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Dr. Abdul Muhsin S. Al-Aqeeli, Head of team of Analyzing British Schoolbooks,General Directorate of Educational Research, Ministry of Education, Kingdom of Saudi Arabia

This research aimed at understanding the Arab and Muslim image in the british textbooks and how these books contribute to establishing a stereotype of Arabs and Muslims in the Western community.

The Team reviewed and examined ninety-seven textbooks. Fifty-five out of these books were requested based on the following specific criteria:

(i) The publisher criterion. These books were requested from the three largest publishing houses in Britain. They are Heinemann, Cambridge and Oxford.

(ii) The scientific specialty criterion, which included three sections: Arts and Linguistics, Social Sciences and Religious Education.

Thirty books were selected for analysis, and the books that had no relation to the image of Arabs and Muslims were discarded. The members used two approaches in their analysis. They were: Content analysis and discourse analysis. The study results were based on a number of themes. They were: the Islamic Theme, the National Theme, the Cultural Theme, and the Social Theme. Particular emphasis, however, was placed on the themes included in the majority of the analyzed books, which formed what may be classified as “components of the conceptual and value structure” produced clearly by the educational discourse in all British textbooks.

3. Concentrating on the written material, i.e. text, documents, and subject titles, and non-written materials, i.e. pictures and maps.

4. Studying pictures, drawings, technical designs, subject titles, and other material, which convey hidden messages and concepts.

5. Examining the meanings and implications of the words, and their emotional, cultural, and religious impact.

6. Studying the hidden messages through exploration of the implicit messages and symbolic codes within the text.

7. Following the selective patterns of presenting the information and employing them within context; and exploring various levels of the cognitive and value discourse in the text.

General stance of the textbook	Neutral	Positive	Negative	Total
Number of books	22	5	3	30
Percentage (*)	73%	17%	10%	100%

The total number of the textbooks approved for public education in britain, which have been subjected to the content and discourse analysis is 30 books.

The analysis results indicate that 73% of the total number of the books had a neutral stance towards Arabs and Muslims.

The analysis results indicate that 17% of the total number of the books had a positive stance towards Arabs and Muslims.

The analysis results indicate that 10% of the total number of the books had a negative stance towards Arabs and Muslims.

……………………………………………
Image of Arabs and Muslims in the British Textbooks

The British textbooks had many Arab and Muslims-related subjects either directly, where Arabs and Muslims are specifically addressed, or indirectly, where they are casually mentioned through a text that necessitates dealing with them. This included various social, religious and cultural aspects, which help to create an image of Arabs or Muslims in the minds of the British school students. The Team, through analyzing the educational textbooks and the qualitative and quantitative study of the contents of such books reached the following conclusions:

The British curriculum introduces Islam to the British school students as one of the religions that have followers in the contemporary world. many textbooks are dedicated to introducing Islam, the history of its emergence and the history of Prophet Mohammed at different school grades.

At first a glance, there doesn’t seem to be an apparent bias against Islam or Muslims. In other words, the textbooks generally do not seek to degrade Islam or Muslims in a direct way; nor do they attribute to Islam or Muslims negative qualities either directly and expressly as Orientalists and media usually do. The general and direct image about Islam in these books reflects both positive and negative stances. The positive aspects of Islam are mentioned in these books with concentration on tolerance and peace. Other textbooks do not present the full background. They only present what is common among religions without consideration of the uniqueness or distinguishing features of Islam. Moreover, there is no direct or clear linkage between Islam and terrorism or fundamentalism, as is often seen in the Western Media.

The above general results summarize the superficial analysis of the textbook contents. On the other hand, deep qualitative and quantitative analysis reveals mental patterns and images diffused within the various discourse levels and conceptual echelons that the books seek to convey and instill in the minds of students.

Before presenting the detailed results of the analysis, it is important to draw attention to three important matters, which marked the British textbooks in presenting Islam and Muslims. This, undoubtedly, will have an effect in shaping the students’ minds and formulating their impressions towards Arabs and Muslims. These three matters have skillfully and efficiently been employed utilizing the hidden message strategy to convey the required stereotype of Arabs and Muslims. They are:

These mechanisms used in presentation provide protection against moral responsibility that may arise from these books towards the others - Arabs or Muslims.

The following is a summary of the most important stereotypes and mental images included in the analyzed books.

