The-Truth-About-Islam.Com: Ordinary Theories of Racism and Cyber Islamophobia

Chao, En‐Chieh

doi:10.1177/0896920513508662

Cited by 21 publications

(16 citation statements)

References 27 publications

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“…This research extends a growing body of research on anti-Muslim racism and the responses to it in the aftermath of September 11, 2001 (Abdo 2006; Bakalian and Bozorgmehr 2009; Blackwood et al 2013; Cainkar 2009; Chao 2015; Garner and Selod 2015; Haddad 2007, 2011; Nader 2005; Selod 2015; Selod and Embrick 2013; Tyrer 2013). The main claim in this literature is that “race” is not strictly confined to physical characteristics such as skin tone.…”

Section: Racialization and Resistancesupporting

confidence: 59%

“…On webzine comment threads, at educational panel discussions about Taqwacore, and in public and private interviews, Taqwacores talk about their firsthand experiences with anti-Muslim racism. They also make comments about the narrow representation of Muslims and brown people in American popular culture (Bail 2015; Chao 2015; Shaheen 2001). Given that Taqwacore is rooted in a shared sense of punk rock angst about anti-Muslim racism, individuals do not even need to be culturally or spiritually Muslim to be Taqwacore.…”

Section: “This Is For the Brown Kids!”mentioning

confidence: 99%

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“This is for the Brown Kids!”

McDowell

2016

Sociology of Race and Ethnicity

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Recent research shows that non-Muslims “read” Muslim and non-Muslim Others through an Islamophobic lens, whether the victims of Islamophobia are practitioners of Islam or not. Yet how Muslims and non-Muslims band together against anti-Muslim racism in nonreligious ways and venues is less understood. The author draws on a wide range of qualitative data to show how “Taqwacore” punks ( taqwa means “God consciousness” in Arabic and core comes from hardcore punk) create a racial identity as “brown kids” that is panethnic and opposed to the major racial frames used to vilify Muslims and brown-bodied Others. Taqwacore punks do this by (1) using punk rock attitudes to call out whiteness and keep it out of their punk and (2) redefining punk in favor of “brown kids.” These findings expand a new body of scholarship that shows how marginalized youth are using popular culture to create new racial identities against whiteness.

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Section: Racialization and Resistancesupporting

confidence: 59%

Section: “This Is For the Brown Kids!”mentioning

confidence: 99%

“This is for the Brown Kids!”

McDowell

2016

Sociology of Race and Ethnicity

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“…These well connected organisations form a network which plays an important role in spreading the key themes of Islamophobia, in particular acting as a transmission belt from theoretical racism to popular racism. The influence of these groups is partly due to their strong presence on the internet and partly to a powerful use of social media, and to online activism, which results in an intense virulence of virtual Islamophobia (Chao, 2015;Shooman, 2016).…”

Section: The Actors Of Anti-migrant Islamophobiamentioning

confidence: 99%

Anti-migrant Islamophobia in Europe. Social roots, mechanisms and actors

Perocco

2018

REMHU, Rev. Interdiscip. Mobil. Hum.

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During the last two decades of rising anti-migrant racism in Europe, Islamophobia has proven to be the highest, most acute, and widely spread form of racism. The article shows how anti-migrant Islamophobia is a structural phenomenon in European societies and how its internal structure has specific social roots and mechanisms of functioning. Such an articulate and interdependent set of key themes, policies, practices, discourses, and social actors it is intended to inferiorise and marginalise Muslim immigrants while legitimising and reproducing social inequalities affecting the majority of them. The article examines the social origins of anti-migrant Islamophobia and the modes and mechanisms through which it naturalises inequalities; it focuses on the main social actors involved in its production, specifically on the role of some collective subjects as anti-Muslim organizations and movements, far-right parties, best-selling authors, and the mass-media.

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“…American news media stories about Islam and Muslims are mostly negative and often associate Muslims with terrorism. Right-wing news media outlets, such as Fox News, are particularly hostile toward Islam and Muslims (Bail 2015; Chao 2015), but racist imagery of Muslims is not limited to these media. Recent studies show that a racializing discourse of Muslims also shapes how “liberal” media outlets such as the New York Times and the Boston Globe talk about and cover Islam and Muslims (Kibria et al 2018).…”

Section: Muslims In the Mediamentioning

confidence: 99%

“…All-American Muslim was a show about how ordinary Muslim families carry out their daily lives in Dearborn, Michigan. After the show aired in 2011, the Florida Family Association (FFA), a right-wing conservative group, pressed advertisers to boycott the show, reasoning that it was un-American to depict Muslims as anything other than evil Islamic extremists (Chao 2015). If this show about ordinary Muslims continued, warned FFA, people would start sympathizing with Muslims who are out to destroy America.…”

Section: Muslims In the Mediamentioning

confidence: 99%

Enemies, Allies, and the Struggle for Self-definition in “Muslim Punk” Rock

McDowell

2018

Social Currents

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Research shows that both entertainment and news media coverage of Islam and Muslims generate anti-Muslim attitudes in the wider U.S. public. In this article, I explore how this media trend shaped Taqwacore punks’ struggle to define what it means to be American, Muslim, and punk rock on their own terms. Upon their first U.S. tour, Taqwacore started getting the attention of both independent and mainstream media outlets. Taqwacores initially welcomed this because it helped them expand their audience to other (potential) Taqwacores as well as to a larger non-Muslim public. Their perspective changed, however, as they started to realize that most mainstream media stories were turning their punk protest into sensationalist stories about Americanized “Muslim punks” who oppose Islamic conventions. It was around this time that Taqwacores began imagining their audience as either with them or against them, enemies or allies. This study shows how this understanding of their audience shaped an internal dispute among Taqwacores about whether or not to identify as “Muslim punk.” Findings reveal that their internal debate over the Muslim punk label is structured by a racist media frame that defines Muslims as either good or bad, with or against the United States.

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The-Truth-About-Islam.Com: Ordinary Theories of Racism and Cyber Islamophobia

Cited by 21 publications

References 27 publications

“This is for the Brown Kids!”

“This is for the Brown Kids!”

Anti-migrant Islamophobia in Europe. Social roots, mechanisms and actors

Enemies, Allies, and the Struggle for Self-definition in “Muslim Punk” Rock

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