This post is part of the Series: Islam
Today people are constantly surrounded by media. It is swarming with new information basically every minute. The world has never been this connected. We have the ability to know and understand cultures around the world with just one click of the finger. This seems great, but unfortunately often media preys upon naïve people to promote their agenda. Islam in today’s society is very much under attack by this. It is easy to spot out-right Islamophobic language in media such as people like American Thinker. But the real issue arises in well-meaning media that still gets Islam wrong. From news reporters, to journalist, to documentaries, people misspeak about Islam which continues to perpetuate negative stereotypes usually unintentionally. Exploring this issue in particular through a look at a documentary series, it will become apparent that unrefined language causes misunderstandings about Islam and Muslims, and although solutions will take time and effort, there are ways to help mitigate these effects.
In my literature class we watched a documentary series about the life of Muhammad. I felt excited that I would be able to share and understand class content as I was already learning much about Muhammad and the life of Muslims in my THL 464 class. As the documentary started, however, I was astonished with how poorly they articulated key points on Islam. This made me think about all the article searches I had done over the course of my THL 464 class and how I often commented about articles trying to do well but failing in different accepts. I realized many people’s, such as my classmate’s in my Literature class, only exposure to Islam might be from well-meaning but inaccurate sources. I think this is a huge issue facing Islam because when speaking about what is Islamophobia it’s easy to point to blatant examples of people saying “all Muslims are terrorist” but it’s the more subliminal messages that proliferate our everyday society. The media is full of Islamiophic language and ideologies but more of the under-the-radar kind. There are countless examples but I will focus my attention mostly to this documentary series and on how media’s subliminal messages have real life effects.
The introduction into the series immediately instills a kind of fear in viewers. Not even a minute into the series there are images of the 9/11 attack and images of terror actions. This sets up the viewer to be on the lookout for references to these acts. Pictures of 9/11 play on our heartstrings. Looking at these attacks makes the viewer sorrowful for lives lost but these images are often attributed to Islam in a negative way and the documentary series plays right into it. The thesis of the documentary is trying to see if the life of Muhammad inspirers a “force for good or evil” (2:10 Holy War: Life of Muhammad). The documentary is setting viewers up for the possibility that Islam is not good but evil. This is an intentional way to get viewers on the edge of their seats, but this kind of sensationalism leads to an idea that it is up for debate whether or not Islam is actually good. The documentary series tries to set itself up as being educational and showing the viewers new information, but it undoubtedly plays on ideas the viewer may already hold or at least subconsciously think about it. Though unintentional, the introduction does little to set Islam in a good light but puts the viewer in a mindset to view it in a negative light.
The documentary’s lack of use of refined language is the main issue I had with the documentary series. When speaking about issues with high importance and that are attributed to many stereotypes it is important to speak with refined language. It is important to say what it meant in the way it is meant to be said. When speaking about Muhammad’s revelations from God, the narrator states “To modern rational ears, this is an incredible story but for Muslims” this is what they believe. (6:57-7:02 “Holy War: Life of Muhammad”). This statement sets Muslims on the outside of modern and rational people. Many people already struggle to see Muslims as a part of their community and this statement definitely points to it. Many would object if this statement was made about believers of Christianity. “To modern rational ears” Jesus dying on the cross sounds a little fantastical but to Christians it is just their religion (6:57-7:02 “Holy War: Life of Muhammad”). If we talked about other religions, especially Christianity, the way we talk about Islam, there would be an uproar.
During the episode called “Holy War: Life of Muhammad”, it did little to challenge people’s standing idea of Islam. Muhammad and his followers were being persecuted and the question became what do we do. Muhammad then received revelations “urging him and his followers to fight back against those who persecuted them” (33:50-33:55 “Holy War: Life of Muhammad”). These revelations have now been used by some to validate a just war or “to fight in self defense” and by others to justify “killing anyone who does not accept Muhammad’s message” (34:10-34:18 “Holy War: Life of Muhammad”). This episode does not mention how the revelations are more about restrictions than anything. During this time, as seen with other empires, full on war was perfectly acceptable and many people did not hold back on the use of force to the extreme of violence. The Quran restricts the use of force for only defensive purposes, never for the offensive purposes. Though the documentary gets it right that it is about fighting against persecution, it does not clarify that it must be only when being persecuted. So if the enemy stops, the use of force must also stop (Quran 8:61). The Quran is misinterpreted by people who perform terror actions as noted in the episode, however, the documentary goes on to say that the passages “lays framework for a group that is often militant and belligerent towards neighbors” (35:00 “Holy War: Life of Muhammad”). The documentary puts in voices that say things that are directly negative of Islam and does not explain the context or does not even try to prove them wrong. It just simply allows it. Again this gives off this false impression that it is up for debate whether or not Islam is right or wrong. The documentary does have people point out that the use of force in this context was “a question of survival” (35:46 “Holy War: Life of Muhammad”). They had to use force to survive. These small moments of insight are often overshadowed by negative commentary that would play right into people’s already preconceived notions.