- presenting Sufism as representative of Islam or what may be classified as “dominance of the fabulous and mythical mentality in presenting Islam”;

- the Crusades: a cultural or religious war; employing the historical circumstances in justifying aggression; linking Islam and terrorism and fundamentalists; misunderstanding of Jihad “Martyrdom”; and

- the 11 Sept. events and Islam; incorrect information and generalizations as well as injustice in presenting Islam as compared with other religions.

Most of the analyzed books presented Islam focusing only on the abstract ritual aspects that show the Muslim as dissociated from the surrounding world and exclusively dedicated to worship, or even as a dervish. For example, the textbook “Examining Religions: Islam, 1999” presents the image of Islam as made up exclusively of a set of orders and prohibitions (do this, don’t do that; this is permitted (halal) and that is prohibited (Haram). A Western reader who is not familiar with the reality of Islam as a religion of cultural and humanitarian mission will conclude that Islam is no more than a religion of strict rituals and can be limited to the duality of halal and Haram, or ceremonies and rituals. No indication is made of the cultural, civilized and developmental instructions of Islam, which are coupled with the requirements of fulfilling religious obligations. An evidence of this narrow and shorthanded description of Islam is that the topics of prohibitions and worship prevail throughout most of the books. Chapter Nine, for example, is entitled Prohibitions (p. 130) and Chapter Three is dedicated in its entirety to dealing with worship and details of Islamic rituals (pp. 48-74).

2.Presenting Sufism as representative of Islam (prevalence of fabulous and mythical mentality when presenting Islam)

In an attempt to show Sufism as representative of Islam, the total image of Islam, which suits modern requirements of religion, has been replaced by another image that presents it as an irrational religion full of myths. For example, the textbook “Islam, 1999”, dedicated to introducing Islam to British students, has designated chapters for Sufism (as though it is the right Islam), Sufis and Dervish, (pp. 148-152). It deals with Sufism in the United Kingdom and its key leaders, although most of the Sufi practices and ideas do not tally with the true Islam, especially in those aspects where Sufism is characterized by exaggeration in spirituality and unification with the Almighty Allah and in asceticism and relinquishing secular life. This, of course, suggests to the reader the linking of Islam with such ritualistic and mythical thoughts that do not contribute to building culture and civilization. In an attempt to prove consistency between Sufism and Islam, the author indicates that Hujjat Al Islam Al Ghazali asserts that Sufism has a historical relationship connected to Prophet Muhammad, (p. 150).

This shorthanded view of Islam might have been influenced, in one way or another, by some generalized orientalist literature which shows Islam as a religion of spirituality and ritual practices. Therefore, it is claimed that its followers will not be able to build a modern material culture. On the other hand, the intention may be to present Sufism as representative of Islam, as Sufism is able to coexist with Western culture, and many Westerners are interested in the Sufi aspects of the oriental cultures.

The title of this paragraph is the main title of the textbook “The Crusades: Cultures in conflict, 2002”. First, it is important to understand the subtitle of the book in order to be able to identify its consistency with the concepts presented therein. The subtitle: “Cultures in Conflict” tries to insinuate that all campaigns and crusades were mere conflicts and wars between cultures not religions. In other words, it employs the “manipulation of terms” as a language strategy to form concepts through intensive language implications. There is, of course, a big difference between “cultures in Conflict” and “Religions in conflict”. The first, besides the fact that it is misleading and historically inaccurate, reduces the pain of guilt for Westerners towards their ancestors who had committed the tragic killing of Muslims who were attacked in their homeland. It depicts what happened as an understandable and justifiable cultural conflict, because the differences in cultures, and as a possible and normal event that can happen at any time or place and by any nation or race. The second, “Religions in Conflict”, requires from the recipient a thorough acquaintance with rituals and the historical and religious backgrounds in references to both Christianity and Islam. Also, it depicts, in a more historically accurate way the volume of crimes committed against Muslims by Western Christians in the name of religion.

Terrorism, as an international phenomenon, has no religion, home, address or nationality. Yet, there is a tendency in the textbooks to establish an indirect connection between Islam and terrorism within the context of war, violence, and killing, which contradicts other religions (further details will be provided hereunder in tackling “partiality pro Jews”). The textbook “Examining Religions: Islam, 1999” provides an example of this correlation. The author concluded the book by referring to “fear of terrorism”, (p. 145) in the last unit which is titled a “Worldwide Islam”. Undoubtedly, presenting fear of terrorism under the title of Islam will clearly leave a strong impression about the relationship between terrorism and Islam. This explains the expression “Employing the general context of the subject to create a link in the students’ minds” used in the introduction to this study. For example, the textbook “The Arab-Israeli Conflict, 2003” does not tackle Israeli terrorism. Rather, it links militant groups and Islam and points out that these groups are admired by the poor who look to them as heroes, (p. 154). The author exceeds the objective and scientific limit when he states that only a few Muslims are against these extremist groups, (p. 155). It is clear that this judgment is prejudiced and unscientific, as there is no evidence for these allegations, which are just an incorrect generalization. Strangely enough, the book does not mention the judgment of Islam against acts committed in its name, but keeps silent. One more thing to mention about this book is that it was published in 1999. What could it possibly say after the 11 Sep. events?

