By collecting separate data, the researcher conducted a comparative analysis and discussion of the results in order to highlight how the perception of prejudice from both groups affects them in relation to each other. Rooted in their perception of divided ideologies between East and West, Greeks' views of the Muslim minority living and working in the country are still affected by prejudice and often ignorance. Most studies on perceived prejudice focus on how media portrayals affect the self-perception of target groups rather than on the strategies that said group uses (if any) to reframe its negative identity view (Abrams & Giles, 2007; Banjo, 2013).
This is partly due to the stereotype assault phenomenon (Steel, Spencer & Aronson, 1995), which claims that members of a disadvantaged group are willing to be evaluated and judged based on the negative stereotypes regarding their group. This approach involves a deliberate effort on behalf of people who have residual prejudiced attitudes towards a group to nevertheless favor certain members within this group - in this way they can protect and justify their self-concept as unbiased while at the same time masking true beliefs or tendencies of prejudice ( Carver, Glass & Katz, 1997). Steele and Aronson (1995) argue that these negative effects are reinforced if an individual fears that he/she will be evaluated based on the negative stereotypes regarding his/her group.
Neuhauser argues that it is possible for groups that receive humiliation to be created on the spot, with only an arbitrary selection of characteristics necessary for inclusion (he gives the example of an airport that conducts routine screening of people with green eyes and over 1.80 cm tall – this discrimination creates a group that will be treated differently by others solely because of their unique characteristics). Finally, humiliation of an exemplar of a group is the exhibition of negative behavior towards a person who is considered to be an exemplar of the group.
For Cuperus, the indigenous population is nothing more than one of the 'many cultures', a minority among minorities.” For Poole (2002), Islamophobia is “the contemporary manifestation of orientalist discourse and the construction of the 'other'”. This research focused mainly on the Muslim minority of Thrace and Western Macedonia, and mainly concerns the cities of Ksanthi, Alexandroupolis and Komotini.
According to Turkish data describing the numbers of Muslim minorities after the Treaty of Lausanne, 59,967 lived in Komotini, 42,671 in Ksanthi and 11,744 in Alexandroupolis. By the way, at the time of writing this document, the Muslim Association of Greece has made open complaints about the far-right group “Crypteia”, which, according to the Association, has contacted and openly threatened members of the Muslim minority (In.gr editors, 2018). The newly elected mayor of Alexandroupolis, Ioannis Zaboukis, still has no members of the Muslim minority in him.
Until 1990, a very small number of members of the Muslim minority continued to study because they did not have the adequate language skills to enter Greek universities. When the law was first applied in 1996, 98 candidates succeeded in entering higher education. The Greek Ministry of Education decided to close five minority schools on July 31, according to the head of the Union of Turks of Rhodes, Kos and the Dodecanese, Mustafa Kaimaktsi, because enrollment was extremely low.
He added that Turkey believes it is a basic human right to have schools for the education of Greek Orthodox children in Turkey, even though the number of students is relatively small.
Measuring the perceived prejudice of the Greek ingroup and the Muslim outgroup of Thrace
The more salient the social identity of the minority group (Muslims belonging to the minority group), the more likely they are to perceive prejudicial attitudes and/or discriminatory behavior towards them from the non-majority group (Greeks belonging to of the majority) (Hypothesis 2). The more likely the minority group (Muslims) perceives that it is the target of prejudiced attitudes and/or discriminatory behavior by the majority group (Greeks), the more likely it is to desire collective action or avoidance with group members of the majority (hypothesis 3). Do participants belonging to the Muslim minority group show higher motivation to avoid contact or seek collective action if they perceive they are being prejudiced by the Greek majority group and/or the media?
If we compare the average values of the completed questionnaires for each group, what are the criteria for prejudice, perceived prejudice and evaluation of the media in general. Will members of a minority group, if they perceive the danger of negative evaluation, identify more with the social identity of their group.
