Critique on Manipulative New Age Meda - Assignment Example

Cultural Studies Assignment #3: Mediaand Cultural Studies Media and Cultural Studies Cultural memory and its representation shift their formsfrom one period to another. Post globalization, cultural narratives are not limited to written formsas these are also manifested through oral, visual and digital/electronic mediums. In this regard, the relationship between cultural identity and media has always been strong since the latter acts as an important pedagogical device,which easily manipulates or truncates public opinions. Previously media represented diverse cultural narratives in all their legitimacy however today, the focus is on sustaining the supremacy of western culture for which excluding all other cultures if mandatory. The on-going trend of mocking non-western sets of beliefs is highly crucial since language in all its forms is being exploited for serving this purpose. It can be stated that the greatest threat cultural studies has received so far is from this very trend of endorsing and advertising biased, conflicting and divisive concepts through media. This paper will provide a critique on one suchmanipulative yet popularly endorsed media tactic of Islamophobia. It actually represents a trend that tends todiscredit the traditions of other races. For critical analysis, James Arlandson’s (2012) article titled “Sixteen Reasons Why Islam Is Not the Religion of Peace” has been selected and its information will be compared with other scholarly sources. It is important to understand the meaning of culture and importance of representation. Stuart Hall described representation as our ability of correlating concepts (whether tangible and physical such as the world or abstract and intangible such as faith) with language (Birch, 2012). Representation, therefore, relies upon two systems: first is meaning, that is, the linking of concepts/mental processes, and the second is language, which helps in exchanging meanings. Culture,thus, represents shared meanings facilitated by similarity of language, which involves a variety of mediums from signs to images, narratives and gestures. The same mediums can be used to alterany race’s cultural identity.This is why the role of media is so crucial in cultural studies and preservation of beliefs and values. (Birch, 2012) The phenomenon of globalization is at its peak in this century and mass media or new media serves as the primary vehicle for its expansion. However, lately media has shifted gear and is serving as a tool used by pro-west groups for creating a cultural hegemony around the world. This objective has transformed it into a dividing medium instead of harmonizing and educative one. Islamophobia is the perfect example in this context because it is a fruit of media’s biased attitude not just towards Islam but towards the entire concept of faith and belief (Semati, 2010). James Arlandson’s article is a proof of that as hemocks Islam and carelessly regards the Holy Quran as a book that is full of contradictions and notions of hatred/discrimination against non-Muslims.However, critical analysis and comparison of the author’s claims with the actual teachings of Islam reveal this article actually is capable ofdoing so. Arlandson declares in the beginning that Islam is not a religion of peace, which instantly entitles Muslims as aggressive and violent (2012).This is followed by a range of points to prove the authenticity of the author’s claim, which is more like an amalgamation of inaccurate facts and carefully manipulated information. Theauthor’s first pointis kind of unclear as heclaims that Islamic nations like Iran and Saudi Arab prioritize Islamic Sharia’a (jurisprudence) to make laws and thus, a strong connection exists between the mosque and court (Arlandson, 2012).Hammer and Safi, conversely, opine that Sharia’a only offer a “hermeneutical framework,” which allows religiousteachings to be interpreted, reformed and applied according to changing circumstances (2013). It is important to acknowledge that Sharia’a is sacred for Muslims. It presents a comprehensive set of rulesregarding every single aspect of life from economy and taxation to punishments for a range of crimes and orders for leading socially harmonious life(Hammer & Safi, 2013). Alongside, Islam also allows altering of the norms (such as capital punishments) according to the varying circumstances, which makes Sharia’a implementable and does not prove that Islam promotes violence (Hammer & Safi, 2013). Arlandson also contradicts his claim by stating that the contents of 1990 Cairo Declaration of Human Rights “uphold humane rules,” which, he admits, has been formed in the light of Sharia’a (2012). Arlandson later discusses Jihad and intelligently quotes parts of Quranic verses to prove that jihad meansa holy war waged against non-believers (2012). He overlooks the very fact that every verse in Quran has a specific background and context and quoting just few words out of the ten preceding ones is an inappropriate practice. For instance, Arlandson quotes 8:39 as a proof that Islam promotes war against non-believers. However, verse 8:36 and 8:37 explain that Quran allows retaliation against those wicked ones who “spend their wealth to avert [people] from the way of Allah” (Quran.com, 2014). Amitabh Pal explains that the concept of Jihad or Just War has been hugely manipulated