Wednesday, September 26, 2007
Guess Who - Cross Cultural Relationships in pop culture
The you tube clip is the trailer from the movie 'Guess Who' with Ashton Kutcher. This movie is a remake of a film "Guess Who's Coming to dinner. The movie (some of you may have seen it) is an example of of cross cultural relationship in pop culture. The movie whilst comical and exaggerated is some comical relief for my topic and shows some of the problems that couples might face in a light hearted way. I must admit that when I met my boyfriends family and he met mine it went a lot better than this!! The clip shows some of the misconceptions the family have about what their daughters boyfriend is 'supposed' to be like.
Enjoy!
beck =)
Enjoy!
beck =)
Attracted to similarity...But we are totally different???
This weeks lecture dealt with some interesting social psych theories and the notion that birds of a feather flock together, in that people are often attracted to similarity. I found the lecture really interesting and relevant to my topic and I have noticed from reading some other postings that I am not alone.When listening to the idea of the matching hypothesis and that people are generally attracted to similarity i began to think how could this apply to cross cultural relationships in where initial meetings and images may reveal anything but similarity.
I think that this theory is still apparent in cross cultural relations despite the obvious differences in looks and cultural practicies. When examining my own relationship I often think of our many differences in appearance, culture, religion, values etc but when I stop and think about we are similar in so many ways. We both attend university, are from families of similar socio economic background, enjoy the same sort of activities like sports and going out with friends etc..so in fact we might share more values then I originally anticipated.
I also agree that it is true that the longer you are around someone in a relationship the more you each begin to make adaptations which increases your shared traits and beliefs. Espacially when you spend time in one anothers cultural setting and in my case spending time in my partners country changed me in some ways.
Any thoughts????
I also found this article about attraction which I found interesting its called The Rules of Attraction and it re-interates a lot of what was said in the lecture and what has been suggested in the theories. Who knew that love and the forming of relationships was so scientific???
Image from: http://www.sallymaxwellsart.com/birds%20of%20a%20feather.JPG
Monday, September 24, 2007
Australian Values - Cross Cultural Families
I thought that I would make a post on the topical Australian values test and get a feeling for what peoples thoughts on it are. This weeks episode of insight debated the topic and I found a point in the program that I associated with my topic of cross cultural relationships. The episode discussed the values test and also discussed values of migrant families. Children of cross cultural families and children of migrants themselves born in Australia highlighted the differences that are often apparent between parents and children and diffent values that can also be apparent between parents and partners.Whilst watching the program I began to think of how many different value systems there are and how this can be apparent on a small level such as a family let alone the differences that can be found nationally. Children of cross cultural couples are often exposed to a number of cultures, religions, customs and values. A good example I was personally thinking of was the differences in cultures when greeting someone. In western culture generally it is expected that a handshake and introduction take place, in European cultures a kiss on each cheek occurs and in my boyfriends Malaysian culture it is respectful if the younger person touch their head onto the back of the elders hand. ( very confussing for me as many of my close friends are italian, im Australian and bf family Malay, sometimes im not sure where I'm up to).
My point in all this is that I believe that in Australia where there is such a rich diversity of culture it is hard to nominate an exact set of values that are apparent across society when within families (whilst there are common value sets) there are often different values. A few of you have expressed that you are part of a cross cultural family or relationship and I am interested to know if when growing up you were exposed to both cultures and how you feel about this? or conversely if you wish you knew more about one half of your heritage?
More generally do you see any social psychology principles or theories behind the introduction of the Australian values test????
Four Corners ABC
I am rather a big fan of shows like four corners on the ABC which i think report interesting views on hot topics. Last night the program was titled Afghanistan Unveiled and it was both shocking and fascinating to watch. It touched on some great points of the country and the treatment of women. Whilst my last blog was around sterotypes of Islam this doco showed the way that perhaps Islam is viewed in some ways across the globe. Where in fact it is more about the culture of a country. The program also made some good points about the way the country has in fact gone backwards since the war began. George Bush was quoted in stating that because of the war the women in Afghan are free but the poverty remains and the billions of aid are still not seen in their society. The program will be repeated on Tuesday, (see hyperlink for details) and i encourage people to watch.
Image from http://www.abc.net.au/4corners/content/2007/s2038790.htm
Thanks beck
Wednesday, September 19, 2007
Language barriers in cross cultural relationships
Hi all!!
Yesterdays lecture got me thinking as it had a lot of significance to my topic on cross cultural relationships. For those of you who weren't there we were speaking of times when we have had difficulties in communicating. I used an example of when I recently travelled to Malaysia with my boyfriend to meet his extened family and attend a family wedding. On this trip many differences in our culture became apparent and I for the first time felt like a minority. I couldn't always understand what people were saying due to the language barrier and at times this made me feel like a complete idioit as primary aged children were able to happily join in the conversation whilst i sat back thinking 'where do I look' and trying to use my minimal Malay skills to interpret what was going on.
My boyfriend learnt english when he was around 5 and when he first went to kindergarten (in America) he couldn't communicate with the other students his age. The beauty of the story of my boyfriend as a little kid was that despite this language barrier he tells me he was friends with all the other little boys in his class and that they played together during lunch and sat together in class. As time progressed he learnt the language but i was amzed that even without this vital communication skill he was still able to form these cross cultural relationships.
On my trip most of the family can speak english, except my bf's grandmother who whilst also being bi-lingual (malay & chinese) can not speak english. The relationship i formed with her was special to me as whilst we had to rely on others passing on our messages I still felt a connection in the warming presense she gave to me and her body language and gestures. My bf later explained to me that she was really happy about our relationship (being cross cultural) as she herself some 65 years ago had married into a cross cultural relationship. She encoured all her granchildren to pursue inter racial relationships on all levels as she says you have the ability to gain so much even through a friendship of different cultures.
I'm curious to know if anyone feels that despite cultural barriers/ language differences that they have gained in any way by forming a cross cultural relationship?
Or if there is a time when you have had a problem in communicating due to cultural differences?
Beck =)
Tuesday, September 18, 2007
TRUE COLOURS
Hey everyone!
I have been thinking a lot about my second blog topic and i think that tomorrows lecture will be really helpful. There are so many things I think could be discussed in relation to cross cultural relationships of any type and i am just busting with stories from my own relationships and can't wait to write my blog which will be in first peron (hooray!!). I was browsing on youtube tonight finishing off some homework for another subject and i thought that i would see what I could find. I came across this clip which is to the song true colours. The clip is something that the girls in our class will probably smile and get a flutter of the heart over but after reading some of the comments people had posted about it I couldnt resist posting it. Not entirely social psych related although I think the song has a good message, and I was full of smiles after it so take a look.
More to come after tomorrows lecture.