The tendency of the books to reinforce the connection between violence and Islam in the students’ minds is reflected through the continued repetition of such a relation between them. For example, the textbook “Religions in the World, 2002” states the following under the title “Is Islam a Religion of violence?”

“Quite often news stories about terrorism and war include Muslims. For example, we hear of Muslim Palestinian groups who blow up buses in Israel, and of Muslim terrorists who plant bombs at airports or hijack planes. These Muslims tend to be extremists, but the news stories can give the impression that they represent mainline Islam and that it is a violent religion”, (p. 61).

The textbook “Modern World Religion: Islam, 2002” starts by tackling the subject of Jihad in a neutral way, but it concludes by saying “However, jihad can also result in a violent struggle in order to establish the Islamic way of life”, (p. 55). This way of describing jihad and its purpose may lead to an understanding that jihad is an expansionist movement which aims at dominating other nations, or a means of destruction. It also may lead to an understanding that it forces people to lead a certain way of life.

indisputably, accuracy and validity of information are basic things in compiling any textbook. Also, accurate information is the minimum requirement in presenting a true and valid image about any subject. Yet, some textbooks still present erroneous information about Arabs and Muslims and a distorted image in the British students’ minds about them. This information includes basic matters of the underlying beliefs, important practical judgments, and some historical facts. For example, the textbook “Islam, 1999” presents erroneous judgments regarding buying meat and foodstuff from stores, (p. 91). It assures that Muslims do not buy meat unless they know it is legal (halal) and slaughtered in accordance with the Islamic way. If they can’t get halal meat, they are obliged to follow a vegetarian diet, even if they don’t want to. Needless to say, this is not true for the majority of the Muslims. The juristic rule adopted by the majority allows eating meat slaughtered by the people of the Book.

The analysis indicates that Islam is very much ignored in comparison with other religions. In examining the views of religions in many aspects, the share of Islam is very limited. This of course is inappropriate in view of the large number of its followers or the thoroughness of its concepts. It gets to a point of cultural interference between Islam and Christianity. For example, the textbook “Learning from Religions 3” tackles Motives in various religions, Chapter 2, p. 22. It puts forward the views of Sikhism, Hinduism, Christianity, and Janism. Janism is an unpopular religion in India. It does not meet the criteria set by the book in selecting religions. On the other hand, it totally ignores Islam. Such an omission is obviously intentional. The Islamic concepts regarding the subject of motives are clear and detailed in a way unparalleled in other religions referred to by the book.

- using such terms as the Middle East and North Africa instead of the Arab World;

Some of the British textbooks have one thing in common, which is describing Palestine as the land of the Jews since the dawn of history. Arabs and Muslims are just foreigners who came as invaders. These books try to convince the young students and others that the relation between the Jews and Palestine is old, continuous and inevitable. They are coherent and form two sides of the same coin. An example for that is the title of Unit 2 “Palestine and the Jews - from Biblical to modern times” of the textbook “The Arab-Israeli conflict, 2003”. This unit insists on the historical right of the Jews in Palestine and that, according to the book: “The Jewish people played an important part in the history of Palestine for many centuries before the birth of Christ…Under the kings David and Solomon, the Jews reached a peak of power in the 10th century before Christ”, (p. 8). (The author here emphasizes that the Jew existed and ruled Palestine many centuries before the birth of Christ).

This urgency in accentuating the long term existence of the Jews in Palestine is intended to support the Jewish view that what the Jews are doing today in Palestine is just the retrieval of their natural rights. The author also attempts to support this by ancient events and historical incidents, which are as old as history. On the other hand, the book illustrates its ignorance of the Arab and Islamic existence in Palestine. The author adds: “In the seventh century, Palestine was conquered by the Arab followers of the Prophet Muhammad. They brought a new religion- Islam and a new language- Arabic… The Arab conquest led to the creation of the Arab Palestinian people. During the middle ages, Palestine had an Arabic-speaking Muslim majority“, (P. 8).