The Greek majority group
To begin with, as hypothesized (H1), the statistical analysis showed an inverse correlation between Greek identity and the perceived racism of the Greek majority group (r= -.31, p <0.01), meaning that the more the respondents identified with their group, the less they believed that the Greek majority group expressed racism towards others. In other words, as long as the respondents endorsed the social identity of the ingroup (Greeks), they strove to protect this social identity from negative evaluations (such as characterizations of prejudice). In the same vein, a positive correlation was found between Greek identity and expression of racism against the Muslim minority (r= .24, p < 0.01), meaning that the more fervently the respondents identified as Greek, the more likely they were would adopt prejudiced attitudes towards the Muslim minority.
Finally, the statistical analysis found a positive correlation between Greek identity and views of Muslims as enemies (r = .28, p < .01), meaning that the more respondents identified as members of their own group, the more they believed in the other side. Sarial intergroup relations and intergroup opposition. There was only one notable finding regarding this measure, which described a positive correlation between the perception of racism within the Greek majority group against Muslims and the perception of media stereotypes against Muslims (r= .19, p < .01) , meaning that the more respondents perceived the Greek majority group as biased, the more they believed the media viewed the Muslim minority negatively. Apart from the above-mentioned correlation between Greek identity and prejudiced attitudes towards the Muslim minority, the statistical analysis showed that there was a positive correlation between the respondents' racist tendencies and their belief that Muslims and Christians, as well as Greece and Turkey, were historical enemies . (r=0.16, p<0.05).
Finally, the analysis showed a positive correlation between the respondents' racist tendencies and the perception of how the Greek majority group views Muslims (r= .18, p < 0.01), which means that the more respondents thought that In the group of the Greek majority saw the Muslim minority as racist and discriminatory towards the Greek majority, the more the respondents themselves took prejudiced attitudes. The statistical analysis of the questionnaires showed a positive correlation between negative emotions against the Muslim minority and negative intentions against them (r= .38, p < 0.01), which means that the stronger feelings of anger, frustration and irritation felt by the respondents. towards the Muslim minority, the greater was their intention for collective action against them. Moving on to demographics, statistical analysis revealed a positive correlation between respondents' age and prejudicial opinions towards the Muslim minority group (r= .14, p < 0.05), meaning that older respondents had more pronounced tendencies racist towards the minority. group.
Education was not found to be relevant to any measure, while income was found to be positively correlated with respondents' ladder position (r=.22, p <.05), meaning that the wealthier respondents saw themselves as higher up in society. and overall quality of life.
The Muslim minority group
Perception of collective action by the Muslim minority (2 points) To assess what the respondents thought about the collective action of the minority group, they were asked whether Muslim citizens of Greece:. Influence Greeks' views of Muslims (i), ignore Muslim people (ii), distrust Muslims as law-abiding citizens (iii), portray Muslim citizens in a negative light (iv), portray Greek majority citizens in a positive light (vv), portray Muslims in a way that is not true (vi), employ people belonging to anti-Muslim groups (vii). At the top of the scale are those who are more privileged - those who have the most money, higher education and the best jobs.
Initially, as expected, the statistical analysis showed an inverse relationship between Greek identity and Muslim identity, meaning that the more respondents identified as members of the Muslim group, the less they identified as members of the Greek group ( r= -.28, p <0.01). Finally, according to Dion and the effects of perceived prejudice on identity, the perception of discriminatory behavior could have buffered and strengthened the identification of the respondents with their group. The statistical analysis showed a positive correlation between perceived racism and the perception of the Muslim minority group's collective action (r= .15, p < 0.01), meaning that the more the respondents believed that they and their group were discriminated against, the more they believed that collective action could change the situation.
Older minority group members are more likely to have developed stronger relationships with the majority group, either through personal or professional relationships. This can also be explained if we take into account that one of the respondents' parents may be of Greek origin. Contested Communication Spaces: Rethinking Identities, Boundaries, and Media Roles Among Turkish Speakers in Greece.
Its purpose is to record and register the opinions of the Greek majority and Muslim minority of Greece. I am proud of Greek history The Greek flag means a lot to me I am proud of my history. Expose the citizens of the Greek majority in a positive way. Depicting Muslims in a way that is not true.