I'd also appreciate hearing from any of you who have suggestions on my topics or just comments in general
Thanks
Beck =)
I have been thinking a lot about my second blog topic and i think that tomorrows lecture will be really helpful. There are so many things I think could be discussed in relation to cross cultural relationships of any type and i am just busting with stories from my own relationships and can't wait to write my blog which will be in first peron (hooray!!). I was browsing on youtube tonight finishing off some homework for another subject and i thought that i would see what I could find. I came across this clip which is to the song true colours. The clip is something that the girls in our class will probably smile and get a flutter of the heart over but after reading some of the comments people had posted about it I couldnt resist posting it. Not entirely social psych related although I think the song has a good message, and I was full of smiles after it so take a look.
More to come after tomorrows lecture.
I'd also appreciate hearing from any of you who have suggestions on my topics or just comments in general
Thanks
Beck =)
Tuesday, September 11, 2007
How Social Psych got me in an argument!!
Yeah it's true, On the weekend while visiting my family I became involved in a heated discussion which I don't think would have taken place had i not be doing this subject. So heres what happend...
My boyfriend and I went down to meet my dad after golf and watch the football on TV for a little while. We were sitting around a table with friends of my dads all in their 50's. My bf was chatting with the friends and I was chatting with my dad. Another man came to the table and I heard him begin to make racist comments towards both my boyfriend and players in the football team. I am not going to repeat what was said however it was enough for me to be assaulted and feel that I needed to say something. To cut a long story short I stated to this man that it is not appropriate in any way or any context for him to make such racial oriented comments and that he should keep his comments to himself. My dad also explained this to the man who after attempting to justify his comments left the table in what I viewed as defeat!!
The point I am trying to make in relation to this subject is that it has taught me so much and this incident really made me realise that. We get so used to hearing these types of racist remarks that we often pretend not hear, laugh them off and turn a blind eye so to speak, something that I would have done on many previous occassions. This time was different, I understood that standing up for others and attempting to break this processes is ok and that it is not right for people to hold such stereotypical views and be allowed to preach them in a public arena within earshot of those who they are speaking off. Maybe I was over the top but I was proud and especially proud of my dad to make such a comment to his peers.
Anyone else feeling that this subject is following them around????
Image from : http://www.cartoonstock.com/newscartoons/cartoonists/jlv/lowres/jlvn696l.jpg
Wednesday, September 5, 2007
Discrimination of Mixed Race Couples
I thought this was an interestng article about the discrimination and racism that people of mixed race backgrounds face when they are involved in a mixed race relationship. The article is written from a british perspective although I believe that the comments made are also apparent in Australian society. As I mentioned I am part of a mixed race couple and if you look at the photo of us below we are clearly from different races. This does get us some very interesting and rude looks from strangers and comments that we laugh off but could cause offence. People are always intrigged by our relationship (friends and strangers alike) and unfortunately we have become used to answering questions about does your family accept her? or what did your parents say when you first said you were dating him? A lot of the time you find these looks and comments are from older generations however this is not always the case. I distinctly remember my elderly grandmothers response of 'well thats what they're doing these days" and i was happy and suprised at her instant acceptance.
My best friend of Australian and english heritage and her boyfriend of African heritage draw a lot of attention and have been subjected to some horrible situations in which racial stereotypes and racists remarks were made.
I am interested to hear if anyone is part of a cross cultural/ inter racial couple and if you feel that you are subjected to looks comments or can think of any particular experience where you felt judged????
Thanks everyone =)
Tuesday, September 4, 2007
Blog Two - Question & Initial Ideas
I know i seem keen but since its the mid semester break and I actually have 5 minutes to spare I thought I would post my new topic and why I choose it.
My topic is Cross Cultural Relationships.
'Describe and analyse a cross cultural relationship with an individual or group which you are or were involved in from a social psychological perspective'
Basically i thought this would be interesting as I'm Australian and my boyfriend is Malaysian, we are opposites in pretty much everyway and I think our different cultures play a part in this. It might be a bit of a challenge to stick to the psychological issues but I am hoping to find some good research and pop culture examples and learn some things along the way... Thought I'd add this photo from when we recently visited malaysia and attended a family wedding. It was my turn to adapt to a new culture and this is us in traditional Malay dress. After I got over the idea that everyone would be wondering why the 'white' girl was all dressed up, I had a really fun time and experienced such a different culture, Ill add some good examples and more pics later on but I think this topic allows me to learn and look at my own personal life and experience in a new way something you dont alway get from assignments...more to come
Sunday, September 2, 2007
The War on Stereotypes: Misconceptions of the Australian Muslim.
Abstract
This essay defines the stereotype of the Australian Muslim and discusses how these representation are shaped. It was found that the government and the media are influential players when creating and reinforcing stereotypical images. Minorities across the globe face prejudice and the faith of Islam is subject to this within Australia. Removing such an inbuilt stereotype requires cooperation and an enhanced education effort.
Introduction
The term stereotype refers to a set of beliefs held about a social group that centre on traits and characteristics deemed to be shared. Stereotypes can also be seen as cognitive frameworks that influence the processing of social information. (Baron, Byrne & Branscombe, 2006, Baumeister & Bushman, 2008). These cognitive structures contain perceptions of knowledge, beliefs and expectations about a particular social group (Mackie, Hamilton, Susskind & Rosselli, 1996). When these stereotypes are shared within a society their consequences escalate as they are seen to impact entire groups of people in a common way (Stangor & Schaller, 1996).
Within the Australian community a number of common stereotypes prevail. These include assumptions about the homosexual community, the indigenous population, image related issues and those from the Islamic part of society. This paper will examine the stereotypes that are often associated with those who are Muslim and the faith that is Islam. The term ‘Islamaphobia’ has been used to describe the victimisation and the isolation that is often felt by Muslims who reside in the West (Akbarazadeh & Smith, 2005). This piece will look at what is involved in the stereotype, the formation and ways in which it could be removed. There are a number of theories and terms that can be associated with this topic and these have been depicted in a concept map.
Stereotypes of Muslims and Islam
Islam is a religion that sets itself around five pillars; 1. Faith, 2. Prayer, 3. The Zakat (donation of 2.5% of ones capital), 4. The fast (Rammadam), 5. Pilgrimage (Hajj) to Mecca. Islam is an Arabic word meaning peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to his law (Ali, 1996). Stereotypical views of this religion include ideas that Muslims are against western democracy and freedom, that the faith oppresses woman (with the hijab or headscarf seen as a key token of this practice), that Muslims are from Middle Eastern countries and that they are promoters of terrorism. These Western perceptions also imply that Muslims are intolerant of other religions and cultures. (Akbarazadeh & Smith, 2005). Generally there is an underlying assumption that Islam is incompatible with ideals of western democracy. Muslims are also depicted as fanatics committed to defeating liberal governments and substituting them with anti-modernist regimes (Aly, 2007).