by western media; he opines that it is the “intellectual sword” to which Quran refers to and it only sanctions wars of defensive nature (2011). Dr ZakirNaik, renowned Islamic scholar, gives India’s example which was ruled by Muslims for a thousand years but its 80% populace remained non-Muslim (2014). Similarly, in Saudi Arab, the most stringent of all Islamic states in endorsing religious norms, 14million Arabs are registered as Coptic Christians, which proves the inaccuracy of the westernized concept of Jihad (Naik, 2014). Furthermore, Islam means Peace in English and the wars (to which Arlandson refers) were only fought for self-protection and maintaining peace in the society (Pal, 2011). Arlandson considers Prophet Mohammed’s nicknaming of weapons and His own nickname of The Obliterator as hints that Islam endorses violence (2012). However, Arlandson fails to point out that Prophet Mohammed was bestowed with almost a hundred nicknames including Rahim (merciful), Bashir (bringer of good things), Nasir (helper), Sadiq (sincere), Ameen (truthful), Adil (just) and Karim (generous), etc. (Syed, 2014).Research reveals that Arlandson refers to the nickname “Mah’I,” which actually means “the obliterator of infidelity” not simply The Obliterator(Syed, 2014). This particular trend oftargeting holyfigures and publishing of disrespectful content, Lina Sunseri believes, is like dissection and misuse of dead human bodies that are sacred for the others and creates strategic confusion between west and ethnic minorities (2007).This also shows how facts are manipulated to regulate disgust against an ideology, sustain a particular culture’shegemony and promote neo-racism. Neo-racism is the primary logic upon which the entire strategy of creating the incompatible and menacing indigenous Other is based. Semati explains that neo-racism basically bids farewell to classic biology-based racism; it introduces the indigenous races as Otheror different due to their incompatible traditions (2010). These traditions need to be altered if the Others want to gain acceptance. This sort of “differentialist” racism characterizes geopolitical conflicts as “civilizational, cultural and religious” (Semati, 2010). Neo-racism regards cultural diversity of the indigenous as incompatible with the cult of modernity and more importantly, with Euro-Americanness, which signifies western culture. Arlandson’s next five points further manipulate people’s perception about jihad instead of providing fresh instances on Islam’s violent characteristics. He believes that the Quran allows execution, enslavement, exchange and release of war prisoners/captives and sexual exploitation of female captives/slaves,and does not prohibit destruction of property confiscated during jihad (2012). Arlandson fails to acknowledge the original ruling/teachings which Pal eloquently has explained. Pal reveals that Qital instead of Jihad defines “defensive military activity” against non-believers trying to avert people from Islam or causing obstacles in practicing it whereas Jihad only means religious struggle for personal purification and social order (2011). Reference can be taken from verses 4:71-75 in Holy Quran from which the author only cites 4:74. If the whole verse is analyzed then its actual meaning becomes clear. It states “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, “Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?” (4:75) (Quran.com, 2014). This negative portrayal has isolated Muslimsin a globalized society and has strengthened anti-Islamic sentiments. Semati opines that the emergence of inaccurate images, narratives and ideas about Islam and specifically the generic projection of Muslims as terrorists, brown men, backward, fanatics, and oppressors, etc. represent the orientalist western approaches as well as the trend of promoting cultural racism (2010). Islamophobia is a part of the sequential western tactic of shifting the focus of racism from biology to culture and racialization of national origins, which involves changing the norms of language and religion (Semati, 2010). Semati also adds that this is nothing else but an inherent antagonism prevailing in the pro-west globalized society (2010). Therefore, Islamophobia is merely a “cultural and ideological outlook” that exposes the inherent evils of global social order (Semati, 2010). Inclusion of points about exploiting female slaves in this article establishes Islam as a religion that discriminates between genders on the basis of social status and also as subjugatorof females. Conversely, Islam is known for promoting equality between genders, ordering respectful behaviors towards women, encouraging the institution of marriage and prohibiting oppression of any kind against women (Naik, 2014). Arlandson informs the readers about Quran’s verse 4:24that allows exploiting female war captives and slaves but makes the mistake of mentioning just one part of the sentence. The actual translation of this particular verse is: “If any of you who do not have the means to marry free women who are believing you may marry believing girls from whom your right hands possess” (Quran.com, 2014). Arlandson later targets Prophet Muhammad, the holiest of all Islamic figures, as an executioner, racist and exploiter of females in point number eleven. The author misguides the readers by referring to the killings of the Jewish Qurayza tribe by