Reflections on the Experiences of Turbaned Sikh Men in the Aftermath of 9/11

Arora, Kiran

doi:10.33043/jsacp.5.1.116-121

Cited by 10 publications

(7 citation statements)

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“…Chinese, for instance, experienced harassment during the establishment of Chinatowns in the late 1800s (Chen, 2000). More recently, ostracization has occurred toward South Asians, specifically toward Sikhs after 9/11 for wearing the turban, as Islamophobia increased following the terrorist attack (Arora, 2013; Dmello, 2021). Thus, despite their economic and academic success, South Asians were found to experience insecurity and anxiety.…”

Section: Literature Reviewmentioning

confidence: 99%

Questing for Justice on Twitter: Topic Modeling of #StopAsianHate Discourses in the Wake of Atlanta Shooting

Lee

Jang

2021

Crime & Delinquency

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On March 16, 2021, a shooting in Atlanta killed eight people, six were women of Asian descent. This creates a new atmosphere online and offline to discuss hate crimes, racism, and violence against Asian Americans in the United States. The current research utilizes structural topic modeling and text mining to explore how the 2021 Atlanta shooting ignited debates and public discourse on the #StopAsianHate-related conversations on Twitter. The study analyzes the first 7 days of the shooting to explore the temporal patterns and emergent topics of Twitter discourses. Findings show that salient topics and temporal patterns differ from day to day, but topics such as “stand with AAPI community” and “stop racism” are prevalent throughout the 7-day period. This study discusses social media’s role in shaping and reporting public discourses, that is, how digital justice is exercised, and offers social and policy implications. There can be implications for social media’s role in shaping and reporting public discourses on social phenomena with digital justice.

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Section: Literature Reviewmentioning

confidence: 99%

Questing for Justice on Twitter: Topic Modeling of #StopAsianHate Discourses in the Wake of Atlanta Shooting

Lee

Jang

2021

Crime & Delinquency

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“…For instance, socio-political climate and current affairs play a role in shaping how a group's perceptions and cultural stereotypes (both positive and negative) could change. An incident such as the September 11, 2001 terrorist attacks in the U.S. brought fairly invisible groups such as Muslims, Sikhs, and South Asians in the spotlight of U.S. mainstream media and also saw increased hate crimes against these groups (Arora, 2013;Stomer, 2005).…”

Section: Contemporary Representations Of Positive/counter-stereotypes In the Mediamentioning

confidence: 99%

Media Stereotypes

Ramasubramanian¹,

Winfield²,

Riewestahl³

2020

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Amidst all the negative stereotypes rightly advanced in the preceding chapters of this book, a look at the positive seems an important and necessary coda to encompass the full picture of media stereotyping as we enter the 2020s. As we navigate a global COVID-19 pandemic, outbreak inequalities, discrimination and stigma (based on various identities such as race, social class, nationality, citizenship, and age) continue to be important to examine and challenge. Yet, we also see new ways of coalition-building, solidarities, and positive intergroup relations during crises. Words, images, media, and communication remain powerful tools for healing and transformation at the individual and societal levels.A fascinating and important area of research within media stereotyping relates to positive stereotypes, counter-stereotypes, and prejudice reduction. Often when we think of the word "stereotype," we imagine negative words such as "criminal," "violent," "loud," "lazy," "threatening," and so on. However, stereotypes are not positive or negative by definition; rather, they simply are cognitive schemas or representations of groups of people that we hold either individually or collectively within a culture. Some examples of positive stereotypes are when Positive & Counter-Stereotypes Page 2 groups of people are generalized as intelligent, athletic, polite, hardworking, or sexy. The bulk of the literature on stereotyping, including media stereotyping, has focused mainly on negative stereotypes and hostile forms of prejudice. It is only more recently, especially in the last two decades or so, that media psychologists have started paying more attention to positive stereotyping effects, counter-stereotypes, subtle forms of prejudice such as paternalism and envy, and focusing on prejudice reduction strategies (Ramasubramanian , 2007, 2015Ramasubramanian & Oliver, 2007). This chapter will explain the difference between negative and positive stereotypes, counter-stereotypes and prosocial effects, and strategies for prejudice reduction such as media literacy training and ways to work on changing media misrepresentations and improving intergroup relations.Although the terms "positive stereotypes" and "counter-stereotypes" may sound similar, they refer to two different concepts. Counter-stereotypes are ideas about a group that challenge or counter widely held cultural beliefs and mental models of a group. For example, The Cosby Show , an American Sitcom featuring an African American upper-middle class family is a counter-stereotypical representation of an African American family because it is inconsistent with the widely held beliefs that African Americans cannot be members of the upper middle class at that time. Positive stereotypes, though, are not the same as counter-stereotypes. They can be understood as broad generalizations about groups by associating positive characteristics, traits, and beliefs with members of a group. Some examples of positive stereotypes that are common within the U.S. mainstream culture are notions such as ...