The purpose may be to convey an implied message to the effect that Arabs and Muslims are outsiders in the land of Palestine as compared with the Jews especially that this information comes directly after emphasizing the ancient Jewish existence in Palestine. It is apparent here that the author implicitly makes a comparison between the Jews, Arab and Muslims as to who has the right to claim Palestine.

In the context of sympathy with the Jews and their right in the land of Palestine, the textbook “The Crusades: Cultures in Conflict, 2002” indicates that the Jews were expelled from Jerusalem, and the land was seized by a wicked race (referring to the Muslims), (P. 17). The book tries to give false credibility to this information by relating it to its historical source.

The textbook “The Arab-Israeli Conflict, 2003” employs religious references, signs and myths to support the claim of the Jews’ prior right to the land of Palestine as if it were an inevitable divine right and a preordained fate for them. They, according to the book, must strive to retrieve the land and fulfill the divine will. This skillful exploitation of religious myths is an attempt to impart an aura of sanctity and purity on the Jewish claims in Palestine before the Western consciousness (especially the young generations) as a nonnegotiable and holy religious necessity taking into consideration that the majority of the British students are of Judeo-Christian background.

An example of employing religious myths is that the author of the above-mentioned book gives a title in bold letters and a different color from other titles and texts, which reads: “A God-given land”. He expressly tackles the relation between the Jews and Palestine as a God-given land. Under this title, the author reports that: “The Jewish version of this period is told in the Bible. It describes how God chose Jews as his special people and gave them the land of Israel”, (p. 8).

Here is another attempt to convey an implicit message to elevate the Israeli versions of events about Palestine from mere allegations and historical stories, which are subject to discussion, negotiation, and even refutation into religious postulates that have holy and sound bases in the holy Book. In addition, the text that “God chose the Jews as his special people”, (on religious basis) implies a hidden message, which is the inferiority of other races - Arab and Muslims - in the overall context of the book that addresses the Arab-Israeli conflict.

3. using such terms as the Middle East and North Africa instead of the Arab World

The book “The Crusades: Cultures in Conflict, 2002” hardly mentions any of the Arab countries whether as one entity or separate countries although the main theme of the book is the Crusades which occurred in the heart of the Arab World. In lieu of that, the book uses the term “Middle East and North Africa”. This, in fact, is a sign of the desire to dissociate the Arab or Islamic involvement in the Palestinian issue. The aim is to describe it as a political issue, and, as such, to be considered a political conflict like any other political conflict that happens in the world; but not an occupation of land and the displacement of a nation without any lawful basis.

A biased emphasis prevails over most of the books when mentioning the Jews’ history, religion, or conflict with Arabs. In general, there is a partiality towards the State of Israel and the Jews. This is clear through concentrating on the Jews’ suffering in many textbooks, in addition to describing them as civilized and developed (which will be discussed later). This is noted in presenting abstract historical events like talking about the crucifixion of Jesus (peace be upon him). In the textbook “Christianity, 1995”, the author avoids identifying those who sought to kill Jesus - the Jews as told by the Bible, (p. 6).

Describing Muslims as an isolated community, which cannot peacefully coexist with other communities, is the dominant tune in British textbooks. It suggests that it is difficult for them to mix with British society. This is clear from pointing out the following matters:

- exaggeration in focusing on the worship and spiritual characteristics of Islam;

- isolating Islam from its civilization and cultural influence in the modern times, as mentioned in the textbook “Examining Religion: Islam, 1999”, which may produce an inaccurate image of Islamic social status.

The textbooks describe the Muslims as an isolated regressive society because of these Islamic prohibitions that affect their ability to associate and socially mix with their non-Muslim neighbors, (p. 91).

Moreover, the author presents wrong judgments regarding buying meat and foodstuff from stores. He assures that Muslims do not buy meat unless they know it is legal (halal) and slaughtered in accordance with the Islamic way.

“The food laws may affect Muslims’ ability to mix socially with their non-Muslim neighbors. They (Muslims) must not buy meat unless they know it is halal. If they can’t get halal meat, they are obliged to follow a vegetarian diet even if they don’t want to”, (p. 91).