A main concept associated with the stereotyping of Muslims is that they comprise one uniform group. Anti Arab and Muslim views revolve around a generalized identification with violence and ‘un-Australian’ values (Hage, 2002). Muslims despite their difference have been reduced to one image, denied their individuality, diversity and humanity (Mansouri, 2005).This being said it is important to note that Muslims within Australia stem from a wide variety of different countries and cultures. Countries including Malaysia, Saudi Arabia, Afghanistan, Iran, Iraq, Sudan, Indonesia, , Egypt, Albania, Lebanon, and Turkey, illustrating the diverse set of practices that vary between cultures (Poynting, Noble, Tabar & Collins, 2004). The way in which these stereotypes are presented in the Australian community allow for a lack of understanding and contribute to the gathering of negative information and fear provoking images (Akbarazadeh & Smith, 2005).
Stereotypes aside common beliefs and values can be seen between Islam, Christianity and Judaism. These religions are all plentiful in fundamental moral and social principles from which powerful teachings of ethics and justice can be drawn (Saikal, 2003). The Qur’an states, “0 ye who believe, be upright for god, witness injustice, and let not hatred of a people cause you to be unjust. Be just, that is closer to piety” (Ali, 1996). This illustrates that Islam, like Christianity places a focus on justice and respect for others.
These common stereotypes and misunderstandings were seen in a youtube clip “What do BC students know about Islam?” (Porter, 2007). Student replies to a set of questions demonstrate common stereotypes in the community. Ideas of the Middle East and oppression of woman were dominant in answers. Similar results were found when a small word association task was completed using Australian university students. Results indicated these stereotypes were clearly held within the Australian educated community. Both studies focus on a small sample of college age students so generalisability should not be assumed, however results concur with previous data.
The formation of Stereotypes
These stereotypes in Australia trace back prior to 1912 when Malay pearlers and Afghans were depicted as unclean and a threat to white women (Aly, 2007). In the 1970s Muslim migrants were seen as sexist, violent and backward with an association between Islam and extremism also forming (Aly, 2007,Mansouri, 2005). In Australia in the 1980s and 1990s the media shed a negative light on the religion. There was a focus on genital mutilation in Africa, honour killings, human rights and the role of women in Islam. These conceptions greatly escalated during the gulf war. Since these times the Islamic religion has become a marker of identity in the media especially since September 11(Aly, 2007).
In general stereotypes stem from factors including prejudice, competition, ignorance, oppression and heuristics (Baumeister & Bushman, 2008, Carr, 2003). Social categorisation (us/them mentality), group think, social perception and social learning theory can all also be implicated in the formation of the Muslim stereotype (Carr, 2003).
The Australian media can be seen as an influential social agent with the poetential to shape community perceptions. It has a particular impact on minority groups by exposing them to pressures by implying that they embody ‘alien’ characteristics which are not concurrent with Australian values (Akbarazadeh &Smith, 2005). The Language used by the media often negatively frames stories (e.g. ‘Islamic terrorism’, ‘Muslim fanatics’) to be representative of all Muslims. This use of language has contributed to the formation of the stereotype that is commonly held within the Australian community (Akbarazadeh & Smith, 2005).
How Stereotypes are maintained
Within Australia Muslim stereotypes are maintained primarily through the portrayal in the media and by the current governments stance. This creates a group think scenario which leads to social categorisation (Mansouri, 2005). The concpet of the ‘Arab other’ can be seen as implicit in contemporary Australian political discourse and media representations (Poynting, Noble, Tabar & Collins 2004). Examples in which these notions have been seen include the Tampa boat crisis and the suggested banning of headscarves in Australian schools (Aly, 2007). The governments representation of asylum seekers and the way in which the media focuses on by how the asylum seekers arrive instead of what the asylum seekers are fleeing also contribute to the misconceptions ( Poynting, et al, 2004). The Australian government appears to have blurred the line between middle east, Muslim and terrorist which heavily impact the way in which Muslims (and those of Middle Eastern appearance) are viewed (Mansouri, 2005).
In today’s society a major component in the development and transmission of stereotypes is the mass media (Stangor & Schaller, 1996). In particular the way in which use of ‘Islam’ and‘Muslim’ have been used as adjectives in reports implying that Islam sanctions terrorism (Akbarazadeh & Smith, 2005). In a 2005 study by Arbarazadeh and Smith the Herald Sun was found to have recurrent stereotyping and negative reporting on topics involving Muslims. This negative theme was apparent in a quarter of articles reviewed. This study illustrates that mainstream media is in fact engaging in maintaining the stereotype of Muslims in Australian society by using religion as a primary marker of identity (Aly, 2007).
Breaking down Stereotypes
Changing the stereotype associated with Muslims and the Islamic faith requires the Australian community to acknowledge personal and media bias and stigmas. A richer understanding of the diversity of Muslims requires an enhanced education with an emphasis on the West engaging with the Muslims who live in their midst (Yasmeen, 2005). The tragedy that was September 11 poses challenges to both the West and followers of Islam and an understanding based on common human values should derive from such a situation, here in lies the challenge (Saikal, 2003). A multicultural perspective is required if a true understanding of other cultures is to develop (Baron et al, 2006).
Allport’s contact hypothesis offers a theory for how the stereotype could be changed with the position that regular interaction between different groups ( if conducted under favourable conditions) reduces prejudice and feelings of extreme difference (Baumeister & Bushman, 2008). In conjunction with this theory the notion of jigsaw classrooms also holds relevance as this cooperative learning technique has shown to reduce feelings of prejudice (Baumeister & Bushman, 2008). Imam Faizal Abdual Rauf a keen promoter of interfaith dialogue stated that Australia has the opportunity to denounce these stereotypes due to its multicultural nature (ABC, 2005).
The social phenomenon of stereotyping is linked to cognitive processes that have formed out of a lack of understanding and an emphasis on the negative. Peaceful coexistence of past times led to cooperation and tolerance however periods of tension have deteriorated relations (Saikal, 2003). Both the media and the government have demonstrated their influential power in creating the 'Muslim other’. Stereotypes of Muslims are prominent in the Australian community and only through joint initiatives will they stand any chance of changing. Changed views would mean integration and education of cultures.
Aly, A. (2007). Australian muslim responses to the discourse on terrorism in the Australian popular media. Australian Journal of Social Issues, 42, 27-40.
Baumeister, R.F. & Bushman, B.J. (2008). Social psychology & Human nature. Belmont, CA: Thomson Wadsworth.
Baron, R.A., Byrne, D. & Branscombe, N.R. (2006). Social Psychology (11th ed.) Boston: Pearson Education.
Carr, S. C. (2003). Social Psychology: Context, communication and culture. Milton: Wiley & Sons.
Hage, G. (2002). Arab Australians today: Citizenship and belonging. Melbourne: Melbourne University press.
Mansouri, F. (2005). Citizenship, identity and belonging in contemporary Australia .In, Akbarzadeh, S. & Yasmeen, S. (Eds.), Islam and the west: reflections from Australia (pp.149-164) Sydney: UNSW press.
