Islamic Human Right Commission (IHRC)

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Because the movement was dedicated to social justice and human rights for all members of society, the Muslims for Social Justice (MSJ) campaign was successful in obtaining information into most media channels. The organization is dedicated to combating racism, white supremacy, and misogyny within the Muslim community and outside. Furthermore, it collaborates closely with anti-colonial, Black Liberation, progressive social movements, and anti-Islamophobia organizations. The goals of this movement include uniting people at the grassroots level to shift the balance of power in order to bring about significant progressive change. The organization strives to build power by focusing the guidance and self-determination of disregarded Muslims.

Tara (2009, p.63) discusses the impact of racial discrimination and Islamophobia among the Muslim and Arab women's crusading. In the discussion, we are told that women from Australia come from different backgrounds and their encounters varied depending on their stage of development, traditions, spiritual upbringing and principles, occupation, teaching, and household relations. The essay is organized in different ways because it presents ideas in different groups like poverty campaign programs, war and racial group movements, in welfare, community organizations as well as union movements.

Furthermore, Tara (2009, p.63) aimed at defining the Islamophobia as a type of modern racism, which influences on women's interests of activism. According to some researchers, Islamophobia is connected to racism and defines Islam as a radicalized unit, in addition to a religious group. According to Tara (2009, p.67) Islamophobia and racism about Muslims constitutes a series of falsehoods or stories that hide the truth. The author notes challenges of Islamophobia disclosures the real and concrete influences that stay in modern developed countries, which includes country Australia. A central theme presented in the campaign is the idea of Arab and Muslim women who are oppressed. Thus, the debates focus on abstract ideas like the hijab that has no material relationship to the lives of these women.

The MSJ campaign's aims were reproduced in the mainstream media and presented the way the organization had arranged. The reproduction did not affect the campaign because it assisted the organization in spreading information about racial discrimination among the religious groups. The MSJ campaign accessed the 'Space of Flows' because the organization focuses on the liberation theology viewpoint in Islam community. The organization believes in using power to liberate the oppressed because since its inception, it has focused on liberating the Muslim community, and developed deeper ties with the members of the international community (MSJ, 2013).

Tara (2009, p.63) also discussed the theoretical methods of the diaspora, style, distinctiveness, discrimination, Islamophobia, sexual category, and the principles of assimilation. The author claims to apprehend the trouble and strength of females' involvement using an analytical technique to explain the effects of racism. The author also confers the use of worldwide reasonable summaries the physical circumstances of people's lifecycles in migration in countries that majority of women are Muslim like the Afghan Women. Furthermore, the researcher also presents empirical research built on comprehensive cross-examines with three campaigners in Sydney piloted in 2008. Even with views of Islam groups as 'insular' as well as traditional are all depicted through the interviews the researcher conducted (Miles, 2003, p.78).

Apart from this, Tara (2009, p.63) aimed at discussing how Muslim activists actively take part in political movements and community welfare organizations. The activists also take part in expressing an Australian-diaspora uniqueness based on their real experience and confronts. Finally, the tasks of these activities are difficult because of racial discrimination and Islamophobia experienced in the community (Miles, 2003, p.78).

The MSJ movement ensured that it highlighted the rise in Islamophobia in North Carolina, and was seen in the media in the wake of the Chapel Hill shooting that claimed the lives of more than three Muslim students. The attacks made the organization create a network of triangles to fight Islamophobia and racism. The system developed was described as Movement to End Racism and Islamophobia. The campaign had nine memberships based in North Carolina, as well as organizing multiple mediums against Islamophobia and racism (MSJ, 2013).

In the same way, Tara (2009, p.63) used qualitative participatory research approaches that allowed the researcher obtain the knowledge and experience of women. She used this knowledge as a way of empowering others. The paper also looks at how Muslims do not take the vigor, change, and trouble of authentic life. According to the article, migration, individuality, and society are significant, but very difficult ideas. Migration is used as a claim rather instead of an entity. The terms are also closely linked to the existed participation of womankind and consist of a multifaceted process of optimistic political association.

Some of the ethical issues that come out in Tara (2009, p.65) includes qualitative participatory research approaches being too subjective in the study. However, the women were allowed to speak for themselves to learn their specialized knowledge as well as their experiences even though the respondents noted that they all shared the same experiences. Therefore, the aim of the approach was to obtain qualitative information, which can be comprehended within the modern the government of Australian partisan background and can be used for theory development.

The MSJ movement has worked in opposition to anti-black racism and taken part in Black Lives Matter movements. Organizational movements have also worked with Moral Monday Movement, worker rights rallies, HKonJ rallies, and movements against conservational racism. Furthermore, The Human Rights Coalition of North Carolina awarded the MSJ founding member Manzoor Cheema in 2014 (MSJ, 2013).

The MSJ organization addresses the Muslim and the other religious group communities in North Carolina. The main founders of the group are Saladin Muhammad who was in charge of Black Workers for Justice. Shafeah M'Balia who was in charge of the Black Workers for Justice and Manzoor Cheema who was in charge of human rights. Consequently, the main audiences of this organization were the oppressed Muslim community. Furthermore, the Muslims for Social Justice Organization has created 'horizontal' or 'vertical' connections with organizations like Black Lives Matter actions, Moral Monday Movement, and the HKonJ rallies as mentioned earlier. Furthermore, the organization used different images like posters like gripping photographs that influence create images that stick in the minds of many people forming a visual memory of what is actually happening in the society(MSJ, 2013).

