Is Islamophobia a new phenomenon? Are Islam and the Judeo-Christian West still hateful of and hostile toward each other? Do Muslim women with veils and headscarves constitute a threat to the West's secular and liberal values? What has fueled the sudden rhetoric of Islamophobia in the United States of America and Europe? How does Anglophone print and digital media report pressures, prejudices and discriminatory practices against male and female students? How do Western media cover the social exclusion of the Muslim diaspora? These questions need a thoughtful coverage and concentration in academia. It is believed that most of the grievous and painful stories experienced, for example, by Muslim immigrants— be they legal or illegal, asylum seekers, refugees, or whatsoever, still do not find a room in scholastic research. This paper utilizes the narrative research method to study and probe into the problem of Islamophobia, the vilification of and racism against Muslims in the United States of America and Europe. The usage of human stories, people's personal experiences and narrative accounts or recounts of Islamophobic incidents (real or imagined) as the basis of this inquiry is particularly suitable for research because it can help understand the status quo of Muslim diaspora in the United States of America and Europe. Narrative data are retrieved from five major US-news publications and press elite (e.g., Foreign Policy, The New York Times, The Washington Post, USA Today and Chicago Tribune). The analysis of these data can be used to improve the situation of Muslim diaspora and their interaction with non-Muslims all over the world. The mediums cited above have been chosen because they are the prime source of information for intellectuals and policy-makers. Decidedly, they construct and build up ample epistemologies on Islamophobia and other epiphenomena of racism.
The researcher has used the term “diaspora” to designate the scattering of Muslims in the United States of America and Europe. Their mass dispersions inheres in the lack of stability in their countries (e.g., Syrian and Iraqi immigrants), or their tendency to look for more opportunities of employment and education (e.g., sub-Saharan African immigrants, albeit some of them also flee the state of chaos in their countries).
In Islam, there are two important religious holidays celebrated by Muslims worldwide, namely Eid al-Fitr (festival of breaking of the fast) and Eid al-Adha (festival of slaughtering the sheep). Both festivals have particular prayers, which are offered in an open field or large hall.
Social goods are anything some people in a society want and value. Being considered a Yu-Gi-Oh player or a good Yu-Gi-Oh player is a social good for people. In that case, how they play the game and how others accept their game play is important and consequential for them (for more details, see Gee 1999).
The Islamic civilization was one of the greatest contributions made by the religion of Islam. Its influence and benefits were not limited to Muslims; its impact was felt throughout the known world. The Islamic civilization brought into its fold people of diverse ethnic and religious backgrounds. They contributed to the advancement of knowledge and developments in various fields such as science, mathematics, and medicine. In particular, scientific development in the Islamic world, from the 8th to the 11th century, became the basis of knowledge in the world (for more details see Khan 2003, 16).