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• W89409455 abstract "Understandably, the perception of Muslims in America was negative after September 11, 2001. Immediately after the terrorist attacks, scholars sought to understand the impact of the media coverage on perceptions of Muslim Americans. Nisbet and Shanahan (2004) found that less than a third of Americans felt that Islamic values were similar to Christian values. This study analyzes 271 articles from American newspapers and news wires covering the television show All-American Muslim, which was canceled after one season on The Learning Channel (TLC) (Goldberg, 2012). This journal article is available in Middle East Media Educator: http://ro.uow.edu.au/meme/vol1/iss2/4 31 Social Construction of Reality Television: All-American Muslim Understandably, the perception of Muslims in America was negative after September 11, 2001. Immediately after the terrorist attacks, scholars sought to understand the impact of the media coverage on perceptions of Muslim Americans. Nisbet and Shanahan (2004) found that less than a third of Americans felt that Islamic values were similar to Christian values. Almost half of Americans believed that Islam encourages more violence than other religions, and 44 percent agreed that some restriction of the civil liberties of Muslim Americans was necessary. Those who supported restricted civil liberties for Muslim Americans reported fear of another terrorist attack in the United States, were more likely to self-identify as being religious, and paid greater attention to television news. These trends, published in 2004, may have been a natural reaction of the American public to attacks carried out by terrorists who claimed to be followers of Islam. However, such negative perceptions of Muslim Americans still prevailed by 2011. A decade after 9/11 the Pew Center for Research (2011) found that while 21 percent of Muslim Americans believe there is substantial support for extremism in the Muslim American community, 40 percent of the general American public believe that Muslim Americans support extremism. In a survey of 1,033 Muslim Americans, 28 percent say they have been approached with suspicion, 22 percent report being called offensive names, 21 percent say they have been targeted by airport security, and 13 percent say they are targeted by law enforcement officials. More than half of the Muslim Americans surveyed report being targeted in government efforts to prevent terrorism. Therefore, negative perceptions of Muslim Americans result in their feeling targeted by the broad American public and American law enforcement agencies—although they too are Americans. More than half of the surveyed Muslim Americans expressed a desire to assimilate into American society and adopt an American lifestyle, but 49 percent self-identify first as Muslims while 26 percent self-identify first as Americans. Actually, Muslim Americans seem to have accepted many aspects of American life. The majority of those surveyed believe there is no difference between men and women political leaders, and 90 percent say that women should be able to work outside the home. However, the problem most frequently reported by Muslim Americans is the general public’s stereotypes of Muslims. This study analyzes 271 articles from American newspapers and news wires covering the television show All-American Muslim, which was canceled after one season on The Learning Channel (TLC) (Goldberg, 2012). Some companies pulled their advertising from the show after the conservative Florida Family Association (FFA) complained that the show represents Muslims in a deceptively positive light. The social construct of reality theoretical framework is used to examine how coverage of the controversy impacted portrayals of Muslim Americans. Such an examination contributes to the current understanding of media portrayals of Muslims, and the general American public’s opinion of Muslim Americans. Social Construction of Reality Television: An Analysis of Print Journalism Coverage of All-American Muslim By Mariam F. Alkazemi | alkazemi@ufl.edu Middle East Media Educator 32 THEORETICAL FRAMEWORK: Social Construction and the Reality of Muslims Rodgers, Kenix and Thorson (2007) explained the social construction of reality as a process in which social and political issues carry meaning through media images. They argue that visual images can be instrumental in creation of meaning because of the subtlety of how the information is presented. They considered the emotions captured in photographs to find associations between gender, age, and ethnicity and stereotypes of emotions propagated by the media. Overall, they argue that some portrayals of the emotions of minorities reinforce inaccurate stereotypes. Interestingly, media images generated by the Indian cinema set forth positive images of the Hindu nationalist movement (Murty, 2009). Themes of “nationalism, masculinity and religion intersected during this particular historical conjuncture in the Indian subcontinent to form hegemonic patterns that represented and reinforced Hindu nationalism” (p. 267). In the six films that he analyzed, Murty argues that “the narratives of the films demand the suppression of religious identities in favor of a national identity” (p. 279). Islam “is no longer a faith, a way of life, a simple belief in a god; it is a dogmatic monolith, and demands power” (p. 279). Negative portrayals of Muslims as “violent, aggressive, and a threat to the nation, to simplify complex political and social situations and present an easy resolution” (p. 280) contrast with Hindu nationalism which shows the direction to be followed. Negative media portrayals of Muslims do not affect only non-Muslim populations; negative media portrayals also impact Muslims. Focus groups with Muslim Australians conducted by Green and Aly (2011) reveal that Muslim Australians were afraid because of “constructions of the media discourse on terrorism in which they perceived themselves to be the objects of fear” (p. 67). At the same time, such media portrayals of Muslims made the general Australian public fear the religious conviction of Muslims and afraid that international terrorism might impact life in Australia. Meanwhile, Muslim Australians experienced fear of physical harm, worried about losing civil liberties, and in general felt insecure. Thus, negative media portrayals of Muslims impact the whole society. Globally, efforts have been made by Muslims to create positive media images. Al-Jazeera was launched as a global news network by the emir of Qatar in 1995 (Cherribi, 2006). According Cherribi, “before Al-Jazeera was on the scene, BBC world radio in Arabic was the most trusted source of information in an Arab world dominated by official state media” (p. 123). When France passed a law outlawing the hijab, the full face covering worn by some Muslim women, in public schools, Al-Jazeera framed the newly passed law as “a problem for Muslim women and men around the world” (p. 124). Cherribi argues that Al-Jazeera advocated Islamic values because their “viewers are exposed to many opportunities to see ads encouraging women to buy and wear the veil”(125). He counted 282 programs focusing on the veil—including one that was “as if CNN had an extremely popular Christian minister each week in a one-hour program live during prime time” (p. 132). Another way that Muslims have attempted to construct social reality is through Arab reality television shows. Kraidy (2008) argues that because “reality TV’s protagonists are not media professionals,” there is a sense of unpredictability that “claims to represent reality” (p. 52). By depicting individuals from “separate nations, ethnic groups and classes, but also the sociocultural hybrids in which the traditional and modern are mixed,” reality television manifests" @default.
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• W89409455 title "Social Construction of Reality Television: An Analysis of Print Journalism Coverage of All-American Muslim" @default.
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