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I started this paper as a result of reading a Time Magazine article entitled Is America Islamophobic? (Ghosh, 2010). The article tried to answer whether America had a Muslim problem focusing on the current discourse regarding mosque building in the US, particularly the controversial Park 51 project in New York City. The Park 51 controversy illustrates .the many misconceptions (addressed later in the paper) about Islam and its adherents that is pervading in American society. It is important that misconceptions are addressed to find potential solutions to the growing Islamophobia in America. Park 51 is a project that plans to build a Muslim cultural center and mosque two blocks from Ground Zero. In response to the plan, many Americans demonstrated at the site and many more protested the plan throughout the US. Protesters carrying signs like "All I Need to Know About Islam, I Learned on 9/11", "No Memorial to Terrorists", and" Building a Mosque at Ground Zero is Like Building a Memorial to Hitler at Auschwitz" is demonstrative of the American publics' growing intolerance of Islam and its adherents (Ghosh, 2010). From one controversy, one can see that many Americans believe that Islam is a violent creed, requiring believers to kill or convert all others, and that Muslims are savage and backwards (Ghosh, 2010). Moreover, this growing intolerance is farther exacerbated by mainstream religious and political leaders who, whether deliberately or not, equates Islam with terrorism and savagery (Ghosh, 2010). One example was a pastor in Florida who announced his plan to burn the Koran because, in his warped view, it is not holy; another, was former House Speaker Newt Gingrich who, according to Times, "seemed to equate Islam with Nazism" (Ghosh, p. 23, 2010). It comes as no surprise that l Cabili 2 . . --. ~ Islamophobia in America is gro~ing, sjnce even political leaders that should know better are proclaiming the same Islamophobic tendencies as the American public. This type of reaction by the political leaders not only give substance to Islamophobia but drives forward the idea of Islam as something against the American idea. I think the real question is not whether America is afraid of Islam (and its adherents) but whether Muslims should be afraid of the US and Americans especially i~ this post-9 /11 world.

I started this paper as a result of reading a Time Magazine article entitled Is America Islamophobic? (Ghosh, 2010). The article tried to answer whether America had a Muslim problem focusing on the current discourse regarding mosque building in the US, particularly the controversial Park 51 project in New York City. The Park 51 controversy illustrates .the many misconceptions (addressed later in the paper) about Islam and its adherents that is pervading in American society. It is important that misconceptions are addressed to find potential solutions to the growing Islamophobia in America. Park 51 is a project that plans to build a Muslim cultural center and mosque two blocks from Ground Zero. In response to the plan, many Americans demonstrated at the site and many more protested the plan throughout the US. Protesters carrying signs like "All I Need to Know About Islam, I Learned on 9/11", "No Memorial to Terrorists", and" Building a Mosque at Ground Zero is Like Building a Memorial to Hitler at Auschwitz" is demonstrative of the American publics' growing intolerance of Islam and its adherents (Ghosh, 2010). From one controversy, one can see that many Americans believe that Islam is a violent creed, requiring believers to kill or convert all others, and that Muslims are savage and backwards (Ghosh, 2010). Moreover, this growing intolerance is farther exacerbated by mainstream religious and political leaders who, whether deliberately or not, equates Islam with terrorism and savagery (Ghosh, 2010). One example was a pastor in Florida who announced his plan to burn the Koran because, in his warped view, it is not holy; another, was former House Speaker Newt Gingrich who, according to Times, "seemed to equate Islam with Nazism" (Ghosh, p. 23, 2010). It comes as no surprise that l Cabili 2 . . --. ~ Islamophobia in America is gro~ing, sjnce even political leaders that should know better are proclaiming the same Islamophobic tendencies as the American public. This type of reaction by the political leaders not only give substance to Islamophobia but drives forward the idea of Islam as something against the American idea. I think the real question is not whether America is afraid of Islam (and its adherents) but whether Muslims should be afraid of the US and Americans especially i~ this post-9 /11 world.