The Arab-Israeli conflict is an important issue in the relation between Arabs and Muslims and the West in general, and with Britain in particular. The analyzed textbooks show a big gap on this issue. They seek to confirm the right of the Jews in Palestine based on the divine right and the historical right and on the persecution practiced against the Jews in Europe. The books do not present an objective insight of the present-day roots of the Arab-Israeli conflict and the immigration of the Jews to the Arab land of Palestine.

a. The textbooks avoid using the word “occupation” in describing the occupation of Palestinian towns and villages by Jewish groups. They do not recognize Israel as an occupying country. On the other hand, some books insist on using the term “allegation” in describing the Palestinian rejection of the Jewish occupation. This fact is best represented in the textbooks “The Arab-Israeli Conflict, 2003” and “Citizenship in Action 2003”, (p. 87).

b. The sequence of the events in the two above-mentioned books implies that the Palestinians are the aggressors and the Israelis are only defending themselves; or that they are only forced to respond to the prevailing situation. This is an implication for the reader that the Palestinians are responsible for the violent actions in Palestine.

The Arabs are not directly referred to as a nation or race, but only as Arab countries, especially in addressing the Arab-Israeli conflict. Although there is no apparent and direct attempt to instill negative attitudes about them, it is noted that they are referred to in a negative way, which helps in forming a bad image of them and enhances the common stereotype that prevails in the Western culture about Arabs. These books always link Arabs and backwardness, defeat, failure and humiliation; and insist that they are not qualified for progress and victory, etc. This attitude is presented clearly in the textbook “The Arab-Israeli conflict, 1997”. The pictures provided in the book play a big role. It is well known that pictures have more influence than words, especially with the youngsters. Arabs are presented in the pictures as defeated, captured, refugees, or in a primitive and uncivilized condition. For example, the same book displays picture of a group of civilians taken to jail by British soldiers, (p. 15), and another picture of a group of Egyptian POWs crowded together in an Israeli military vehicle in a shameful way, (p. 34). These pictures will draw in the mind of British students a picture of someone who is used to being humiliated as if backwardness, failure and inability to advance are his everlasting fate.

- dealing with historical events and personalities … objectivism or subjectivism;

- overlooking Muslim personalities and heritage and highlighting the heritage of other religions;

Most of the textbooks present Christianity through the tolerance of Jesus (peace be upon him) and his spirituality; and Judaism through the suffering of the Jews in the course of history. On the other hand, they present Islam in terms of disputes and wars in an exaggerated way. For example, the textbook “Examining Religions: Islam, 1999” includes some indications that suggest the connection between Islam and the social and intellectual conflicts and disputes starting with the orthodox caliphs, the assassination of Omar, Othman and Ali (pp. 142-145). The exercises include questions regarding the assassination of Othman and Ali, (p. 145). Further, the same page has a question on the reasons for the Muslims’ resentment of the Caliph Othman. The book dedicates pages 146 and 147 to tackling the Sunni-Shiite division and the death of Al Hasan bin Ali (by poison) and Al Hussein. It is true that some events presented in the book are correct from a historical point of view. However, what is noticeable here is that it concentrates on the bloodshed and the killings and their tragic end, as if the early Islamic stage were just a period of disputes between the companions of the Prophet Muhammad. Moreover, there is ignorance of the cultural and humanitarian side of that period. The book, moreover, does not mention those political and cultural empires that Islam and Muslim had built and that ruled east and west for a long period of time and had enlightened the world with justice and science.

The book gives a quick description of some of the social, national and Islamic movements in the Islamic and Arab world. It describes these movements as (Conflict within Islam), (p.155). It does not consider these movements as social, political and cultural movements, but as Islamic disputes that fight each other.

It is tragic that this way of presenting Islam since its early stages and up to the present day may pass to the students an implied negative message that reduces Islamic history to one period that is marked by seemingly constant bloodshed, disputes and never ending conflicts.

One of the remarkable things that prevail in the British textbooks is the domination of Christianity. That’s understandable. There is a tendency to highlight the Christian personalities in charity and relief work and in societies that call for peace. Numerous examples taken from the Christian heritage are given in many subjects. However, this occurs in contexts intended to present all religions.

For example, it is noted in the textbook “Themes in RE, Learning from Religions 2, 2002” that the Christian feature prevails and dominates over most of the discussed subjects. In the context of tolerance and forgiveness of others, the author cited a story that had been told by Jesus (Peace be upon him). On the other hand, there are numerous clearer Islamic texts in the holy Quran or the Traditions of Prophet Muhammad (Peace be upon him), which he did not mention, (p. 5).

The same book deals with treating people in a different way (p. 9). It cited a story of the American minister, Martin Luther King and a word from Jesus although there are a wide variety of examples from outside Christianity, and Islam in particular. Also, the book talks about the importance of contemplation in life, (p. 61), the cited example was about going to the church. This concentration is noted in many places in the book, which contradicts its title, (learning from religions) and its intended purpose.

