Effects of Islamophobia on the Brain - Dr. Jibran Khokhar | Firm Roots
Transcript
This transcript was auto-generated using AI and may contain misspellings. JazakAllah khair for coming out. This has been a great event. I really enjoyed Zohair's talk in the morning. I'll be taking a slightly different spin but still talking about a lot of what plagues us as a community today. And how often times we usually worry about the physical ramifications of Islamophobia. Graffiti on the masajid, hijab pullings at the subway station, somebody being assaulted, somebody being verbally abused. But what we'll be talking about today is the effects of Islamophobia on the brain and how those might in fact be more insidious. And have more long lasting ramifications than even the physical ones that are still traumatic but possibly affecting the community at a much greater level. And while there isn't specific explicit empirical research showing this, I'll be taking and drawing connections from brain imaging studies, from victims of racism, from social discrimination and how all of those share that same thread and as a result us as a community might be affected by all of this. And how we can do at least something as a community ourselves to, if nothing else, to dampen the impact of this on our psyche and on our brain. So to start off, and we'll be taking it, this is, the talk will be divided in two halves. Anybody know who this figure right there in the middle is? Janice, yes. So Janice is a figure from Greek mythology. And he's the original Two-Face way before Harvey Dent or your disingenuous friend came on the scene.
And what's interesting about Janice is he actually has two faces. And one sort of looks forward to the future and the other one looks to the past. And depending on which face you ask, you would get very different perspectives as you can imagine. And so that's exactly how Islamophobia is. Depending on whether you're the victim, so the Muslim community, or the consumer, you know, the person that's watching Fox News, for example, the effects on your brain are very different. Even though the same brain regions might be involved, even though the same actions might be happening at the level of the brain, the effects of it are very different. And where I want to start off with is talking about what it does to somebody who is a victim, or somebody who identifies with an Islamic identity and as a result is impacted by Islamophobia. And so before I start, I want to preface it by saying that the associations that I'll be talking about are in no means causal. We don't know for sure that Islamophobia is resulting in any of this. But the evidence is strong enough, and the case I'll try to make is the evidence is strong enough, that at the very least, we should be trying to prevent some of the harms for it on our brains and on our community. And so we are, and the case that I'm going to try to make is, we are in the middle of an acute mental health crisis as a community. The rates of mental illness across the spectrum are much higher in the Muslim community than the general public. And so this is the best data that we have.
Unfortunately, we don't have good data when it comes to what the rates of different mental illnesses in the community is. This is probably the best that we have. And so these are a couple of studies. One is from Chicago, the Hundert Center for Health and Human Services. And the other one is from a variety of community social service settings across Illinois to Kentucky. And you'll see that, you probably can see over there, I can't read the numbers from here, so I'll have to look at the screen here. But adjustment disorder, up to 43% of the people coming to the center, which is four times as high as what's seen in the general public. Anxiety disorders at 15%, which is almost twice as much as what's seen out there. 9% for mood disorders, which is also double of what's seen out there. Psychotic disorders at the general population level, and this is what I study in my lab, is the interplay between substance use and mental illness. And specifically in the case of schizophrenia, that's a base rate of 1%. And so psychotic disorders are, in this population at least, showing up at 5%. And the reality is this is probably a gross underestimation for a couple of reasons. Our community does not do well with mental health. We've at least moved past the gin possession explanations that we used to have for it in the past, but there's still a lot of stigma associated with it. So people are not going to report that they are undergoing a mental health crisis. And so these are probably underestimations by all means. And what's scary is the second column of numbers that you see there, it's actually adolescence. So the first one is the general public and the second one is adolescence. And those are, again, really high rates when it comes to everything, and substance use, ADHD, impulse control, eating disorders.