Porter, M. (2007). What do BC students know about Islam? [Video]. Retrieved: August 22nd 2007 from http://www.youtube.com/watch?v=BHgQEF9IMzs
Poynting, S., Noble, G., Tabar, P. & Collins, J. (2004). Bin Laden in the suburbs: Criminalising the Arab other. Sydney: Sydney Institute of Criminology.
Saikal, A. (2003). Islam and the west: Conflict or cooperation. New York: Palgrave Macmillion.
Stangor, C. & Schaller, M. (1996). Stereotypes as Individual and collective representations. In Macrae, C.N., Stangor, C. & Hewstone, M. (Eds.), Stereotypes and Stereotyping (pp. 3-40). New York: Guilford Press.
Yasmeen, S. (2005). Islam and the west some reflections. In, Akbarzadeh, S. & Yasmeen, S. (Eds.),Islam and the west: reflections from Australia (pp.165-172). Sydney: UNSW press.
1. Theory/ Research
I feel that I have used key theoretical literature effectively in my essay. My concept map shows what I see as a good grasp of social psychology terms and theories that are associated with my topic. I think that I could have possibly intertwined the ideas in my concept map more in my essay however I found this difficult due to the word limit.
I wanted to list as much as I could about the topic as I have become very interested and passionate about it and there was just so much that could be said. I felt by displaying my socio psychological variables in my concept map that my understanding was depicted. I would however in the future attempt to make more of a direct link between the two.
I feel that I have a good understanding of all the terms relevant to my topic and that my understanding has been greatly enhanced by the literature I have sourced. I could have reported on more direct research but this was once again hard due to the word limit. This all being said i did put a considerable amount into the research of this assignment and retrieved some useful findings.
2. Written Expression
My readability, whilst new statistics to me show that I could improve my writting. Scores obtained showed a Flesch Kincaird Grade of 12.68 and a Flesch Reading Ease scale of 36.70.
These scores show that I should work on shortening my sentences and think more about my word choice.
My APA is not totally perfect. I have attempted to keep to all conventions required although it was challenging to do so in posting my work online (e.g hangind indent on references). This I believe would require more practice and use of the online system something which I hope to acquire for my second blog.
My concept map is well set out and not too confusing however I think that by posting it earlier in the term I would have benefited from listening to feedback from others. I think some of the branches could be linked together also but I was unsure of how to do this.
The use of headings I find makes it easier to read my piece due to the nature of it being online and the diverse audience that has the potential to read it.
My argument is concise however I would have benefited greatly from more drafts ( which would have generatec more feedback, a main feature of blogging) but I found myself too caught up in the research aspect of the assignment something that I also need to work on before my next blog. The layout of my blog I believe is easy for the reader and I have made a few adjustments that I think enhance this aspect.
3. Online Engagement
I feel that my online engagement was rather high and I have obtained two light bulbs. I feel that I put a lot into the blog assignments and that I regularly added to my blog and contributed to others throughout the semester and did not just do this all at the end in an attempt to gain credit. I found that I could have perhaps given more insight to others with my comments and that at times they may appear to be too general I feel that I gained a lot of skills and am becoming more competent and confident in the area of blogging. In the future I think that I would attempt to give more links articles etc to others in an attempt to further help them and be more of a contributor.
Below are links to what I see are my best posts and my best contributions to others work however I think that my blog can be best understood when viewed together.
My Blog
http://beckpsychblog.blogspot.com/2007/08/what-do-bc-students-know-about-islam.html
http://beckpsychblog.blogspot.com/2007/08/more-on-stereotypes.html
http://beckpsychblog.blogspot.com/2007/08/compass-peacemaker.html
http://beckpsychblog.blogspot.com/2007/08/my-results.html
Comments
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This essay defines the stereotype of the Australian Muslim and discusses how these representation are shaped. It was found that the government and the media are influential players when creating and reinforcing stereotypical images. Minorities across the globe face prejudice and the faith of Islam is subject to this within Australia. Removing such an inbuilt stereotype requires cooperation and an enhanced education effort.
Introduction
The term stereotype refers to a set of beliefs held about a social group that centre on traits and characteristics deemed to be shared. Stereotypes can also be seen as cognitive frameworks that influence the processing of social information. (Baron, Byrne & Branscombe, 2006, Baumeister & Bushman, 2008). These cognitive structures contain perceptions of knowledge, beliefs and expectations about a particular social group (Mackie, Hamilton, Susskind & Rosselli, 1996). When these stereotypes are shared within a society their consequences escalate as they are seen to impact entire groups of people in a common way (Stangor & Schaller, 1996).
Within the Australian community a number of common stereotypes prevail. These include assumptions about the homosexual community, the indigenous population, image related issues and those from the Islamic part of society. This paper will examine the stereotypes that are often associated with those who are Muslim and the faith that is Islam. The term ‘Islamaphobia’ has been used to describe the victimisation and the isolation that is often felt by Muslims who reside in the West (Akbarazadeh & Smith, 2005). This piece will look at what is involved in the stereotype, the formation and ways in which it could be removed. There are a number of theories and terms that can be associated with this topic and these have been depicted in a concept map.
Stereotypes of Muslims and Islam
Islam is a religion that sets itself around five pillars; 1. Faith, 2. Prayer, 3. The Zakat (donation of 2.5% of ones capital), 4. The fast (Rammadam), 5. Pilgrimage (Hajj) to Mecca. Islam is an Arabic word meaning peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to his law (Ali, 1996). Stereotypical views of this religion include ideas that Muslims are against western democracy and freedom, that the faith oppresses woman (with the hijab or headscarf seen as a key token of this practice), that Muslims are from Middle Eastern countries and that they are promoters of terrorism. These Western perceptions also imply that Muslims are intolerant of other religions and cultures. (Akbarazadeh & Smith, 2005). Generally there is an underlying assumption that Islam is incompatible with ideals of western democracy. Muslims are also depicted as fanatics committed to defeating liberal governments and substituting them with anti-modernist regimes (Aly, 2007).
A main concept associated with the stereotyping of Muslims is that they comprise one uniform group. Anti Arab and Muslim views revolve around a generalized identification with violence and ‘un-Australian’ values (Hage, 2002). Muslims despite their difference have been reduced to one image, denied their individuality, diversity and humanity (Mansouri, 2005).This being said it is important to note that Muslims within Australia stem from a wide variety of different countries and cultures. Countries including Malaysia, Saudi Arabia, Afghanistan, Iran, Iraq, Sudan, Indonesia, , Egypt, Albania, Lebanon, and Turkey, illustrating the diverse set of practices that vary between cultures (Poynting, Noble, Tabar & Collins, 2004). The way in which these stereotypes are presented in the Australian community allow for a lack of understanding and contribute to the gathering of negative information and fear provoking images (Akbarazadeh & Smith, 2005).