During the entire episode about “Holy War: Life of Muhammad” which was based on discussions around the word jihad, it never mentions the two meanings of jihad, but the “Holy Peace: Life of Muhammad” episode does. In the episode dedicated to peace they talk about “terrorist”. This seems very out of place to me. An episode seemingly dedicated to how Islam is peaceful brings up aspects which are not peaceful and deemed as “terrorism” is not what I name “Holy Peace”. This is a way to keep attention on this episode since talking about peace and Islam may be boring for people, so they make it a little more sensational with pictures and images of terror actions. However, this episode does a pretty good job showing the context and true meaning behind jihad. The episode does a decent job showing how most of the problems with jihad arise from misunderstanding the context of verses called by those trying to discredit Islam the sword verses. One flaw of the whole documentary, but especially in this sections, is how they never out rightly say something is wrong. It is wrong and inaccurate to call these verses “the sword verses” because this title implies violence when the verses are about specific events during a certain context. They do bring up the two meanings of jihad but only to say it can be interrupted in many ways not what those ways actually are though (“Holy Peace: The Life of Muhammad”). Jihad is understood as greater jihad, personal struggle, and lesser jihad, the use of force (Esposito 114). In this episode, unlike the one on war, does note the Quran regulates warfare more than it permits it (“Holy Peace: The Life of Muhammad”). Though the peace episode did a better job at describing the use of force it still had many flaws with other subjects.
“Holy Peace: The Life of Muhammad” talks about the situation of women in the Muslim world but it does not properly showcase it. One point is about polygamy. It talks about the context in a way that makes the viewer feel better about polygamy being used by Muhammad but not in a way that showcased the true nature behind what polygamy was. Polygamy was a social reality at the time. Muhammad limits it to men can only have four wives if they can take care of them all equally. This is a time and place where women are extremely vulnerable, especially widows, and Muhammad wanted women to be taken care of. The reality of polygamy was not an ideal but was allowed in the hopes that one day it would no longer be needed to help women (Esposito 120). Also the documentary fails to mention how other people such as Jews also used polygamy. The second issue that is brought up is the veiling of women. The episode properly displays that the Quran calls for modesty of both genders, the personal opinion of women, and Muslim women wearing the veil out of free choice. However, the documentary does show a woman misinterpreting the Quran to support the wearing of the “hijab” and more full coverage options (30:29 “Holy Peace: The Life of Muhammad”). The verse most used in the documentary from the Quran to support wearing the “hijab” is, “Prophet, tell your wives, your daughter, and women believers to make their outer garments hang low over them. This will make it more likely that they will be recognized and not insulted: God is most forgiving, most merciful” (Quran 33:59). When it is being discussed, people are saying it was telling the women to cover up but the verse is about outer garments women were already wearing. It is about protection from rapists and molesters when women are outside and vulnerable, not about putting on more clothes to be more modest. The primary concern is about protecting women from bad people. Also, the opposing point of view shown saying that women do not need to wear the veil says the Quran “does not say to shield yourself in a black bag” (31:00 “Holy Peace: The Life of Muhammad”). This adds to stereotypical and hateful language being used today about women you choose to veil themselves. The documentary fails to introduce viewers to the long history of the use of the word “hijab” and what the Quran actually says about women vieling. It also fails to point to all the good Muhammad did for women. Muslim women had more rights under Muhammad than their European counterparts (Esposito 119).The episode shows many different sides but again it fails to point viewers directly in the right direction.
