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RACISM AND HOW IT WAS AFFECTED IN ISLAMIC THOUGHT  

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RACISM AND HOW IT WAS AFFECTED IN ISLAMIC THOUGHT

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Introduction

The antagonism, prejudice, or discrimination directed against an individual based on a person’s natural complexion, or appearance, which brings some sense of inferiority or superiority, is what describes racism. It is also believed that some specific groups of human beings possess distinct behavioral qualities that correspond to their physical outlook, and therefore bring the issue of the superiority of a given race over the other. In the current world, racism varies and often attributed to both biological distinctions as well as social discernments amongst people. Such differences take social actions form, believes, or political ideologies, which different races derive its rank as inherently influential or less compelling to each other depending on the presumed inheritable shared abilities, qualities, or traits (Raj, 2016). In the political arena, racism ideology comes in different forms, such as nativism, Islamophobia, xenophobia, segregation as well as supremacies.    This paper, therefore, outlines the meaning of racism, discusses its types, and how it was affected in Islamic states in the past up to date.

Forms of Racism

The underlying ideology of racism in every part of the world manifests itself in various types of human social life. Such aspects replicate themselves over time regardless of the country or continent across the globe. Though it is widely condemned by different world’s bodies such as the International Convection that works towards Eliminating All Forms of Racial Discrimination, racism in the Middle East is still at its prime and exist in the following forms;

The aversive aspect of racism

The persistence interaction avoidance that entails an individual’s insensible negative valuation of ethnic minorities or racial groups to others brings a lot of hiccups among people or groups across the globe, and so in the Islamic States. This aspect is characterized by a complex, ambivalent attitude and ambivalent, which leads to unconscious issues of discrimination.

The existence of this kind of racism among the Islamic states and elsewhere witnesses the evidence change that a particular person has towards another ethnic group and has provided practical support on the implication for employment decision making as well as legal decisions. For instance, the Arab –Israeli war is majorly attributed to aversion racism that led to nearly 100, 000 of that Israel nationals leaving the country by 1951, and later turned to be genocide, which claimed the lives of many individuals (Xypolia, 2016).

Color blindness form racism

Skin color is another aspect that fuels racial characteristics among individuals in every social interaction within Islamic borders. For instance, in Oman, whose population mainly consists of Arabs, South Asians, Baluchi, and African ethnic groups, the servant tribes, as well as slaves, seem to be African majorly.

According to Müller & Opratko, (2016), the affirmative action rejection, as one of the ways to seek answers to the past discrimination patterns proves this color blindness racial discrimination. Also, Oman’s nationals leadership was at one point accused of sabotaging the racial disparities, for example, confirming the fact of this unconsciousness, which perpetuates the orders to eliminate these racial inequalities.  The dilemma and troubles of Oman domestic workers are a subject of taboo, and according to the research, many Indian migrants in the country commit suicide nearly after every one week, perhaps due to this racial aspect.

Cultural and religious aspects of racism

This entails the societal belief, and practices align to customs, which encourage the assumption that other cultures and religious views are superior as compared to others. Not all who live in the Middle East practice Islamic religion; others serve a different denomination such as Hinduism, or Christianity. The issue of religious practices is another major cause of division and discrimination amongst people in the Islamic States.

Every group tends to think their religion is the best as compared to others hence bring this difference. In South Asian, for instance, cultural form of racism is attributed majorly to communalism and comes along where there is widespread stereotyping acceptance related to different ethical groups. Cultural racism tends to inherit the superiority of one group, as Müller & Opratko (2016) describe.

Economic Aspects of racism

The wage gap that exists among the Islamic States and migrants and job seeks, especially the Africans, is another evidence of the aspect of racism. In reality, the Islamic States’ Economic status is convincing, taking an upward curve, perhaps as a result of the oil-based economy. For this reason, many people across the globe, more so, African tend to seek financial appraisals in terms of employment. Such African are often mistreated and subjected to unplanned pay cuts, with some going unpaid form months (Anderson, M., Crost, B., & Rees, D., 2018).

Therefore, social disparity is a form of discrimination, brought about by past racism, and economic status as well as historical reasons, which affects the current generation by deficits in education formalities. Although various complex social group systems are in place in many countries in the Middle East, concerning this act of discrimination, and aiming to provide social control, bigotry, and social injustices on socioeconomic status attaché to one’s ancestry remain intact.

Institutional Aspects of racism

This is systematic discrimination by corporate, governments, or educational institutions, which have powers to influence individuals’ lives. It comes as a result of the collective failure of an organizational body to provide professional, appropriate, and equal services to its people due to their culture, color, and ethnic origin. Institutional racism is the result of cultural, religion, language, and cultural destruction of human possibility, which redefines humanity of African cross the world and poisoning the relations of the past, present, and future. For example, the racism in the field of football, associated with Antisemitism in Jordan, in which Jordanians factiously discriminate those supporting the Palestinians Clubs Al Wehdat supports of Al Fairly (Arno, T2016).