3. Presentation of historical events and personalities … objectivism and subjectivism

It is worth differentiating between the concept of objectivism and that of subjectivity. The first means the objective study of events and persons in their accurate historical frame without intermingling of the objective with the subjective, i. e, presenting the facts without any partiality. Accuracy, as much as possible, must be sought. Subjectivity, on the other hand, means adapting the presentation of events and persons in a way that better serves the ideological and political purposes of the writer. Here, the distance and differences disappear between the subjective (inclination, desire and purposes of the writer) and the objective (studied subject or personality). Consequently, the writer endues the personality with all the characteristics and features that are consistent with his purposes. He selects the way of presentation that better achieves his goals in dealing with the subject. Examining how these concepts are manipulated in the textbook “The Crusades: Cultures in Conflict, 2002” reveals that subjectivity occurs in two forms:

(1)The book presents two contradicting images of the Islamic leader, Salahuddin Al Ayyoubi, (p. 35). The first one presents him as a short man with a nice beard. Although he had a sad face, he was a smiling man whose smile removed tension from those to whom he was talking. Also, he was handsome, gentle and generous to his visitors; he treated people with great respect even if they were pagans. The second image does not only present him negatively; it expressly declares that his positive image as a great Islamic leader was limited to those Muslims who admired him because he destroyed the Christiana states. The paragraph continues to assert that:

“…but many Muslims at the time did not share this view of him. They have pictured him as manipulating Islam to win power for himself and his family and only then launching his highly cost adventure”, (p. 35).

First, subjectivity is apparent as the book designates a large space to present the positive image of Salahuddin without refuting the negative image. Then it directly responds in a negative way. This may be an attempt to pass an implied message regarding the personality of Salahuddin. Second, the positive character traits with which Salahuddin was described were not more than common human traits that most people share. They do not differentiate a leader or a hero from others. The negative traits are cunningly presented and strongly delineated as they include political malice, immoral opportunism, and trading with Islam, i.e., exploiting what is holy and honorable to reach and achieve narrow political goals. Third, the book does not use the same method, i.e. presenting two contradictory points of view in dealing with Christian leaders and persons, although the periods of the Crusades were full of all kinds of corruption. Fourth, the book claims to be objective through the authentication of those two images of Salahuddin from two different references. Here the effect of interference of the subjective with the objective becomes apparent through the writer’s deliberately choosing to pass hidden messages, which suggests to the recipients (students) that what they read is the authenticated historical truth.

(2)The second form of manipulating subjectivity is the perceptible contrast in the choice of words and the structuring of events in describing the Muslims’ battles and the Crusaders’ battles. For conquests made by Seljuk Muslims, the book uses terms such as invasion, destruction, and spreading fear. It also provides a dreadful and disgusting description of bloodshed in every place and walking over the dead bodies, (pp. 12, 13 and 16). On the other hand, the terms used for the Crusades (although they were not less ugly and bloody than Seljuks’ wars) are less intensive, such as war announcement, start of war, defense and resistance, (pp. 18 and 20). The Crusades often link their goals with such reasons as the restoration of Jerusalem and executing the divine will to confer a sacred justification on their wars and to suggest the absurdity of the Seljuks wars as if wars appreciate morals or have meanings! Another significant point that must be mentioned is that the Seljuks are described in the book as illiterate, Bedouin, Turkish Muslims, (p. 15).

Accurate analysis has been made of the views, concepts and discourses that prevailed in the textbook “The Arab-Israeli Conflict, 2003). It revealed an implied marginalizing of the history, culture, and issues of Arabs and Muslims, compared with the centralism and historical superiority of the Jews, the justice of their cause, and their priority in Palestine. In addition to this, an in-depth analysis of the hidden content reveals the following:

i. The textbook provides a detailed history of the Jews in the world in general and in Palestine in particular. Unit 2 (pages 8 and on) is dedicated to discussing the history or the Jew. Unit 3 deals with the Zionist Movement as a successful, political ideology. This may imply a message that reflects the concept of political uniqueness of the Jews. Arabs and Muslims’ history and culture are not mentioned at all, as if they were not worth mentioning, regardless of their ancient history and culture.

ii. Concentration on the religious particularity of the Jews, as they are linked with the land of Palestine and are, as a race, superior to all other races, because, according to the book, they are chosen by God Who had granted them the land of Israel.

iii. There is a suggestion of the superiority of the Jewish mentality and its ability to establish Zionism which was able to rally the dispersed Jews, establish a state for them, and achieve the dream of the Jews in going back to Palestine. This is supported by the textbook “The Arab-Israeli Conflict, 2003” which states that many Israeli leaders see the only reason behind the establishment of the state of Israel is the creation of the Zionist Movement in the nineteenth century and not the Nazi offenses against the Jews (p. 15). Added to that is the ability of the Jews to manipulate the Holocaust in enlisting public opinion in Britain and the USA in their favor, (pp. 18, 19).