Stereotypes aside common beliefs and values can be seen between Islam, Christianity and Judaism. These religions are all plentiful in fundamental moral and social principles from which powerful teachings of ethics and justice can be drawn (Saikal, 2003). The Qur’an states, “0 ye who believe, be upright for god, witness injustice, and let not hatred of a people cause you to be unjust. Be just, that is closer to piety” (Ali, 1996). This illustrates that Islam, like Christianity places a focus on justice and respect for others.
These common stereotypes and misunderstandings were seen in a youtube clip “What do BC students know about Islam?” (Porter, 2007). Student replies to a set of questions demonstrate common stereotypes in the community. Ideas of the Middle East and oppression of woman were dominant in answers. Similar results were found when a small word association task was completed using Australian university students. Results indicated these stereotypes were clearly held within the Australian educated community. Both studies focus on a small sample of college age students so generalisability should not be assumed, however results concur with previous data.
The formation of Stereotypes
These stereotypes in Australia trace back prior to 1912 when Malay pearlers and Afghans were depicted as unclean and a threat to white women (Aly, 2007). In the 1970s Muslim migrants were seen as sexist, violent and backward with an association between Islam and extremism also forming (Aly, 2007,Mansouri, 2005). In Australia in the 1980s and 1990s the media shed a negative light on the religion. There was a focus on genital mutilation in Africa, honour killings, human rights and the role of women in Islam. These conceptions greatly escalated during the gulf war. Since these times the Islamic religion has become a marker of identity in the media especially since September 11(Aly, 2007).
In general stereotypes stem from factors including prejudice, competition, ignorance, oppression and heuristics (Baumeister & Bushman, 2008, Carr, 2003). Social categorisation (us/them mentality), group think, social perception and social learning theory can all also be implicated in the formation of the Muslim stereotype (Carr, 2003).
The Australian media can be seen as an influential social agent with the poetential to shape community perceptions. It has a particular impact on minority groups by exposing them to pressures by implying that they embody ‘alien’ characteristics which are not concurrent with Australian values (Akbarazadeh &Smith, 2005). The Language used by the media often negatively frames stories (e.g. ‘Islamic terrorism’, ‘Muslim fanatics’) to be representative of all Muslims. This use of language has contributed to the formation of the stereotype that is commonly held within the Australian community (Akbarazadeh & Smith, 2005).
How Stereotypes are maintained
Within Australia Muslim stereotypes are maintained primarily through the portrayal in the media and by the current governments stance. This creates a group think scenario which leads to social categorisation (Mansouri, 2005). The concpet of the ‘Arab other’ can be seen as implicit in contemporary Australian political discourse and media representations (Poynting, Noble, Tabar & Collins 2004). Examples in which these notions have been seen include the Tampa boat crisis and the suggested banning of headscarves in Australian schools (Aly, 2007). The governments representation of asylum seekers and the way in which the media focuses on by how the asylum seekers arrive instead of what the asylum seekers are fleeing also contribute to the misconceptions ( Poynting, et al, 2004). The Australian government appears to have blurred the line between middle east, Muslim and terrorist which heavily impact the way in which Muslims (and those of Middle Eastern appearance) are viewed (Mansouri, 2005).
In today’s society a major component in the development and transmission of stereotypes is the mass media (Stangor & Schaller, 1996). In particular the way in which use of ‘Islam’ and‘Muslim’ have been used as adjectives in reports implying that Islam sanctions terrorism (Akbarazadeh & Smith, 2005). In a 2005 study by Arbarazadeh and Smith the Herald Sun was found to have recurrent stereotyping and negative reporting on topics involving Muslims. This negative theme was apparent in a quarter of articles reviewed. This study illustrates that mainstream media is in fact engaging in maintaining the stereotype of Muslims in Australian society by using religion as a primary marker of identity (Aly, 2007).
Breaking down Stereotypes
Changing the stereotype associated with Muslims and the Islamic faith requires the Australian community to acknowledge personal and media bias and stigmas. A richer understanding of the diversity of Muslims requires an enhanced education with an emphasis on the West engaging with the Muslims who live in their midst (Yasmeen, 2005). The tragedy that was September 11 poses challenges to both the West and followers of Islam and an understanding based on common human values should derive from such a situation, here in lies the challenge (Saikal, 2003). A multicultural perspective is required if a true understanding of other cultures is to develop (Baron et al, 2006).
Allport’s contact hypothesis offers a theory for how the stereotype could be changed with the position that regular interaction between different groups ( if conducted under favourable conditions) reduces prejudice and feelings of extreme difference (Baumeister & Bushman, 2008). In conjunction with this theory the notion of jigsaw classrooms also holds relevance as this cooperative learning technique has shown to reduce feelings of prejudice (Baumeister & Bushman, 2008). Imam Faizal Abdual Rauf a keen promoter of interfaith dialogue stated that Australia has the opportunity to denounce these stereotypes due to its multicultural nature (ABC, 2005).
The social phenomenon of stereotyping is linked to cognitive processes that have formed out of a lack of understanding and an emphasis on the negative. Peaceful coexistence of past times led to cooperation and tolerance however periods of tension have deteriorated relations (Saikal, 2003). Both the media and the government have demonstrated their influential power in creating the 'Muslim other’. Stereotypes of Muslims are prominent in the Australian community and only through joint initiatives will they stand any chance of changing. Changed views would mean integration and education of cultures.
Word Count: 1485
References
Ali, A.Y. (1996). The meaning of the holy Qur’an: complete translations with selected notes. Kuala Lumpur, Malaysia: Islamic Book Trust.
Akbarzadeh, S., & Smith, B. (2005). The representation of Islam and Muslims in the media (The Age and Herald Sun Newspapers). Melbourne, Monash University.
Australian Broadcasting Commission. (2005). Compass: The Peacemaker [Videorecording]. Australia: ABC Studios.
Aly, A. (2007). Australian muslim responses to the discourse on terrorism in the Australian popular media. Australian Journal of Social Issues, 42, 27-40.
Baumeister, R.F. & Bushman, B.J. (2008). Social psychology & Human nature. Belmont, CA: Thomson Wadsworth.
Baron, R.A., Byrne, D. & Branscombe, N.R. (2006). Social Psychology (11th ed.) Boston: Pearson Education.
Carr, S. C. (2003). Social Psychology: Context, communication and culture. Milton: Wiley & Sons.
Hage, G. (2002). Arab Australians today: Citizenship and belonging. Melbourne: Melbourne University press.
Mansouri, F. (2005). Citizenship, identity and belonging in contemporary Australia .In, Akbarzadeh, S. & Yasmeen, S. (Eds.), Islam and the west: reflections from Australia (pp.149-164) Sydney: UNSW press.
Porter, M. (2007). What do BC students know about Islam? [Video]. Retrieved: August 22nd 2007 from http://www.youtube.com/watch?v=BHgQEF9IMzs
Poynting, S., Noble, G., Tabar, P. & Collins, J. (2004). Bin Laden in the suburbs: Criminalising the Arab other. Sydney: Sydney Institute of Criminology.