How racism is encountered in Islamic Thought

For a long time now, the Islamic States continue to struggle with the problem of racial. Many governments implement various policies to meet the widespread disease of racism, xenophobia, and racial discrimination along the Middle East, specifically, Islamic states. These aim at standardizing cultural attitudes to promote single human identity through the following concepts;

Economic Exchange

To encounter racism base on socioeconomic status, trade is ideal for dialogue, and pluralism among the Islamic States, hence eradicating discrimination culture. Due to their rich in oil production, these states have to look for markets elsewhere, and for this reason, they have to tune to international laws of equal treatment of all human races. Therefore, the trade becomes a vehicle of artistic, spiritual, and cultural encounters, interaction, and dissemination (Hopkins, 2017).  This ensures that the market setup mirrors the attitude “polyphony” to life as well as living ways. Trade thus, harmonizes the dialogue between civilization and culture as primary factors of negotiating human dignity in every part of the globe, and so, in Islamic thought.

System of Education

Education systems have proven to be the long term royal roads in generating attitude change. Most Islamic states are currently using a learning-based system and moral values to get the images and perception to convey and trace human roots accordingly to the principles of dialogue and pluralism (Bakali, 2016).  Similarly, intercultural education brings a sense of acceptance as it forces cultures and people to critically view them, raise questions on some certainties, and break out their barriers and insularity.

For instance, Lebanon’s agreement to introduce anti-Antisemitism into their civics education system to end the apartheid war against Palestine.  Communication, on the other hand, acts as the vehicle for projecting and constructing an individual’s self-image, and their image for others intellectually to offer concrete dialogue

Universal Human right Declaration

Discrimination ground identified in the United Nations chapters on language, culture, race, region enhanced by the declaration of universal human right is another crucial document to the Islamic people, and every humanity across the world since it proclaims justice for all, fairness, and people’s freedom regardless of their races. As outlined in this declaration, and because nearly all countries adhere to such laws as one of the provision clauses in United Nations agreements acts, which the Islamic states observer, political, color, or social origin find no place in judge people in these countries hence, affecting discrimination (Riddoch, 2016). These recognize the inherent equality and dignity rights of every member of the human family as a freedom foundation as well as justice and peace coexistence across the globe. For example, an extension of the 2000 Terrorism Act in the United Kingdom, which designate Muslims as perilous, hence calls for their control (Greer, S. (2017). The introduction of such legal has capitalized on anti – Muslim racism popularity within and outside the Islamic community.

Diversity and Identity

Through the concept of diversity, cultural standardization, and various forms of human reaction such as the predominant religious discrimination, cultural, and socioeconomic identities, answers to racial discrimination, and xenophobes provided. Diversity carries both historical and ideological connotations, and therefore, its concepts are factually undeniable when it comes to cultural, religious, social, and ethnic realities. Consequently, the Islamic states thrive on eradicating discrimination within their borders through the laden ideology called pluralism. Pluralism, therefore, links diversity, dialect unity. Cultural, social, ethical, and spiritual pluralism is a fundamental value to fight various forms of discrimination, specifically, in the globalization sphere, and so in Islamic culture. According to Riddoch (2016), the ability to recognize recognition, protect, promote, and respect diversity is what describes pluralism. There, this form of diverse experience in the recent past among the Islamic states helps in expressing the profound sense to both protect and recognize all spiritual and cultural beliefs of different individuals across the globe.

Conclusion

The discrimination against people based on race in Islamic thought has dramatically changed over the past few years. Its successful flight since then has been linked to getting familiarized with its forms. Since racism manifests itself in different aspects, its major drawbacks are lower human dignity and destruct peace coexistence and harmony among people across the globe. Other than in the Islamic state, racism is a problem experienced in all parts of the world, and many countries are now working towards implementing legal measures to bring it down. Consequently, racism distorts economic relationships, as well as creating hostility between the nations.  It is experienced in all commercial sectors, education, health, and even in the football arena. Also, racism is said to be shared in Islamic; the above evidence has proven that such countries appropriately handle the disease.

 

 

 

 

 

 

 

 

 

 

 

Reference

Raj, R. (2016). Islamophobia, racism, and critical race theory. International Journal of Safety and Security in Tourism and Hospitality.

Xypolia, I. (2016). Racist aspects of modern Turkish nationalism. Journal of Balkan and Near Eastern Studies18(2), 111-124.

Müller-Uri, F., & Opratko, B. (2016). Islamophobia as anti-muslim racism: racism without “races,” racism without racists. Islamophobia Studies Journal3(2), 116-129.

Anderson, M., Crost, B., & Rees, D. (2018). Do Economic Downturns Fuel Racial Animus. April 2018. Working paper.

Arno, T. (2016). Islamism and Antisemitism. Preliminary evidence on their relationship from cross-national opinion data. Social Evolution & History15(2).

Hopkins, P., Botterill, K., Sanghera, G., & Arshad, R. (2017). Encountering misrecognition: Being mistaken for being Muslim. Annals of the American Association of Geographers107(4), 934-948.

Bakali, N. (2016). Islamophobia: Understanding anti-muslim racism through the lived experiences of Muslim youth (Vol. 5). Springer.

Riddoch, M. (2016). A Provocation on the Possibility of Intellectual Freedom Today: Universal Declaration of Human Rights.

Greer, S. (2017). Anti-terrorist laws and the United Kingdom’s ‘suspect Muslim community’: a reply to Pantazis and Pemberton. The British Journal of Criminology50(6), 1171-1190.

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