Transnationality is an effective conceptual framework that helps to better understand the presence, attitudes, and identity complications of Muslim youth and their parents. Bradatan et al., (2010) point out that transnationals operate cognitively and emotionally within the domains of two worlds and have an attachment to both places. Transnationalism and the sense of diaspora that apply well to Muslim migrants in the States is mainly ascribed to their spiritual connection to their home countries and is negatively exacerbated by the widely spread unfavorable perception toward their faith and their group membership.
Against the backdrop of living the diaspora as immigrants who always have that sense of attachment to where they came from, …show more content…
Kelinman and Clifford (2009) argue that research of stigma has disproportionately concentrated on the psychological impact and gave insufficient attention to the implications of stigma within the moral and social perspectives. They present the model proposed by Link and Plan (2003) as a more comprehensive instrument for understanding stigma; “it includes a component of structural discrimination, or the institutionalized disadvantages placed on stigmatized groups. This opens the door for us to begin to elucidate the ways that power – social, economic, and political – shapes the distribution of stigma within a social milieu.” (2009, p. …show more content…
Maravasti considers “stigmatizing encounters involve both concrete realities and fluid practices in which actors use language to settle identities disputes” (p. 526) The upheaval in the Middle East on the one hand and all associated negative stereotypes on the other, ‘create identity crisis’ for individuals who are descendants of that region. “Middle Eastern American are suffering “ill-fame” perpetuated by the mass media. In Goffman’s words, their “public image … seems to be constituted from a small selection of facts which … are inflated into dramatic news-worthy appearance, and then used as a full picture [of their identity]” (2006, p. 531)
Accounting for their identity and managing the stigma by Middle Eastern American take five forms. They use humor to encounter common stereotypes, educational accounting to correct misperceptions and stereotypes, defiant accounting by challenging unfair treatment, cowering by getting along with stereotypical perceptions, and passing which involves hiding of stigmatizing attributions. Miravasti cogently argues that analyzing Middle Eastern identities has to take into consideration two central
Against the backdrop of living the diaspora as immigrants who always have that sense of attachment to where they came from, …show more content…
Kelinman and Clifford (2009) argue that research of stigma has disproportionately concentrated on the psychological impact and gave insufficient attention to the implications of stigma within the moral and social perspectives. They present the model proposed by Link and Plan (2003) as a more comprehensive instrument for understanding stigma; “it includes a component of structural discrimination, or the institutionalized disadvantages placed on stigmatized groups. This opens the door for us to begin to elucidate the ways that power – social, economic, and political – shapes the distribution of stigma within a social milieu.” (2009, p. …show more content…
Maravasti considers “stigmatizing encounters involve both concrete realities and fluid practices in which actors use language to settle identities disputes” (p. 526) The upheaval in the Middle East on the one hand and all associated negative stereotypes on the other, ‘create identity crisis’ for individuals who are descendants of that region. “Middle Eastern American are suffering “ill-fame” perpetuated by the mass media. In Goffman’s words, their “public image … seems to be constituted from a small selection of facts which … are inflated into dramatic news-worthy appearance, and then used as a full picture [of their identity]” (2006, p. 531)
Accounting for their identity and managing the stigma by Middle Eastern American take five forms. They use humor to encounter common stereotypes, educational accounting to correct misperceptions and stereotypes, defiant accounting by challenging unfair treatment, cowering by getting along with stereotypical perceptions, and passing which involves hiding of stigmatizing attributions. Miravasti cogently argues that analyzing Middle Eastern identities has to take into consideration two central