Muhammad after the Battle of Trench (2012). However, here again Arlandson offers inaccurate information. Firstly, in reality Qurayza breached the peace pact between Muslims and Jews and attacked Medina which gave Muslims no other choice but to defend themselves and the newly formed Islamic state (Pal, 2011). Secondly, the quoted incident is still a disputed one since according to historiansthis massacre either never happened because it is absent from a majority of contemporary Jewish and Arab texts or did not happen the way it has been described (Pal, 2011). Thirdly, the punishment given to Qurayza tribe was determined according to the ruling in Jewish scripture Torah instead of Quran, upon which a majority of experts agree (Pal, 2011). Arlandson criticizes Islam for promoting economic misbalance by allowing confiscation and destruction of property of non-believers during jihad and misinterprets Quranic verses to prove his claim (2012). For instance, author cites verse 59:2 and claims that Allah allows destruction of property of non-believers whereas its translated version reveals that due to Allah’s terror non-believers destructed their properties by their own hands (Quran.com, 2014). Arlandson contradicts his findings again by quoting1990 Cairo Declaration of Human Rights whichprohibits property destruction (Arlandson, 2012). Arlandson’s deliberate attempt to create a dividing line between Muslims and non-Muslims by projecting Islam as a religion that regards non-Muslims as worth killing, oppressing and dejecting is obvious from these points. Additionally, Arlandson states in point ten that Islam requires Muslims to impose Jizya (second-class submission tax) upon non-Muslims residing in Islamic states (2012). However, the fact is that Quranic concept of jizya was only applicable on tribes which did not enter Pax Islamica and wanted to enter Medina (Ferdinand, 2013). These tribes mostly comprised of Christians and Jews and all were liable to pay tax/jizya. Arlandson is not simply misguiding his readers about the key concepts of Islam but definitely promotinghatred against Muslims and Islam. (Ferdinand, 2013) Sunseri believes that indigenous cultures and races have always been represented disrespectfully and their ethical protocols have been subjected to immense criticism by western researchers (2007). Mehdi Semati, also affirms that race, ethnicity and specifically color, which once were regarded as emblems of exoticism, now symbolize the ‘menacing other’ (2010). Arlandson also asks for reforms in Islamic laws and beliefs without which he believes this religion cannot gain acceptance as its foundations have become primeval, disorienting and extremist (2012). This again is a very strong statement since Muslims believe and endorse Quran and Islamic teachings as universally applicable divine revelations that cannot be altered. Therefore, Arlandson is actually propagating the notion that Muslims need to change their religion’s teachings in order to become an acceptable and respectable part of the modernized global society. This proves that in an era where globalization and neoliberalism rule, media’s representation of western values as most progressive and other traditions as aggressive and regressive has become a much admired trend (Semati, 2010). This kind of discrimination is not just restricted to Muslims but any ethnicity of color is regarded as the Other; whereas the whites have become the Self (Sunseri, 2007). Sunseri points out a crucial fact in this context, which is creation of distorted images and narratives of indigenous protocols by non-indigenous researchers due to which a biased and partial message is bound to be conveyed to the society and the opinions thus, are likely to be truncated (Sunseri,2007). Arlandson states that Islam encourages slavery, maltreatment of prisoners and slaves and strong punishments for those who conduct blasphemy without providing any authentic Quranic or scholarly sources to prove his point (2012). For slave captives he again cites the same verse which already has been explained above that the owner must be married with those that his right hand possesses. Furthermore, the author refrains from informing the readers about the following rule mentioned in the Quran: “When they commit an indecent act (Fahish / فَاحِشَة), they say, “We found our fathers doing it and Allah commanded us to do it too.” Say: “Allah does not command indecency (fahshaa / فَحْشَاء), or do you say things about Allah you do not know?” (7:28) (Quran.com, 2014). This shows that Islam condemns infidelity and sexual exploitation. As far as slavery is concerned, a quote from Amitabh Pal exposes the true picture: “After the defeat of the Banu Qaynuqa tribe, Muhammad exiled them, allowing them to take their property, instead of killing them and selling their women and children into slavery, as was the Arab norm then” (2011, p.41). Therefore, it can be established that slavery was a commonly practiced norm of Arabic culture before and even after Islam. Quran basically discussed this issue in details and provided a gradual process for eliminating this practice by ordering release of slaves and marriage of slave women with their masters or male slaves to curb this tradition. Similarly, verse 31:6 proves that it is indeed Allah who will be the one punishing blasphemersand there is no such order which allows the execution of a blasphemer: “But there is a sort of person who pays for distracting Hadith حَدِيث, intending, without knowledge, to lead others away from Allah’s way, and to make a mockery of it. These will have a humiliating punishment!” (Quranicpath.com, 2014).This article, thus, can be seen as an attempt to foment Islamophobia. Semati believes that biased media reporting is done to distort the image of Islam because Muslims are gaining supremacy in Europe and reportedly, by 2050 Islam will be the dominant religion without any military invasion (2010). This kind of journalism not only manipulates onerace’s sentiments towards the other but also creates an identity crisis within the targeted race. This generates feelings of homelessness since Stuart Hall regards religion, ideology and traditions as among the key structures that help in formulating cultural identity (Hall, 1990). Pascale (2005) believes that the trend of promoting discriminatory and distractive “media narratives and images”are aimed to isolateindigenous communitiesand in return generate collective feeling of homelessness and instability in society. Pascale adds that ideologies are like “canons of relevance, validity and articulation” (2005). Since new age media endorses such discursive practices, these ultimately manage to truncate public opinions and create characteristic ways of accepting or rejecting a particular culture, race and tradition (Pascale, 2005). Another reason behind this sort of manipulative journalism is pointed out byHenry Giroux that eversince neoliberalism, privatization, corporatism, cost-benefit calculations and interest oriented business models have plagued western society, it has bid farewell to its language of shared responsibilities and communal good (2011). Resultantly, responsibilities and duties towards humanity and ethnic groups have been replaced by the urge to expand the areas of profitability and creating a huge market for western entertainment and products trading (Giroux, 2011). The mot feasible strategy is, therefore, elimination of cultural diversity and promotion of ideological uniformity, which has been made extremely easy by new media. Altering public opinion in favor ofone culture is easily done by creating confusing images, videos, messages and using geopolitical conflicts as tools for spreading hatred against indigenous communities.This “gesture of ideological mystification” has proven to be an effective strategy since the division in perceptions is already visible (Semati, 2010). Giroux argues that the globalization of knowledge, politics and culture has resulted in declining moral values, endorsement of unrealistic ideals and promotion of materialism-driven contemporary life (2011). An abrupt waning in public values and public good is being observed in the west; values are now “nostalgic reminders of another era… and a legacy,” which easily gets transmitted to other regions (Giroux, 2011).Sabotaging the development of native cultures has certainly affected the preservation and progress of cultural identity profoundly and has made the role of media suspiciousand questionable. Conclusion: Given the current scenario, media can be termed as the igniter of hatred and inequality along with influencer of power geometry. This framing of religious beliefs, traditions and values is propagated as enlightenment, outmoding of traditions and a step towards establishing a uniform global media system that eliminates communication and perceptional gaps between cross-national frontiers. So, is media representing a progressive, hybridized and homogenous network society or is it dividing the communities by pitting them against each other in the battle to preserve their faith, reclaim rights and sustain ethical protocols? Undoubtedly, this can be stated as a new form of racism where the attack is directed towards their identity, something that differentiates them from the whites. Indigenous communities are being lured into an excessively hyped and highly attractive but fake world of progressiveness at the cost of abandoning their cultural history and disregarding their beliefs. Considering the emergence of such discerning ideas, Toni Morrison’s statement is proven right that we reside in a society where media imposes us with sudden blasts of images that truncate our opinion (Morrison & Brodsky,1997). Media’s insistence on promoting western culture through degrading other cultures and circulating socially divisive images/concepts depict the altered face of journalism and its unreliability as a pedagogical device in a globalized age. This can be termed as a negation of the very spirit of globalization, which is of promoting social, cultural, economic and racial hybridization and mutual harmony. The aftereffects of this sort of irresponsible journalism in the name of freedom of speech will be devastating for the preservation of cultural heritage of ethnic minorities. The absolute freedom that audio-visual, print and electronic media enjoy today can be blamed for the brainwashing of the hearts and mind of human race, which has created a divide between communities and has caused racial as well as ideological conflicts. This kind of manipulative approach is like setting the stage for another world war. References Arlandson, J. (2012). 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Retrieved 4 June 2014, from http://www.ezsoftech.com/islamic/infallible1f.asp Read More