Islamophobia and Racism in America

Love, Erik

doi:10.2307/j.ctt1ggjk0r

Cited by 110 publications

(29 citation statements)

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“…Shortly after 9/11, a reporter described what she called a "Muslim look" to describe the young men in their twenties or thirties from Egypt, Pakistan, or Saudi Arabia who were being profiled as suspected terrorists (Davis 2001). In the more than 15 years since, people targeted as Muslim have included Sikhs (Ahluwalia and Pellettiere 2010;Joshi 2006;Singh 2002;Singh et al 2013;Verma 2006), Arabs (Cainkar 2009;Cainkar and Maira 2005;Jamal and Naber 2008), and others perceived to be "Middle Eastern" (Love 2017;Welch 2006). Scholars frame the targeting of people perceived as Muslim to be the "racialization of religion"-a process by which a group of religious people become associated with phenotypical and cultural characteristics that are deemed unchanging and hereditary (Bayoumi 2006 Singh 2002;Singh et al 2013;Verma 2006;Zainiddinov 2016;Zopf 2017).…”

Section: Muslim Hate In the Age Of Trumpmentioning

confidence: 99%

“…First, "Muslim hate crimes" are not committed against religious Muslims as a whole. As other studies have shown, anti-Muslim acts in the twenty-first century US are committed against a group of people who are religiously Muslim, Sikh, Christian and Hindu (Cainkar 2009;Cainkar and Maira 2005;CAIR 2017;Jamal and Naber 2008;Joshi 2006;Love 2017;Meer 2013;Meer and Modood 2010;Rana 2011;Selod and Embrick 2013;Singh 2002;Singh et al 2013;Verma 2006;Zainiddinov 2016;Zopf 2017). This is represented in Fig.…”

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confidence: 91%

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Muslim Victimization in the Contemporary US: Clarifying the Racialization Thesis

Kaufman

Niner

2019

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This article draws on in-depth, qualitative interviews with Muslim and non-Muslim Americans in 2016 to specify how Muslim "racialization" is shaped by the racial politics of the United States (US). Anti-Muslim bias is not experienced by religious Muslims as a whole, but by people whose bodies are read to be affiliated with the Islamic religion-often erroneously-because of their perceived racial characteristics. Self-identified black, white, and Hispanic Muslims with no visible markers of their religion do not experience anti-Muslim harassment, while non-Muslim Christians, Hindus, and Sikhs who embody an imagined "Muslim look," cope with fear and aggression from strangers on a daily basis. These findings are notable for two reasons. First, our respondents demonstrate how racialized religion is mutable: they are active in constructing how Islam is read on their bodies in public. Second, our findings demonstrate how hate crime categorization in the US obscures the role that racism plays in religious victimization. We urge scholars who study anti-Muslim acts to include non-Muslims in their analyses, and advocate for the re-conceptualization of identity-based hate crime categories. Excavating the corporeality of criminal victimization in particular can help to understand the ways in which biases are experienced in the contemporary US.

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Section: Muslim Hate In the Age Of Trumpmentioning

confidence: 99%

mentioning

confidence: 91%

Muslim Victimization in the Contemporary US: Clarifying the Racialization Thesis

Kaufman

Niner

2019

Crit Crim

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“…Using these frames, I theorize dress as the inscription of gender on the body and how such logics have proven especially complex since the commencement of the Global Wars on Terror. Both feminist theorists and queer studies scholars have dealt with the endless contradictions that have emerged and continue to emerge given the wartime logics at play in the US and elsewhere, especially as this has and continues to affect Muslims and those presumed Muslim through domestic race wars and long-standing occupation in West Asia by the American military (Bayoumi 2015;Chan-Malik 2018;Kumar 2012;Love 2017;Maira 2016;Silva 2016). My intervention poses new questions about how to creatively reckon with these conditions as they morph and mutate, given both a growing global right and technological advancement in methods of surveillance and defense.…”

Section: Introductionmentioning

confidence: 99%

Decoding Dress: Countersurveillance Poetics and Practices Under Permanent War

Singh

2019

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In the wake of renewed attacks on both Muslim and Sikh communities, the hijab and turban continue to be enveloped as important material objects in the racialization of Muslim and Sikh bodies. Analyzing contemporary visual culture as both testament and counter-archive to a geopolitical project of Islamophobia, this article moves to both assemble and update how these unsettling figures are read and apprehended by statist forces and how they inventively resist such forms of scrutiny. Comparative in scope, I look at the racial, gendered, and queer configurations that the religious symbols and objects of hijab and turban provide. Specifically, this article examines the twinned contradictions in arguments around religious freedom, as well as the imperialist discourses of security and insurgency in the ongoing Global Wars on Terror. Through readings of recent events, ephemera, and visual culture, this article argues that the aligned politics of recognition of these two bodies has important effects for the racial, gendered, and sexual politics of American empire.

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“…As such, questions about the relationship between race and immigrant Islam are necessarily related to (though still separate from) questions about the relationship between immigrant and African American Muslims and the experience of ethnicities often associated with Islam, such as Arabs and South Asians (Love, 2017). While I will further discuss the analytic challenge of African American Muslims for accounts of Muslim racialization below, it is worth examining here the relationship between ethnicities often associated with Islam (such as Arabs) and Islam as itself a racialized category.…”

Section: What Kind Of Category Is Islam?mentioning

confidence: 99%

Colorblind Islam: The Racial Hinges of Immigrant Muslims in the United States

Guhin

2018

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Islam is increasingly theorized as a "racialized" category in the United States, yet these accounts can too often emphasize a top-down approach of racial identification and obfuscate the importance of the African-American Muslim experience. Using Maghbouleh's (2017) concept of "racial hinges", the author synthesizes previous work and provides evidence from his own ethnographic research to describe how immigrant Muslims in the United States leverage different racial "strategies of action" (Swidler, 1986), including white acculturation and black appropriation. In the conclusion, the author suggests a third strategy: brown solidarity.

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Islamophobia and Racism in America

Cited by 110 publications

References 0 publications

Muslim Victimization in the Contemporary US: Clarifying the Racialization Thesis

Muslim Victimization in the Contemporary US: Clarifying the Racialization Thesis

Decoding Dress: Countersurveillance Poetics and Practices Under Permanent War

Colorblind Islam: The Racial Hinges of Immigrant Muslims in the United States

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