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“…Indeed, those wearing turbans are more likely to experience discrimination ( Nadimpalli et al, 2016 ), and it has been argued that “the turban has transformed from a sacred piece of attire for Sikhs to a target for discriminatory conduct and an object of marginalization after 9/11” ( Gohil & Sidhu, 2008 pi). As a consequence, Sikh men have reported substantial misidentification and discrimination ( Ahluwalia & Pellettiere, 2010 ; Arora, 2013 ), especially in connection with extremist beliefs and perceived terrorism. Such experiences have caused considerable distress and concerns for personal safety ( Ahluwalia, 2011 ; Arora, 2013 ).…”

Section: Introductionmentioning

confidence: 99%

“…As a consequence, Sikh men have reported substantial misidentification and discrimination ( Ahluwalia & Pellettiere, 2010 ; Arora, 2013 ), especially in connection with extremist beliefs and perceived terrorism. Such experiences have caused considerable distress and concerns for personal safety ( Ahluwalia, 2011 ; Arora, 2013 ).…”

Section: Introductionmentioning

confidence: 99%

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The Lived Experience of Racism in the Sikh Community

Brewer,

Singh,

Lyons

2023

J Interpers Violence

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The Sikh community may be more visible and vulnerable to racism than other religious groups, and previous research has documented the racism targeted at Sikh men and women in the United States. Relatively few studies have, however, addressed the racism experienced by Sikh communities in other countries, where racism may be less closely connected to the events of 9/11. The present study investigates the lived experience of racism in Sikh adults living in the United Kingdom. Six participants (5 male, 1 female) aged 19 to 30 years ( M = 24.17, SD = 3.98) were recruited via advertisements placed on social media. Both Amritdhari Sikhs ( n = 4) who had undertaken the Amrit Sanskar initiation ceremony or commitment and Sahajdhari Sikhs ( n = 2) who had not undertaken the initiation participated. Semi-structured interviews were conducted (totaling 372 minutes of interview data), covering a range of subjects including personal experiences of racism and subsequent responses to the racist abuse. Interpretative Phenomenological Analysis of the interview transcripts identified five superordinate themes. These were (1) Appearance and Visibility; (2) Inevitability and Normalization; (3) Coping and Conformity (Religion as Support, Fitting In, Internalization); (4) Education and Understanding; and (5) Bystander Behavior (Experiences of Intervention, Religious Duty to Intervene, Consequences of Intervention). Findings highlight the extent to which racism occurs and the increased vulnerability of the Sikh community (e.g., appearance being the focus of racist abuse). Findings also highlight the importance of religion as a source of support and cultural pride and the significance of education and bystander behavior. Future research should further investigate these themes and introduce interventions to support the safety and well-being of members of the Sikh community experiencing racist abuse.

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Reflections on the Experiences of Turbaned Sikh Men in the Aftermath of 9/11

Cited by 10 publications

References 1 publication

Questing for Justice on Twitter: Topic Modeling of #StopAsianHate Discourses in the Wake of Atlanta Shooting

Questing for Justice on Twitter: Topic Modeling of #StopAsianHate Discourses in the Wake of Atlanta Shooting

Media Stereotypes

The Lived Experience of Racism in the Sikh Community

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