This era of the contemporary world is the age of the media.

The media has virtually turned the

compartmentalized world into a global village of communication.

Mass media's traditional way and roles as described through media people are to inform, educate,
entertain, and influence people. The media can bring tremendous change in the behaviour and
mindset of the people through emphasizing specific issues. Meanwhile, with the revolutionary
development of mass communication, a remarkable opportunity has been created to share and
exchange information for understanding and social change. However, the media has grown to
become the affairs into a conflict of words.

Books, newspapers, magazines, video cartoons, movies, radio, tv, and internet-based web sites are
now extensively used to manipulate information, statistics, and beliefs. The instrument of mass
communication in the contemporary world has tremendous potential for inducing more modern
images in shaping global politics, culture, and the publics believes. Mass media is both a force for
integration and dispersion and individuation in society. Society as a total is now an easy hostage at
the arms of the media.

However, the global media are now responsible for overseeing the ethical issues, especially when it
comes to Islam. It is now clear that the Western media has launched an intensive campaign against
Islam in the name of a campaign against terror. There is a current obsession with the mainstream
media and academic discourse about Islam and the West. This obsession is tinged with negative
signifiers with the global media's dominance of negative portrayal regarding Islam and Muslims.

Since the end of the Cold War, much media attention has focused on Islam as a disruption globally.
Although Islam is the fastest-growing religion in the West, the West has many stereotypes and
misconceptions about Islam because of the media, prejudice, and ignorance. Islam is often looked
upon as "extremist", "terrorist", or "fundamental" religion.

Today, with limited understanding of Islamic history, the West has identified a new enemy, "radical
Islam, " a stereotype common to Western thought, portraying Muslims as fundamentalists or
potential terrorists. Some of these ideas that Western people have developed about Islam are due to
the West's mass media. Reporters who cover the Muslim world have tiny details about it and
therefore, develop a distorted image of Islam that the Western culture adopts.

For the media to isolate Islam as a religion that fosters terrorism is biased and just plain irresponsible
is the Rebirth of anti-globalization for the Muslim world.

A negative image of Islam is becoming "normal" in Western culture from inaccurate media coverage.
The Western public is often misinformed about Muslims through the images on television, motion
picture screens, social media, magazines, radios, and comic strips on the newspapers, which
promote strong messages among their audiences. Western reporters often say that Muslims are
terrorists.

Since 9/11, the relationship between the Western and Islamic world entered a new stage, especially
from socio-political values. In these conditions, the Western world was linked with individual
freedom, tolerance, and secularism, while Islamic civilization was linked with collective rights,
despotism, individual obligations, and intolerance.
Migration, as one of the most important agents of globalization in today’s world, is at the same time
one of the most important social sources of Islamophobia. The increasing Muslim migration to the
West, especially from the second half of the 20th century, brought about the erosion of the
European character from the cultural point of view of the continent’s native residents. The growing
mass of Muslim settlements in Europe, which began with the movement known as labor migrations,
brought the necessity of living together with a foreign identity that is not culturally European in the
continent. In this respect, the phenomenon of immigration within the field of social interaction, the
facts like “coexistence”, “multiculturalism”, “global citizenship”, “immigrant rights” in the context of
the “assimilation-integration debate” started to be discussed in academic and political environments
as part of “European identity-Islam identity” conflict. Especially in terms of immigrant rights, non-
European Muslim migrants are discriminated against and marginalized on the ethnic and religious
origins, which is in itself a legal issue in today’s world.

Since 9/11, there have also been claims stating that such forms of xenophobia have enveloped the
Arab community in the U.S., often resulting in deportations, revocations of visas, and dispiriting
interrogations at American and European airports.

Globalization means that employers can move jobs from places where wages are high to places
where they are low. They can make products more cheaply that way. Businesswise, the move to a
low-wage area makes even more sense in the absence of import duties, which might otherwise
make bringing the products back home expensive. This is why free-trade agreements, featuring both
low or no duties and freedom of capital flows, are so dear to big business.

The free flow of investment capital out of high-wage countries is accompanied by the free flow of
jobs in the same direction. Cheap goods come back in the other direction, along with the profits.

some of the root causes of Islamophobia as a form of anti-migrant rhetoric, in the context of
globalization. Let’s begin today by connecting globalization to the massive migration of refugees and
economic immigrants to Europe. I focus on Europe because it is here that the great number of
Muslim migrants allows bigots, to rally in defense of “western” or “Christian” or “European” values,
against the foreign “invaders.”

Islamophobia, which is hatred with very old roots, is reinvigorated by the European events even in
the United States and elsewhere. The extent to which Islamophobia and anti-Mexican rhetoric
fertilize the same rhetoric in the U.S. is great, demonstrating that Islamophobia today has at least as
much to do with migration as with religion, and probably more. So before we look at the specifics of
Islamophobia, it behooves us to look at the generalities of migration in the age of globalization.

The rise of racism in Europe in the 2000s is characterized by a wide variety of key themes and
targets; however, Islamophobia against immigrants share a central place with the criminalization of
undocumented migrants and asylum seekers.

The second point concerns the consequences of Islamophobia on European societies. Its effects
reverberate on all immigrant populations, casting a shadow of suspicion and a threat of repression
on them. At the same time, Islamophobia predisposes large sections of the European populations to
the acceptance of discrimination and anti-Muslim racism, thus creating a serious problem of
communication and interaction between populations. It has produced a triple problem throughout
Europe: a problem of public representations of Muslim immigrants; a problem of recognition of this
population in the public sphere; and a problem of relationships between “native” populations and
Muslim populations. It directly affects Muslim immigrants, but indirectly also negatively involves and
affects native populations; its discrimination apparatus humiliates the Muslim population while
poisoning the minds of the native populations, which are pressured, directly or indirectly, and
individually or collectively, to drive a wedge, meant to be unbridgeable between themselves and the
Muslims. Therefore, the attitude towards the Muslim population is a decisive test for western
societies and the highest challenge for anti-racism.

Globalization discourse has influenced the ideology of Islam in many ways, and in general terms, it
can be argued that the discourse of Islamophobia on the discursive opposition of these two facts has
been indisputable.

The hegemony of the domination system through the platforms of globalization discourse, the signs,
the media control, the creation of a consumer society, the spread of the ideals of democracy, the
shift to the idea of human rights, etc., have, on the one hand, in Muslim communities or even
Muslim individuals, has developed its own ideas And, on the other hand, diminishes the general
public's view of Islam, Islamism, and Islam, to gain the most benefit from this first step, and to
stabilize its hegemony in the next step. The system of domination confronts the religion of Islam in
the present day through the spread of Islamophobic discourse. In fact, Islamophobia is a discourse
based on the hegemon of the domination system.