Muslims as terrorists on Americans’ support for public policies harming Muslims domestically and internationally. Study 1 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for military action in Muslim countries. Study 2 revealed that exposure to news portraying Muslims as terrorists is positively associated w

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de Leede, Seran. "Western Women Supporting IS/Daesh in Syria and Iraq – An Exploration of their Motivations." International Annals of Criminology 56, no. 1-2 (2018): 43–54. http://dx.doi.org/10.1017/cri.2018.9.

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AbstractThis paper explores the motivations of Western women who traveled to Syria/Iraq to support the Islamic State (IS) or Daesh. It draws on previous studies of the phenomenon, insights from practitioners and informal interviews with an individual with first-hand insights. The different motivations are categorized into three levels: macro, meso and micro. The author rebukes the intractable stereotype of the “jihadi bride” that (inadvertently) suggests that women are driven mainly by personal motivations or the prospect of marriage, and demonstrates that female Western supporters of IS/Daesh

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Rosyid, Moh, and Lina Kushidayati. "A GENDER INEQUALITY IN MOSQUE." Epistemé: Jurnal Pengembangan Ilmu Keislaman 18, no. 1 (2023): 77–92. http://dx.doi.org/10.21274/epis.2023.18.1.77-92.

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The mosque is a center of worship and a learning medium for Muslims. As a place of worship, according to the syariah there is no specific classification that mosques can only be dominated by one gender only. However, male dominance over the mosque as a religious public sphere occurred in the Baitussalam Kauman Mosque, Jekulo, Kudus, Central Java, Indonesia from 1923 until now. Therefore, this article seeks to analyze the factors of discrimination against females in using the mosque as a place of worship and other religious activities. Using an ethnographic approach, this article argues that di

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Sutkutė, Rūta. "REPRESENTATION OF ISLAM AND MUSLIMS IN WESTERN FILMS: AN “IMAGINARY” MUSLIM COMMUNITY." EUREKA: Social and Humanities 4 (July 31, 2020): 25–40. http://dx.doi.org/10.21303/2504-5571.2020.001380.

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This article provides a textual and visual analysis of Hirsi Ali and van Gogh’s controversial short film Submission (2004) and Marc Forster’s The Kite Runner (2007). Emphasis is placed on rhetorical and plot strategies, aimed at reinforcing unproductive Orientalist stereotypes of Islam and Muslims. The aim of this analysis is to find out how Muslims and Islam are presented in Submission and The Kite Runner, based on E. Said's (1978) work “Orientalism” and to identify Theo van Gogh's assassination, influenced public attitudes towards Muslims. The following means are used to reach the aim: to an

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GAVIOLA, SHANNEN B., IRISH Q. CATUDIO, and JANNIE RUTH M. CABARDO. "BEYOND VEILS: AN IPA STUDY OF FILIPINO MUSLIM WOMEN’S BODY NARRATIVES." Quantum Journal of Social Sciences and Humanities 5, no. 2 (2024): 213–31. http://dx.doi.org/10.55197/qjssh.v5i2.351.

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Guided by Feminist Standpoint Theory and Intersectionality, this study is dedicated to unveiling the body narratives of Filipino Muslim women or 'Muslimahs' and creates a space for a critical reflection on societal constructs that shape the perception of their bodies. Through the draw-talk process, participants were encouraged to visually and verbally articulate their perceptions of the female Muslim body according to religious teachings and cultural ideologies, as well as their contemporary interpretations and experiences - Bridging the gap between traditional Islamic teachings, cultural beli

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Prastiwi, Elis. "A CRITICAL DISCOURSE ANALYSIS ON LGBT ON REPUBLIKA ONLINE NEWS ARTICLES." ETNOLINGUAL 5, no. 1 (2022): 48–70. http://dx.doi.org/10.20473/etno.v5i1.33943.

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The position of LGBT in Indonesia has received a vague response recently. There are also many marginalization and stereotypes faced by this community in Indonesia despite some acceptances received. This study will examine the stereotype of LGBT reflected within news articles. Employing socio-cognitive approach by Van Dijk (as cited in Wodak and Meyer, 2001), the researcher aims to: (1) find out the lexical choices found in Republika Online (ROL) news articles that contain stereotype towards LGBT Community, (2) discover Indonesian cognition depicted in the news articles, and (3) find out reader

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Rūta, Sutkutė. "REPRESENTATION OF ISLAM AND MUSLIMS IN WESTERN FILMS: AN "IMAGINARY" MUSLIM COMMUNITY." EUREKA: Social and Humanities, no. 4 (July 31, 2020): 25–40. https://doi.org/10.21303/2504-5571.2020.001380.

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This article provides a textual and visual analysis of Hirsi Ali and van Gogh’s controversial short film <em>Submission</em> (2004) and Marc Forster’s <em>The Kite Runner</em> (2007). Emphasis is placed on rhetorical and plot strategies, aimed at reinforcing unproductive Orientalist stereotypes of Islam and Muslims. The aim of this analysis is to find out how Muslims and Islam are presented in <em>Submission</em> and <em>The Kite Runner</em>, based on E. Said's (1978) work “Orientalism” and to identify Theo van Gogh's assassina

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Fawaid, Achmad. "Trans-Religious Identity from the Edge? Promoting Interfaith Dialogue among Transgender Community in Yogyakarta." Al-Albab 6, no. 1 (2017): 103. http://dx.doi.org/10.24260/alalbab.v6i1.676.

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Transgender issues, including those who have been called as ‘waria’, are diverse, complex, and evolving, particularly in Indonesia where the most inhabited people are Muslims commonly bringing with them any sexual and, sadly, religious stereotype to waria as marginal(ized) individuals. This paper aims to raise a question of our primordial understanding and religious experience on the existence of the transgender community. It focused on an empirical study of Kebaya (Keluarga Besar Komunitas Waria Yogyakarta), Yogyakarta’s Center for Transgendered, which is an NGO developed by transvestites in

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