Saikal, A. (2003). Islam and the west: Conflict or cooperation. New York: Palgrave Macmillion.
Stangor, C. & Schaller, M. (1996). Stereotypes as Individual and collective representations. In Macrae, C.N., Stangor, C. & Hewstone, M. (Eds.), Stereotypes and Stereotyping (pp. 3-40). New York: Guilford Press.
Yasmeen, S. (2005). Islam and the west some reflections. In, Akbarzadeh, S. & Yasmeen, S. (Eds.),Islam and the west: reflections from Australia (pp.165-172). Sydney: UNSW press.
Appendix A
Self Assessment
1. Theory/ Research
I feel that I have used key theoretical literature effectively in my essay. My concept map shows what I see as a good grasp of social psychology terms and theories that are associated with my topic. I think that I could have possibly intertwined the ideas in my concept map more in my essay however I found this difficult due to the word limit.
I wanted to list as much as I could about the topic as I have become very interested and passionate about it and there was just so much that could be said. I felt by displaying my socio psychological variables in my concept map that my understanding was depicted. I would however in the future attempt to make more of a direct link between the two.
I feel that I have a good understanding of all the terms relevant to my topic and that my understanding has been greatly enhanced by the literature I have sourced. I could have reported on more direct research but this was once again hard due to the word limit. This all being said i did put a considerable amount into the research of this assignment and retrieved some useful findings.
2. Written Expression
My readability, whilst new statistics to me show that I could improve my writting. Scores obtained showed a Flesch Kincaird Grade of 12.68 and a Flesch Reading Ease scale of 36.70.
These scores show that I should work on shortening my sentences and think more about my word choice.
My APA is not totally perfect. I have attempted to keep to all conventions required although it was challenging to do so in posting my work online (e.g hangind indent on references). This I believe would require more practice and use of the online system something which I hope to acquire for my second blog.
My concept map is well set out and not too confusing however I think that by posting it earlier in the term I would have benefited from listening to feedback from others. I think some of the branches could be linked together also but I was unsure of how to do this.
The use of headings I find makes it easier to read my piece due to the nature of it being online and the diverse audience that has the potential to read it.
My argument is concise however I would have benefited greatly from more drafts ( which would have generatec more feedback, a main feature of blogging) but I found myself too caught up in the research aspect of the assignment something that I also need to work on before my next blog. The layout of my blog I believe is easy for the reader and I have made a few adjustments that I think enhance this aspect.
3. Online Engagement
I feel that my online engagement was rather high and I have obtained two light bulbs. I feel that I put a lot into the blog assignments and that I regularly added to my blog and contributed to others throughout the semester and did not just do this all at the end in an attempt to gain credit. I found that I could have perhaps given more insight to others with my comments and that at times they may appear to be too general I feel that I gained a lot of skills and am becoming more competent and confident in the area of blogging. In the future I think that I would attempt to give more links articles etc to others in an attempt to further help them and be more of a contributor.
Below are links to what I see are my best posts and my best contributions to others work however I think that my blog can be best understood when viewed together.
My Blog
http://beckpsychblog.blogspot.com/2007/08/what-do-bc-students-know-about-islam.html
http://beckpsychblog.blogspot.com/2007/08/more-on-stereotypes.html
http://beckpsychblog.blogspot.com/2007/08/compass-peacemaker.html
http://beckpsychblog.blogspot.com/2007/08/my-results.html
Comments
https://www.blogger.com/comment.g?blogID=2424876434122806326&postID=5990554910905843590
https://www.blogger.com/comment.g?blogID=1400561957215405788&postID=8862871871726026832
https://www.blogger.com/comment.g?blogID=168370549819021907&postID=7841364566841987160
Appendix B
Hyperlink Web addresses
All accessed 2nd September 2007.
All accessed 2nd September 2007.
http://beckpsychblog.blogspot.com/2007/09/final-concept-map.html
http://en.wikipedia.org/wiki/Islamophobia
http://www.islamicity.com/mosque/pillars.shtml
http://www.reference.com/search?q=heuristics
http://www.reference.com/search?q=group%20think
http://en.wikipedia.org/wiki/Social_learning_theory
http://en.wikipedia.org/wiki/Jigsaw_Classroom
http://en.wikipedia.org/wiki/Contact_hypothesis
http://www.theage.com.au/news/national/pm-rejects-headscarves-ban/2005/08/29/1125302511538.html
http://en.wikipedia.org/wiki/Islamophobia
http://www.islamicity.com/mosque/pillars.shtml
http://www.reference.com/search?q=heuristics
http://www.reference.com/search?q=group%20think
http://en.wikipedia.org/wiki/Social_learning_theory
http://en.wikipedia.org/wiki/Jigsaw_Classroom
http://en.wikipedia.org/wiki/Contact_hypothesis
http://www.theage.com.au/news/national/pm-rejects-headscarves-ban/2005/08/29/1125302511538.html
Blog 1 - Draft
I am still to add abstract, hyperlinks, refernces, conclusion and appendices ( i have been so overwhelmed with info). BUt here is the main idea, let me know what you think
Introduction
The term stereotype refers to a set of beliefs held about a social group that centre on traits and characteristics that they are deemed to share. Stereotypes can also be seen as cognitive frameworks that influence the processing of social information. (Baron, Byrne & Branscombe, 2006, Baumeister & Bushman, 2008). These cognitive structures contain perceptions of knowledge, beliefs and expectations about a particular social group (Mackie, Hamilton, Susskind & Rosselli, 1996). When these stereotypes are shared within a society their consequences escalate as they are seen to impact entire groups of people in a common way (Stangor & Schaller, 1996).
Within the Australian community a number of common stereotypes prevail. These include assumptions about the homosexual community, the indigenous population, those dealing with obesity issues and those from the Islamic part of society. This paper will examine the stereotypes that are often associated with those who are Muslim and the faith that is Islam. The term ‘Islamaphobia’ has been used in recent times to describe the victimisation of this group and the isolation that is often felt by Muslims who reside in the West (Akbarazadeh & Smith, 2005). This piece will look at what is involved in the stereotype, the formation , how it is maintained and ways in which it could be removed. There are a number of theories and terms that can be associated with this topic and these have been depicted in Figure 1.
Stereotypes of Muslims and Islam
slam is a religion that sets itself around five pillars; 1. Faith, 2. Prayer, 3. The Zakat (donation of 2.5% of ones capital), 4. The fast (Rammadam), 5. Pilgrimage (Hajj) to Mecca. Islam is an Arabic word meaning peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to his law (Ali, 1996). Stereotypical views of this religion include the notion that Muslims are against western democracy and freedom, that the faith oppresses woman (with the hijab or headscarf seen as a key token of this practice), that Muslims are from Middle Eastern countries and that they are promoters and followers of terrorism. These Western perceptions also imply that Muslims are intolerant of other religions and cultures. (Akbarazadeh & Smith, 2005). Generally there is an underlying assumption that Islam is backward and incompatible with ideals of western democracy. Muslims are also depicted as fanatics committed to defeating liberal governments and substituting them with anti-modernist regimes (Aly, 2007).
