Another approach equates Islamophobia with antisemitism. Researchers who parallel the two phenomena together look at the commonalities as well as the differences between them. The long-established term (antisemitism), used to refer to the hostility and discrimination against the Jews, consists of two part (anti and Semitism). The word Semites incorporate the group of people who speak languages that mainly includes Arabic and Hebrew. According to Encyclopedia Britannica “Semite, a person speaking one of a group of related languages, presumably derived from a common language. The term came to include Arabs, Akkadians, Canaanites, some Ethiopians, and Aramaean tribes including Hebrews.”
Kronderfer states that “anti-Semitism could theoretically …show more content…
He posits that understanding this relationship exceeds the dualistic (compare and contrast) way of thinking to involve more relational methodologies. In terms of the semantics, both Jews were collectively portrayed in a pejorative manner and the Muslims generally prescribed as potentially suspicious and dangerous ‘other’. Anti-Semitism and Islamophobia imply constructed ideas that are repeated, perpetuated and merchandised at a wide scale. Manufactured antagonistic attitude that involve assigning a set of negative labels could be subsumed under cultural racism; something that has more to do with the way Jews and Muslims are being characterized than their religions per se. At the scales level, Meer provides several examples including surveys and studies that demonstrate the propensity and presence of Islamophobia and anti-Semitism within the ‘European landscape’ marking a higher proportion of Islamophobic sentiment due to several historic and political developmental dynamics. The third relational question addressed, ‘solidarities’, is concerned with reflecting the imbalanced treatment and antiracist discourse towards Muslims on hand and Jews on the other with the former hardly seen as victims or should to be protected by laws as the Jewish. He asserts “while Muslims are increasingly the subject of hostility and discrimination, as well as governmental racial profiling, surveillance and targeting by intelligence agencies, their status as victims of racism is frequently challenged or denied” (2014, p.
Kronderfer states that “anti-Semitism could theoretically …show more content…
He posits that understanding this relationship exceeds the dualistic (compare and contrast) way of thinking to involve more relational methodologies. In terms of the semantics, both Jews were collectively portrayed in a pejorative manner and the Muslims generally prescribed as potentially suspicious and dangerous ‘other’. Anti-Semitism and Islamophobia imply constructed ideas that are repeated, perpetuated and merchandised at a wide scale. Manufactured antagonistic attitude that involve assigning a set of negative labels could be subsumed under cultural racism; something that has more to do with the way Jews and Muslims are being characterized than their religions per se. At the scales level, Meer provides several examples including surveys and studies that demonstrate the propensity and presence of Islamophobia and anti-Semitism within the ‘European landscape’ marking a higher proportion of Islamophobic sentiment due to several historic and political developmental dynamics. The third relational question addressed, ‘solidarities’, is concerned with reflecting the imbalanced treatment and antiracist discourse towards Muslims on hand and Jews on the other with the former hardly seen as victims or should to be protected by laws as the Jewish. He asserts “while Muslims are increasingly the subject of hostility and discrimination, as well as governmental racial profiling, surveillance and targeting by intelligence agencies, their status as victims of racism is frequently challenged or denied” (2014, p.