As Tamara Sonn points out, “The problem is not that there is not sufficient material on Islam; the problem is that there is too much” and this is the trap the documentary and well-meaning media falls into (Sonn ix). There is a “bombardment of opinions on Islam through round-the clock information networks” and the issues arise when trying to decipher all of this. The documentary sets itself up to show several differing opinions of people on Islam but does little to show why one way of thinking is right or at the very least more accurate than the other. The documentary leaves it up to the viewer to decide what they will think. The issue is that the viewer has already made up their minds before watching and whatever they already believe will only be solidified through the viewing of this documentary.
But what really are the implications of this? What exactly are the effects of well-meaning media failing to reach up to it’s potential? When Barack Obama ran for president people attacked him thinking he was possibly a Muslim. Opponents constantly used the possibility of being a Muslim against him and his campaign. It was noted that “about one in four people believed President Obama was a closet Muslim” (Hartsoe & Norman). This shows the power of media in influencing public opinions. I knew many people who said that Muslims were fine people but definitely did not want one running the country. Saying that former President Obama was a Muslim and him having to deny it constantly sometimes had more negative connotations than other times but in all cases showed that there must be something wrong with being Muslim if a candidate for presidency has to constantly deny it. Another effect of this is seen through the rise in ideas such a “Wear the Hijab Day”. These ideas are supported by “well-intentioned interfaith do-gooders and the media” (Nomani & Arafa ). However, in this case they ended up trapped in “promoting the idea that “hijab” is a virtual “sixth pillar” of Islam” (Nomani & Arafa). The idea that the “hijab” means headscarf is quite prevalent and has continued its rise in this interpretation supported by very conservative groups (Nomani & Arafa). Well-meaning people want to support women’s free choices but when not properly educated on the subject matter at hand we get “Wear the Hijab Day”. Because of the lack of education about the history of the word “hijab” and how it does not actually mean headscarf, well-meaning people are “getting duped by the agenda of Muslims who argue that a woman’s honor lies in her “chastity” and unwittingly pushing a platform to put a hijab on every woman” (Nomani & Arafa). What many Muslims women ask, instead of participating in such events, is actually to become educated about the history of “hijab” and just stand with them in support of their freedom to wear or not wear a headscarf (Nomani & Arafa).
How to work towards change? Several ways. Education, demanding more from media, and equal representation. Unfortunately, options take time and there is not a quick fix. A study by Pew Research Center found that people “who say they personally know a Muslim are generally more likely than others to have positive opinions of Muslims and their religion” (Gardner). Education starts with being introduced to the information about what Islam actually is and what people who practice actually believe which will lead to people seeking out interactions with Muslims. An issue this study finds is that there is a huge gap between people who know Muslims and what they think about them versus people who do not and what they think about them. Education on topics leads people in the direction to properly understand and search out the right information.
Second, demanding more from the media. The US and all around the world have seen revolutions of requesting the media to do more and I believe this is another instance in which it is needed. When media talks about violent incidents they are more critical if a Muslim committed it. Media “often ‘humanize’ the non-Muslim perpetrator by referencing mental illness or interviewing family members” while the same is not done when it is a Muslim (Hartsoe & Norman). A study found that “The average Muslim-related article is more negative than over 82 percent of articles in our random sample” (Bleich et al). There is a wide difference between pre- 9/11 coverage and post. In 2001, 2 percent of all “new stories in Western media presented images of Muslim militants, while just over 0.1 percent presented stories of ordinary Muslims” (Esposito 296). However, in 2011, “ 25 percent of the stories presented militant image while again 0.1 percent presented images of ordinary Muslims” (Esposito 296). Negativity in media is often backed by the idea that “Muslims are dangerous people” and by creating the idea that they are the “other,” not part of us (Awan). There are suggestions of “‘sanctions for dishonest and demonizing press coverage of Muslims’” in order to help balance the coverage of Muslims (Awan). However, with freedom of the press in America, I doubt this to be viable here, but maybe in other countries this might have validity. In any case, there needs to be a call for media to be “responsible, objective and proportionate” when “reporting on stories” about Muslims (Awan).
