The main points in the 2010 book, UK The veil and the politics of racism, by Williamson and Khiabany are that the veil periodically has grown to become an identity of uniqueness, a good example of failed multiculturalism and a defiance of global integration in Britain. Due to this, it is utilized as a vital image in the demonization and homogenization of the British Muslims (Williamson, and Gholam, 2010 p 85).The author’s point out that it is essential to equate the veiling issue to the broader problem of imperialism, racism, neoliberal political and economic changes, and immigration.

This article looks at the veil discussion while revealing the many practices and garments surrounding veiling in Britain media that portray it as a dangerous image of individuality and uniqueness. It also tends to believe that to separate Islam and gender issues from the general public representation leads to racist, intolerant, and regressive beliefs ideologies (Williamson, and Gholam, 2010 p 86).

Affective

A recurrent concept within the article is that repeatedly gender and Islam in western media highlight that Muslim women become the visible symbol of difference from an expected European homogenous liberal space, and are constantly depicted as victims of their cultures (Zine, 2006 p 245). An example, of this aspect as found in media reporting, is on the stereotyping of Muslim women as passive, and victims of news stories often shown. In the media coverage, this finding particularly holds that reporting of women violence is often depicted as emotional and irrational while the men’s violence is shown as being rational or normal. Experience shows that when the Muslim women wear the veil they face constant violence, verbal abuse and live in constant fear due to the misconception natured by the media that has led to widespread Islamophobia.

They women are described as people mainly obsessed with veiling, praying, often testing, and abusing the patience and goodwill of the host countries, and continue to uphold ancient types of punishment and law. The British media has given this view an extensive airing. An example is that the media initial representation of a veiled woman was that of the victim. For example, initial British media projection of a veiled woman was that of the victim that needs sympathy after years of oppression under the Taliban; currently, Muslim women are grouped as being part of the terrorists’ threat. Paradoxically, as a symbol of both subservience and barbarism, this cloth now is capable of hiding a terrorist and affect freedom people currently enjoy (Zine, 2006 p 246).

Reflective

In relation to other texts, the shift in symbolism of the veil results in two possible outcomes. First, the Muslim women continue to be identified with a wider contradiction of ideas among the principal male decision makers. Even as the government struggles to prevent the next terror attack by persecuting the male Muslims, it quickly forgets the impact the national security period after an attack has on the Muslim women especially those that wear the veils. Regardless of skin-color or place of origin, to the enemy the veil or headscarf portrays the woman as sympathetic, forever foreign, and presumably disloyal. For example, the veiled woman often greatly feels the impact of public distrust and government’s severe counter-terrorism tactics, and her views and voice in such cases are not considered (Hoodfar, 1993, p 12).

Secondly, any relevant dispute encompassing a woman’s right to wear a veil has to include the racial subtext linked with her veil. Discussions about her freedom of wearing a veil look at the issue with a narrow mentality, while after the US terrorist attacks the veil has come to symbolize more than just a garment worn by a foreigner seeking religious accommodation. In that, it is a clear marker of her involvement with an illegal group. Therefore, the name Muslim is both an ethical, racial, and religious identifier. The veil transformation in imagery from suppressed to terrorism causes evident discrimination against Muslim women (Hoodfar, 1993, p 12).

Conclusion

In summary, it is clear that people’s perception of the Muslim and Islam veiled women changed after the US September attacks. This has led to the emergence of stereotypes that have often caused confusions, misunderstandings, and even hatred. At a period in which the Western world is still learning about Islam the visible minorities, veiled Muslim women are bearing the full weight of the misconception associated with the religion. People do not realize that wearing the veil is a choice, a sign of freedom they need to be free from these stereotype minds that are the most dangerous mistake.

Thus, stereotyping and racism come; as a result, of these conflicts and by identifying what Islam is about and that contrary to media assumptions the Muslim youth are not what they seem. This initiative would instead help make ways for exposure and resistance against other discriminative actions towards the inferior groups. Tolerating culture is not all that multiculturalism is all about it should instead, extend towards acceptance of all the diverse cultures that exist. In order to coexist as a peaceful society, I am of the idea that we have to look beyond physical and accent appearance and focus on each other’s words, intelligence, and good intentions so that we can get past the stereotype mindset that often affect people.