This is particularly apparent in emphasizing Jewish technological and military superiority, as reflected in the textbook “The Arab-Israeli Conflict, 1997). It displays the picture of a home-made armored vehicle and a group of soldiers who have been well trained by a British expert.

iv. Showing Israel as a small state surrounded by its enemy neighbors of Arabs and Muslims. However, Israel conquered and humiliated them in its wars against them. Moreover, three Arab countries, Egypt, Jordan and Syria, lost large territories in the six-day war in the year 1967 as well as the remaining part of Palestine. But in the 1973 war Israel was surprisingly attacked while they were celebrating the Crossing Day where most of the military units were not ready. However, Israel was able to win the war at the end and it was determined to continue the war but due to the intensive American pressure, Israel stopped the war. (“The Arab-Israeli Conflict, 2003”, pp. 34, 35).

5. Overlooking Islamic personalities and heritage and Highlighting the Heritage of Other Religions

Overlooking Islamic personalities and marginalizing the Islamic heritage are among the noteworthy matters in the analyzed books. Numerous stories and incidents are taken from all religions. However, not a single story is quoted from the Islamic heritage, although it proliferates with famous stories from the biography of prophet Muhammad (peace be upon him), which would greatly enhance and illustrate the concepts brought up by the books. The textbook “Islam, 1995” introduced Prophet Muhammad and mentioned some parts of his biography, which are limited to the historical sequences. However, nothing is mentioned about him in dealing with social, cultural and moral subjects. Other books provide many quotations of other religions’ personalities, such as Moses and Jesus (peace be upon them), or even Buddha and less famous Hindu and Sikh personalities. As an example of that, the textbook “Themes in RE: Learning from Religions 2, 2002” relates a number of stories. From Sikhism, it relates the story of the Sikh who saved the life of the Buddhist Priest Dalai Lama, (p. 10). It also tells the story of the Sikh with the rich man in Lahore, (p. 13), the story of the Sikh soldier who helped his enemies, (p. 24); and the story of the Sikh with the milkman, (p. 53), and other stories.

Objectivity disappears from some of the textbooks in employing the language and presenting criticism of the concepts and issues handled by the text. This point can be better clarified by the following points from the textbook “The Arab-Israeli Conflict - 2003”:

i. Exaggerated use of negative expressions in dealing with Arabs, such as: defeated, destroyed, humiliated, occupied, refused, ignored, etc. The language context concerning the Jews falls under the positive and productive indicative lexicon such as: won, built, established, received, constructed, organized, activated, controlled, and advanced, in addition to numerous other characteristics they are described with.

ii.Avoidance of the criticism in the language that deals with Israel and the Jews and what they have been committing against the Palestinians for centuries. The book just narrates a general description without any criticisms or blame.

iii. Direct and indirect support for establishing the State of Israel; enhancing the Israeli historical and religious legitimacy; total neglect of the Palestinian issue, legitimacy, and the suffering of its people. In dealing with the Balfour Declaration, the book mentions nothing that relates to the Palestinian issue. Rather, it addresses this declaration through the Jews and British interests. The Jew Weizman persuaded Balfour to further persuade the British Cabinet of this idea of establishing a Jewish state in Palestine. This would help Britain to win WW1 by drawing the USA to support it, (p. 12).

iv. Attempt to link Christianity and Judaism, which suggests that the Jews are close to the Christians and, therefore, they deserve support. This can also be interpreted as an attempt to build a positive attitude towards the Jews. The textbook “The Arab-Israeli Conflict, 2003”states that Jesus (peace be upon him) who died in the year 29 A.D was Jewish as so were his followers, (p. 8). The textbook “Christianity, 1995” also provides this piece of information, (p. 6).

- the refugees and minorities, racial discrimination, human rights, slavery, the veil, and polygamy.