The debate around the use of an icon in campaigning entails the effect the image on the public (Miles, 2003, p. 79). People are always captivated when they see compelling imageries, which provide a convincing idea. The organization prepared phantasmagorias and posted them on Facebook and other media sites to educate people concerning their human rights. For example, the image of the community asking the freedom of Mosa Hamadeesa highly represents their needs, and the necessity to defend their human rights.

The MSJ movement aimed at talking about Islamophobia that was affecting the society (Pervez 2010, p. 88). The mass media and anti-Muslim officials were the main operators of this prejudice towards Muslim (Beuhler, 2011, p. 639). Islamophobia is connected to terror conflicts in the nation and in the neighboring countries (Kunst 2013). Furthermore, the problem is spread by the 24-hour communications coverage that stimulates the unjustified hate of Islam in the developed countries. The communications channels have performed a major role in encouraging Islamophobia throughout the world. Whereby, the media is condemned for promoting Islamophobia, and they take part in ensuring the Muslims appear to be the bad and negative group of people (Kamrava, 2013, p. 67).

Social movements use technology and the internet to mobilize individuals globally (Mnning, 2006, p. 33). The process of adapting to the communication networks is a usual theme in successful actions (Razack 2008, p. 45). Most of these social movements use the western language to communicate to a wide range of people from different backgrounds. Movements use many attempts to bring about change among people. Organizations also use specific language to meet the target population and to bring change in their opinions (Mir-Hosseini and Tapper, 2006, p. 78).

In the same way, MSJ movement used the English language to communicate their objectives and fight for their human rights. The language used by the organization was reproduced, and the language has not been used somewhere else in the communication networks. Thus, the message produced and presented by the group cannot be copied, as well as used by other companies or other social crusades (MSJ, 2013).

The campaign group and the subject of the campaign have made a major impact on the global media by ensuring it presents its main themes across all the media groups in the world. For example, the organization organized national and local media coverage challenging Mosa Hamadeesa's detention. Some of the media groups used included News and Observer, ABC 11, WNCN, and the WRAL TV. The organization also published newsletters that featured accounts about Muslims for Social Justice, immigrant resettlement struggles in the Triangle Area of North Carolina. Moreover, there was the publication of blogs presenting some of the adverse effects the Muslims were experiencing in the country.

The campaigns achieve its goals by publishing several articles and organizing rallies to educate people on the effects of Islamophobia in the region. The movement also takes part in fighting Islamophobia through creativity. Like the Boston-based activists that started a clothing company to praise their Muslim individuality. Their autograph shirt highlights the unsophisticated word Muslim but substitutes "u" using an affection sign. Therefore, their mocking and broad-minded communications on clothes have echoed with numerous Muslims and their associates in the social justice crusade. The messages passed range from thoughtful to satirical informally conscious communications, which entail refuge welcome, burqa-clad skateboarder, with a title "Radical Islam, counter-Trump message, as well as other creative clothing communications for the youthful and the old.

Most of these messages were described as follows at a time where chauvinism and discrimination are on the intensification, the group seeks to dispute that hatred with the authoritative philosophies that do not continuously make it into the conventional (Miles, 2003, p. 78). Furthermore, the team made a major impact because it contributed to the introduction of Triangle People's Assembly that was created after Raleigh and many people attended the assembly after the Saturday's anti-KKK movements in the government.

The meeting was effective because the participants discussed lessons from the anti-KKK rally and explored future organizing questions where most of them expressed the need to discover a lot of information about anti-Muslim prejudice, and how to turn out to be effective associates to the obstructed communities. Therefore, the success of all these outcomes can only be measured through individual behaviors, and how they interact with the Muslim communities.

The MSJ movement contributed to positive effects because it provided support in fighting discrimination against the Muslim community. Furthermore, the campaign is a long-term based project the aims at changing the attitudes of people towards the Muslim community. Finally, the campaign contributed to a global public sphere because it mainly focuses on the protection of Muslim human rights. The movement also ensures that it fights Islamophobia through creativity. Some of this creativity includes the creation of clothes that promote love among the community members as it was mentioned above. Furthermore, the Crusaders are devoted to working with individuals who are committed to sharing the values. Therefore, they use a lot of media information to influence people because media does influence the way people think.


Beuhler, A., F. 2011. Islamophobia. A Projection of the West's 'Dark Side. 2(4), pp. 639-766.

Kamrava, M. 2013. The modern Middle East (Third ed.). Berkeley, California: University of

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Kunst, S., U. 2013. Perceived islamophobia: scale development and validation.

International journal of intercultural relations. 37 (2), pp. 225-237.

Mnning, . 2006, US and hm, a ournalists nstigation of dia, uslims and theiddleEast, ndom Hous, dne.

Miles, R. 2003, Racism, Routledge, London

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Qust for. Rform, . B. Tuis, ondon.

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[Accessed on 3, January 2018]

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Journal of media studies. 25 (2), pp. 122-140.

Razack, S. 2008, Casting out, the Eviction of Muslims from Western law and politics,

University of Toronto Press, Toronto.

Tara P 2013 Islamophobia and Arab and Muslim women's activism cosmopolitan civil

societies journal, 1 (2), p.63.

June 12, 2023

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Learning Islam

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