A main concept associated with the stereotyping of Muslims is that they comprise one homogeneous group. Anti Arab and Muslim views revolve around a generalized identification with violence and ‘un-Australian’ values (Hage, 2002). Muslims despite their difference have been reduced to one image being denied their individuality, diversity and humanity (Mansouri, 2005).This being said it is important to note that Muslims within Australia stem from a wide variety of different countries and cultures including Malaysia, Saudi Arabia, Afghanistan, Iran, Iraq, Sudan, Indonesia, , Egypt, Albania, Lebanon, and Turkey, illustrating the diverse set of practices that vary between cultures (Poynting et al , 2004). The way in which these stereotypes are presented in the Australian community allow for a lack of understanding and contribute to the gathering of negative information and fear provoking images (Akbarazadeh & Smith, 2005).
Stereotypes aside common beliefs and values can be seen between Islam, Christianity and Judaism. These religions are all plentiful in fundamental moral and social principles from which powerful teachings of ethics and justice can be drawn (Saikal, 2003). The Qur’an states, “0 ye who believe, be upright for god, witness injustice, and let not hatred of a people cause you to be unjust. Be just, that is closer to piety” (Ali, 1996), illustrating that Islam is a religion that like Christianity places a focus on justice and respect for others.
These common stereotypes and misunderstandings were seen in a you tube publication “What do BC students know about Islam?” in which students were asked a set of questions and common stereotypical answers surrounding the middle east and the wearing of the hijab were given. Similar results were found when a small word association task was completed using Australian university students results indicated these stereotypes were clearly held within the Australian educated community
The formation of Stereotypes
These stereotypes whilst appearing to have developed post September 11 actually trace back prior to 1912 when Malay pearlers and Afghans were depicted as unclean and a threat to white women (Aly, 2007). In the 1970s Muslim migrants were seen as sexist, violent and backward with an association between Islam and extremism also forming (Mansouri, 2005, Aly, 2007). In Australia in the 1980s and 1990s the media shed a negative light on the religion with a focus on genital mutilation in Africa, honour killings, human rights and the role of women in Islam. These conceptions greatly escalated during the gulf war. Since these times the Islamic religion has become a marker of identity in the media (Aly, 2007).
In general stereotypes stem from factors such as prejudice, competition, ignorance, oppression and heuristics (Baumeister & Bushman, 2008, Carr, 2003). Social categorisation (us/them mentality), group think, social perception and social learning theory can all be implicated in the formation of the Muslim stereotype (Carr, 2003) (See Figure 1.).
The Australian media can be seen as an influential social agent with the poetential to shape community perceptions. It has a particular impact on minority groups by exposing them to pressures by implying that they embody ‘alien’ characteristics which are not concurrent with Australian values (Akbarazadeh &Smith, 2005). The Language used by the media often negatively frame stories (e.g. ‘Islamic terrorism’, ‘Muslim fanatics’) to be representative of all Muslims. This use of language has contributed to the formation of the stereotype that is commonly held within the Australian community (Akbarazadeh & Smith, 2005).
How Stereotypes are maintained
Within Australia Muslim stereotypes are maintained primarily through the portrayal in the media and by the current governments stance, hence creating a group think scenario which leads to social categorisation (Mansouri, 2005). The concpet of the ‘arab other’ can be seen as implicit in contemporary Australian political discourse and media representations (Poynting, et al, 2004). Examples in which these notions have been seen include the Tampa boat crisis and the attempted banning of headscarves in Australian schools (Aly, 2007). The governments representation of asylum seekers and the way in which the media focuses on by how the asylum seekers arrive instead of what the asylum seekers are actually fleeing from also contribute to the misconceptions ( Poynting, et al, 2004). The Australian government appears to have blurred the line between middle east, Muslim and terrorist which heavily impact the way in which Muslims (and those of Middle Eastern appearance) are viewed (Mansouri, 2005).
In today’s society a major component in the development and transmission of stereotypes is the mass media (Stangor & Schaller, 1996). In particular the way in which use of ‘Islam’ and‘Muslim’ have been used as adjectives in reports implies that Islam sanctions terrorism (Akbarazadeh & Smith, 2005). In a 2005 study by Arbarazadeh and Smith the Herald Sun was found to have recurrent stereotyping and negative reporting on topics involving Muslims. This negative theme was apparent in a quarter of articles reviewed. This study illustrates that mainstream media is in fact engaging in maintaining the stereotype of Muslim in the Australian society by often using religion as a primary marker of identity (Aly, 2007).
Breaking down Stereotypes
Changing the stereotype associated with Muslims and the Islamic faith requires the Australian community to acknowledge personal and media bias and stigmas. A richer understanding of the diversity of Muslims requires an enhanced education with an emphasis on the west engaging with the Muslims who live in their midst (Yasmeen, 2005). The tragedy that was September 11 poses challenges to both the West and followers of Islam and an understanding based on common human values should derive from such a situation, here in lies the challenge (Saikal, 2003). A multicultural perspective is required if a true understanding of other cultures is to develop (Baron, Byrne & Branscombe, 2006).
Allport’s contact hypothesis offers a theory for how the stereotype could be changed with the position that regular interaction between opposing or different groups ( if conducted under favourable conditions) reduces prejudice and feelings of extreme difference (Baumeister & Bushman, 2008). In conjunction with this theory the notion of jigsaw classrooms also holds relevance as this cooperative learning technique has also shown to reduce feelings of prejudice (Baumeister & Bushman, 2008). Islamic leader Imam Faizal Abdual Rauf a keen promotor of interfaith dialogue stated that Australia has the opportunity to denounce these stereotypes due to its multicultural nature (ABC, 2005).
Introduction
The term stereotype refers to a set of beliefs held about a social group that centre on traits and characteristics that they are deemed to share. Stereotypes can also be seen as cognitive frameworks that influence the processing of social information. (Baron, Byrne & Branscombe, 2006, Baumeister & Bushman, 2008). These cognitive structures contain perceptions of knowledge, beliefs and expectations about a particular social group (Mackie, Hamilton, Susskind & Rosselli, 1996). When these stereotypes are shared within a society their consequences escalate as they are seen to impact entire groups of people in a common way (Stangor & Schaller, 1996).
Within the Australian community a number of common stereotypes prevail. These include assumptions about the homosexual community, the indigenous population, those dealing with obesity issues and those from the Islamic part of society. This paper will examine the stereotypes that are often associated with those who are Muslim and the faith that is Islam. The term ‘Islamaphobia’ has been used in recent times to describe the victimisation of this group and the isolation that is often felt by Muslims who reside in the West (Akbarazadeh & Smith, 2005). This piece will look at what is involved in the stereotype, the formation , how it is maintained and ways in which it could be removed. There are a number of theories and terms that can be associated with this topic and these have been depicted in Figure 1.