The textbook “Examining Religion: Islam, 1999” keeps on repeating the stereotypical image of Arabs and Muslims, which is presently copied in the Western educational and media means. It is intended to spread the human image of Arabs and Muslims as mere poor people living in the desert, riding camels and grazing sheep. Two well-produced pictures occupy page 2. The first one shows a camel led by a man in an arid desert; while the second shows a man wearing traditional Arab garment grazing sheep in a barren desert and mountain area that has no sign of life. Providing these two pictures at the beginning of the book (p. 2) may have a hidden function, which is to activate the stereotypic image engraved in the students’ memory of Arabs and Muslims before starting with the contents of the book. This molded image will control and direct (or program) the recipients’ reactions towards formulating specific concepts.

In addition, this stereotypical image is misleading and does not correspond with the current life of Arabs and Muslims. The camel and desert life is no longer existent, except in the museum of history. It seems that insisting on this image is intended to picture the Arab and Muslim world as an eternally static and unchanging world which is engulfed in stagnation and which is out of touch with the world around it and with the times.

To support the notion of Bedouin and backwardness, the textbook “Comprehension to GCSE, 1998” provides a passage about a journey in the desert in an Arab country, as it appears from the image and the names of places. Arabs are mentioned several times. Moreover, the passage includes a picture (page 60) of Bedouins sleeping in the desert in a way that reflects poverty, underdevelopment, and primitiveness. In addition, the picture suggests fecklessness and lack of energy as they are shown sleeping in an unorganized way using the ground as a bed and almost covered with sand.

The textbook “The Crusades: Cultures in conflict, 2002) acknowledges that the Crusades played a role in forming a distorted image of Muslims in the modern Western mind. The psychological results and impact of these campaigns are present till today, even in an unconscious way. On the other hand, the book indicates that Muslims still look on the West as an enemy, because of the Crusade campaigns, (p. 61).

Based on the analysis results of the public education textbooks in Britain, and the distorted image of Arabs and Muslims in such books, the research team submits the following recommendations:

1. Coordinating with the Arabic and Islamic communities in Britain to exert the maximum efforts needed to change the contents of those books which reflect bias against Islam and Muslims, with emphasis on developing dialogue, coexistence and mutual respect mechanisms with the others to achieve this goal.

2. Convening international conferences addressed at the Arab/West relationship to discuss the future results of the contents of the textbooks in providing incorrect images of Arabs and Muslims in the minds of the new generations in the West; the impact of such images on the Arab/West relationships in general; and the mechanism of improving such relationships.

3. Publicizing the results of this study in the various Western media for the purpose of conveying a specific message that Arabs and Muslims seek to have peace, coexistence and tolerance with others. The contents of the public education textbooks, which include an incorrect stereotypical image of Arabs and Muslims does not serve these objectives.

4. Establishing a permanent committee at the Ministry of Education to be entrusted with the task of reviewing the textbooks of other Western countries; submit relevant studies for further discussion of the image of Islam, Muslims and Arabs contained therein; and submit the necessary recommendations to correct the mistaken concepts included in such textbooks.

5. Coordinating with the Saudi academies and Islamic centers abroad to establish units to follow up on the respective educational textbooks.

6. Coordinating with the scientific institutions, universities, and research centers in the West to prepare studies about the Arab and Muslim image in the educational textbooks and to establish the means of improving such image.

7. Conducting studies aimed at tracking the source of formulating the Arab and Muslim image in the British educational curriculum.

8. Conducting analytical studies of the Arab and Muslim images in other Western countries and comparing them with the results of this study.

9. Highlighting in the educational textbooks and the Arabic and Islamic media the tolerance of Islam, its coexistence values and its respect of other peoples and religions.

10. supporting and encouraging Arab and Muslim researchers and writers to increase their productivity and to publish it through international and reputed publishers in the USA.

11. Providing the Saudi Ministry of Foreign Affairs and embassies in the Western countries with the results of this study so that they may find remedies for its negative results using the appropriate means as may be suitable for their respective communities and in accordance with the proper discourse to enlighten the Arab and Muslim images in such communities.

12. Utilizing IT in establishing TV and radio channels in various languages to include programs that address the targeted communities to correct the image of Islam in accordance with an advanced media strategy. The present media and satellite channels may also be used for this purpose.

13. Establishing WEB sites to address the western communities for the purpose of correcting the Arab and Muslim images.

14. Benefiting from the experience of the research team who prepared this study in performing tasks of relevance to this important aspect.

15. Conducting one or more studies about the Arab and Muslim images in the religious educational textbooks in the USA and comparing them with the results of this study.

16. benefiting from the methods of preparation of the highly professional and technical textbooks in Britain in preparing local textbooks.