I started this paper as a result of reading a Time Magazine article entitled Is America Islamophobic? (Ghosh, 2010). The article tried to answer whether America had a Muslim problem focusing on the current discourse regarding mosque building in the US, particularly the controversial Park 51 project in New York City. The Park 51 controversy illustrates .the many misconceptions (addressed later in the paper) about Islam and its adherents that is pervading in American society. It is important that misconceptions are addressed to find potential solutions to the growing Islamophobia in America. Park 51 is a project that plans to build a Muslim cultural center and mosque two blocks from Ground Zero. In response to the plan, many Americans demonstrated at the site and many more protested the plan throughout the US. Protesters carrying signs like "All I Need to Know About Islam, I Learned on 9/11", "No Memorial to Terrorists", and" Building a Mosque at Ground Zero is Like Building a Memorial to Hitler at Auschwitz" is demonstrative of the American publics' growing intolerance of Islam and its adherents (Ghosh, 2010). From one controversy, one can see that many Americans believe that Islam is a violent creed, requiring believers to kill or convert all others, and that Muslims are savage and backwards (Ghosh, 2010). Moreover, this growing intolerance is farther exacerbated by mainstream religious and political leaders who, whether deliberately or not, equates Islam with terrorism and savagery (Ghosh, 2010). One example was a pastor in Florida who announced his plan to burn the Koran because, in his warped view, it is not holy; another, was former House Speaker Newt Gingrich who, according to Times, "seemed to equate Islam with Nazism" (Ghosh, p. 23, 2010). It comes as no surprise that l Cabili 2 . . --. ~ Islamophobia in America is gro~ing, sjnce even political leaders that should know better are proclaiming the same Islamophobic tendencies as the American public. This type of reaction by the political leaders not only give substance to Islamophobia but drives forward the idea of Islam as something against the American idea. I think the real question is not whether America is afraid of Islam (and its adherents) but whether Muslims should be afraid of the US and Americans especially i~ this post-9 /11 world.

This article focuses on the relationship between nation-making and the emergence of Islamophobia in India. Studies on anti-Muslim violence and Islamophobia in India either tend to dismiss the concept or limit its deployment by identifying it within the actions of Hindu nationalist groups situating their rise as an exception to India's secular and multicultural trajectory. Premising on the idea that Islamophobia should be understood as the negation of Muslim political subjectivity, this article argues that Hindutva is not an aberration rather it is a continuation of the Indian nation-making project with the Muslim placed as the other of this project. This argument would include factoring in the systemic nature of anti-Muslim violence and social inequality by looking at the Muslim community's lived socioeconomic experience, and analyzing the commentaries on them.

1. Introduction; Ian Law, S. Sayyid, Arzu Merali & Amina Easat-Daas -- 2. Islamophobia as a Key Contextual Factor in Human Rights Adjudication; Ilias Tripolitis -- 3. Countering Islamophobia in the UK; Arzu Merali -- 4. Countering Islamophobia in Greece; Matilda Chatzipanagiotou & Iason Zarikos -- 5. Countering Islamophobia in Hungary; Zsuzsanna Vidra -- 6. Countering Islamophobia in the Czech Republic; Karel Čada &Veronika Frantová -- 7. Countering Islamophobia in Portugal; Marta Araújo, Silvia Rodríguez Maeseo & Max Ruben Ramos -- 8. Countering Islamophobia in France; Andrea Bila -- 9. Countering Islamophobia in Belgium; Elsa Mescoli -- 10. Countering Islamophobia in Germany; Luis Manuel Hernández Aguilar -- 11. A New Counter-Islamophobia Kit; Ian Law, S. Sayyid & Amina Easat-Daas

The growing literature on Islamophobia is dominated by empirical studies, the analysis of media representations and socio-psychological approaches, while many of these studies have been valuable in illustrating the range of expressions of Islamophobia; they have been less successful in understanding the phenomena, and mapping its relationship with other forms of discriminatory practices such as racism and anti-Semitism. This article presents a conceptual examination of the category of Islamophobia and the work it is called upon to do in contemporary debates, as prelude to a discussion about what a theorization of this concept could contribute to the field of social analysis and policy.

This research paper is an attempt to understand rising Islamophobia in India in relation to Hindutva as a political ideology. It is argued that Islamophobia is inherent in Savarkar's construction of 'self' and the 'other' that was reinforced by his followers Hedgewar and Golwalkar. These constructs are based on dominant Brahmanic traditions mainly used for political purposes to acquire and sustain power. The lower Hindu castes and minorities are primary victims in this homogenising project of Hindutva. Hindutva ideology emerged as a response to British colonisation based on politics of resistance. But in the post-partition era it evolved into politics of domination by a particular construct of 'Hindu Nationalism' comprising of Brahmanic, Aryan and Vedic components. Hindutva zealots equate an Indian with Hindu identity and Muslims are constructed as an internal threat to Hindutva ideology as they resist this homogenisation and continue to assert a separate identity for themselves.