Stereotypes of Muslims and Islam
slam is a religion that sets itself around five pillars; 1. Faith, 2. Prayer, 3. The Zakat (donation of 2.5% of ones capital), 4. The fast (Rammadam), 5. Pilgrimage (Hajj) to Mecca. Islam is an Arabic word meaning peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to his law (Ali, 1996). Stereotypical views of this religion include the notion that Muslims are against western democracy and freedom, that the faith oppresses woman (with the hijab or headscarf seen as a key token of this practice), that Muslims are from Middle Eastern countries and that they are promoters and followers of terrorism. These Western perceptions also imply that Muslims are intolerant of other religions and cultures. (Akbarazadeh & Smith, 2005). Generally there is an underlying assumption that Islam is backward and incompatible with ideals of western democracy. Muslims are also depicted as fanatics committed to defeating liberal governments and substituting them with anti-modernist regimes (Aly, 2007).
A main concept associated with the stereotyping of Muslims is that they comprise one homogeneous group. Anti Arab and Muslim views revolve around a generalized identification with violence and ‘un-Australian’ values (Hage, 2002). Muslims despite their difference have been reduced to one image being denied their individuality, diversity and humanity (Mansouri, 2005).This being said it is important to note that Muslims within Australia stem from a wide variety of different countries and cultures including Malaysia, Saudi Arabia, Afghanistan, Iran, Iraq, Sudan, Indonesia, , Egypt, Albania, Lebanon, and Turkey, illustrating the diverse set of practices that vary between cultures (Poynting et al , 2004). The way in which these stereotypes are presented in the Australian community allow for a lack of understanding and contribute to the gathering of negative information and fear provoking images (Akbarazadeh & Smith, 2005).
Stereotypes aside common beliefs and values can be seen between Islam, Christianity and Judaism. These religions are all plentiful in fundamental moral and social principles from which powerful teachings of ethics and justice can be drawn (Saikal, 2003). The Qur’an states, “0 ye who believe, be upright for god, witness injustice, and let not hatred of a people cause you to be unjust. Be just, that is closer to piety” (Ali, 1996), illustrating that Islam is a religion that like Christianity places a focus on justice and respect for others.
These common stereotypes and misunderstandings were seen in a you tube publication “What do BC students know about Islam?” in which students were asked a set of questions and common stereotypical answers surrounding the middle east and the wearing of the hijab were given. Similar results were found when a small word association task was completed using Australian university students results indicated these stereotypes were clearly held within the Australian educated community
The formation of Stereotypes
These stereotypes whilst appearing to have developed post September 11 actually trace back prior to 1912 when Malay pearlers and Afghans were depicted as unclean and a threat to white women (Aly, 2007). In the 1970s Muslim migrants were seen as sexist, violent and backward with an association between Islam and extremism also forming (Mansouri, 2005, Aly, 2007). In Australia in the 1980s and 1990s the media shed a negative light on the religion with a focus on genital mutilation in Africa, honour killings, human rights and the role of women in Islam. These conceptions greatly escalated during the gulf war. Since these times the Islamic religion has become a marker of identity in the media (Aly, 2007).
In general stereotypes stem from factors such as prejudice, competition, ignorance, oppression and heuristics (Baumeister & Bushman, 2008, Carr, 2003). Social categorisation (us/them mentality), group think, social perception and social learning theory can all be implicated in the formation of the Muslim stereotype (Carr, 2003) (See Figure 1.).
The Australian media can be seen as an influential social agent with the poetential to shape community perceptions. It has a particular impact on minority groups by exposing them to pressures by implying that they embody ‘alien’ characteristics which are not concurrent with Australian values (Akbarazadeh &Smith, 2005). The Language used by the media often negatively frame stories (e.g. ‘Islamic terrorism’, ‘Muslim fanatics’) to be representative of all Muslims. This use of language has contributed to the formation of the stereotype that is commonly held within the Australian community (Akbarazadeh & Smith, 2005).
How Stereotypes are maintained
Within Australia Muslim stereotypes are maintained primarily through the portrayal in the media and by the current governments stance, hence creating a group think scenario which leads to social categorisation (Mansouri, 2005). The concpet of the ‘arab other’ can be seen as implicit in contemporary Australian political discourse and media representations (Poynting, et al, 2004). Examples in which these notions have been seen include the Tampa boat crisis and the attempted banning of headscarves in Australian schools (Aly, 2007). The governments representation of asylum seekers and the way in which the media focuses on by how the asylum seekers arrive instead of what the asylum seekers are actually fleeing from also contribute to the misconceptions ( Poynting, et al, 2004). The Australian government appears to have blurred the line between middle east, Muslim and terrorist which heavily impact the way in which Muslims (and those of Middle Eastern appearance) are viewed (Mansouri, 2005).
In today’s society a major component in the development and transmission of stereotypes is the mass media (Stangor & Schaller, 1996). In particular the way in which use of ‘Islam’ and‘Muslim’ have been used as adjectives in reports implies that Islam sanctions terrorism (Akbarazadeh & Smith, 2005). In a 2005 study by Arbarazadeh and Smith the Herald Sun was found to have recurrent stereotyping and negative reporting on topics involving Muslims. This negative theme was apparent in a quarter of articles reviewed. This study illustrates that mainstream media is in fact engaging in maintaining the stereotype of Muslim in the Australian society by often using religion as a primary marker of identity (Aly, 2007).
Breaking down Stereotypes
Changing the stereotype associated with Muslims and the Islamic faith requires the Australian community to acknowledge personal and media bias and stigmas. A richer understanding of the diversity of Muslims requires an enhanced education with an emphasis on the west engaging with the Muslims who live in their midst (Yasmeen, 2005). The tragedy that was September 11 poses challenges to both the West and followers of Islam and an understanding based on common human values should derive from such a situation, here in lies the challenge (Saikal, 2003). A multicultural perspective is required if a true understanding of other cultures is to develop (Baron, Byrne & Branscombe, 2006).
Allport’s contact hypothesis offers a theory for how the stereotype could be changed with the position that regular interaction between opposing or different groups ( if conducted under favourable conditions) reduces prejudice and feelings of extreme difference (Baumeister & Bushman, 2008). In conjunction with this theory the notion of jigsaw classrooms also holds relevance as this cooperative learning technique has also shown to reduce feelings of prejudice (Baumeister & Bushman, 2008). Islamic leader Imam Faizal Abdual Rauf a keen promotor of interfaith dialogue stated that Australia has the opportunity to denounce these stereotypes due to its multicultural nature (ABC, 2005).
Saturday, September 1, 2007
Attempts to upload my concept map
These come out small but when you click on it, it should enlarge, let me know if it doesnt =)
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