Third, equal representation in political sepehre and in the newsroom would help create a more positive outlook on Islam. Politically we are seeing tides slowly turning. The election of the first Muslim congresswomen, Rashida Tlaib and Ilhan Omar, and the fact a record number of Muslims ran this past election shows a turn for better representation (Watkins). Though still more growth is needed, it is within sight. If Muslims had better representation in the newsroom, that would go a long way. First it would help if newsrooms had “reporters dedicated to covering Islam, and who speak languages common in the Middle East” (Hartsoe & Norman). People reporting would be experts and actually know what they are talking about and have relationships with people in countries they are reporting on to get better on the ground information. This would help reduce misleading information being spread throughout media. Second, getting more Muslims in the newsroom would lead to a more level-headed news coverage of events. When there are people who are actually affected by what they are reporting or at least it is happening to the reporters’ colleagues, the coverage will likely begin to be more humanized than it is now. Newsrooms are often crowded with white reporters who are usually men. Getting more representation here will allow better coverage and understanding in reporting.
Though there is no simple solution to this issue there are very tangible solutions to media coverage of Islam. While giving media outlets the benefit of the doubt that they do not have ill will, they do however play into negative representation of Muslims around the world even if it is unintentional. Calling out sources of misinformation and educating people on the real facts is an easy way to combat it in an everyday kind of setting. Media, unfortunately, focuses “on ‘headline events,” which often emphasize the negative, sensational, and violent coverage of Islam and Muslims” and “the Internet has also become a primary platform for the spread of sites and bloggers promoting coordinated campaigns of misinformation that into popular media and from there into popular culture”. (Esposito 295; 296). It is the public’s job to demand more from media, to fact check, and to speak out against the abuse the media is doing to Islam.
Cited:
Awan, Imran. “Opinion: ‘The Muslims Are Coming!’ Why Islamophobia Is so Dangerous.” CNN, Cable News Network, 31 July 2017, www.cnn.com/2014/12/03/opinion/islamophobia-opinion/index.html.
Bleich, Erik, et al. “Most News Coverage of Muslims Is Negative. But Not When It’s about Devotion.” The Washington Post, WP Company, 17 Oct. 2018, www.washingtonpost.com/news/monkey-cage/wp/2018/10/17/most-news-coverage-of-muslims-is-negative-but-not-when-its-about-devotion/?utm_term=.13795110fbb1.
Esposito, John L. Islam: The Straight Path. Oxford University Press, 2016.
Gardner, Scott. “Western Europeans Who Know a Muslim See Muslims, Islam More Favorably.” Pew Research Center, Pew Research Center, 24 July 2018, www.pewresearch.org/fact-tank/2018/07/24/in-western-europe-familiarity-with-muslims-is-linked-to-positive-views-of-muslims-and-islam/.
Hartsoe, Steven, and Forrest Norman. “How to Reduce Negative Stereotypes of Muslims in the Media.” Duke Today, 29 Mar. 2017, today.duke.edu/2017/03/how-reduce-negative-stereotypes-muslims-media.
“Holy Peace: The Life of Muhammad.” Films Media Group, 2013, fod.infobase.com/PortalPlaylists.aspx?wID=102524&xtid=58773. Accessed 12 Dec. 2018.
“Holy Wars: The Life of Muhammad.” Films Media Group, 2013, fod.infobase.com/PortalPlaylists.aspx?wID=102524&xtid=58772. Accessed 12 Dec. 2018.
Nomani, Asra Q., and Hala Arafa. “As Muslim Women, We Actually Ask You Not to Wear the Hijab in the Name of Interfaith Solidarity.” The Washington Post, WP Company, 21 Dec. 2015, www.washingtonpost.com/news/acts-of-faith/wp/2015/12/21/as-muslim-women-we-actually-ask-you-not-to-wear-the-hijab-in-the-name-of-interfaith-solidarity/?utm_term=.5f211feb0970.
The Qur’an (Oxford World’s Classics). 2008. Translated by M. A. S. Abdel Haleem. Oxford/New York: Oxford University Press.
Sonn, Tamara. Islam: History, Religion, and Politics. Wiley-Blackwell, 2016.
Watkins, Eli. “First Muslim Women in Congress: Rashida Tlaib and Ilhan Omar.” CNN, Cable News Network, 7 Nov. 2018, www.cnn.com/2018/11/06/politics/first-muslim-women-congress/index.html.