And these are things that are affecting our community and something needs to be done about it. And the thing that I'm going to be talking about is how Islamophobia, as the industry that Dr. Nadler was talking about earlier, has added to our allostatic load. Allostatic load is a concept that basically talks about how stress affects our body and what our body does to adapt to it. And the best parable or example that I can give to help everybody understand this is a glass of water. And this actually fits with the Quran talking about, لا يكلف الله نفسه إلا وسعاه So Allah Subhanahu Wa Ta'ala does not test anybody beyond their capacity. But all of us are constantly in the state where our glass of water is full up to the brim. Or maybe there's a little bit of room left, but it's ready to overflow, ready to spill over. And what Islamophobia does is adds that 5 to 10 milliliters that then brings us all over the edge. All of our glasses spill over as a result of the background stress that we feel because of the state. And we might not even be thinking about it consciously. It doesn't even have to be, and we'll talk about it today, that how we often think about the effects, even when we talk about the psychological effects of Islamophobia, we often think about them in the context of internalizing Islamophobia. And Yaqeen Masha'Allah has talked about it in a few of their articles and videos, how the youth are internalizing Islamophobia. But if you look at some of the research that's come out of the African American community for example,
the racism that they experience has been strongly associated with depression. And that is known to be both through an internalizing mechanism, but also separate from an internalizing mechanism. So both mediated through internalizing and non-internalizing mechanisms. So we'll talk about a little bit of that and how stress actually might be changing both our brain circuitry and resulting in inflammatory or neuroinflammation in the brain that might be then contributing to things like depression and anxiety and PTSD. So while we don't have good data, emerging literature is starting to show that there is an association between incidences of Islamophobia or perceived harassment or perceived discrimination and everything ranging from depression, where the odds ratio is 3.39. So you're three times as likely, and we're not going to get technical with what odds ratios mean, but 3.4 times more likely to have depression if you have gone through being called offensive names as a result of being Muslim. And pretty much all of us can relate to that. But then if you were singled out by law enforcement, be it at the border, be it at the airport, be it on the road, all of those things, that's a 2.5 odds ratio. So you're two and a half times more likely, if you experience one of those events, to be diagnosed with depression. And this is work done by somebody who's a part of Yaqeen, Dr. Altaf Hussain. This is work that he's recently published. In another study, perceived discrimination was a significant risk factor for major depression and generalized anxiety disorder.
So those rates that we were talking about now have been shown that the more perceived discrimination you have experienced in your life, the more depressive symptoms that you have. So at the very least, we have an association that the more you experience in terms of social discrimination or perceived discrimination for being a Muslim, the higher you report when it comes to your symptomology for depression or generalized anxiety disorder. What's also interesting, and this is another thing that our community doesn't talk about at all, and it's all in the hush hush, we put our heads in the sand and not talk about it. But there was a study that was done in Muslim women, and if they experienced an Islamophobic incident or perceived discrimination, they were 1.85, so almost twice as likely to report alcohol use compared to somebody who had it. And so these are, you know, you're starting to see the picture here, that these experiences have an effect. And all of those things that we sort of talk about as idiosyncratic increases in suicidality or mental health or depression, and we don't know what the reason for it is, we don't know why our kids are suffering for it. Now the picture is starting to become a little less blurry. What might be the one cause? And these are all multifactorial things. These are, you know, there's environmental factors, there's genetic factors, but sometimes you just need that second hit. There's second hit hypotheses for schizophrenia, for depression, that there's a genetic component, and then once you add an environmental component to it, once you add that trauma, that insult, that's what then takes you over the line into a diagnosis.
And then lastly, it has also been associated with, significantly associated with subclinical paranoia, and that's often a symptom of psychotic disorders like schizophrenia. And so, this might be a hot take in some ways, but I tried to think about it, and I said, you know, the Prophet ﷺ, أشد ناسي ابتلاءن الأنبياء, right? Like, the people that were tested the most are the Anbiya. And so, I tried thinking about it, like they were tested, they went through social discrimination, they went through racism, they went through Islamophobia essentially at the beginning time of the Prophet ﷺ. He went through Islamophobia. And then, you know, if you think about just the temporal proximity of the Shia'a of Abi Talib, the boycott of Abi Talib that happened, to the Aam Al-Hazn, the year of sadness. Yes, there were two major events that contributed to that. The death of the Prophet's wife and his uncle. But then in addition to that, the trauma from the persecution over that time of the boycott didn't help. It only added to that allostatic load. And so, this isn't something that's just happening now in our world. But because Islamophobia has become such a big part of the narrative, of the rhetoric, of the... It's become a whole industry. And someday, inshallah, when Sheikh Omar visits next, he can break down how much money is spent every year in that industry. This now becomes a reality for all of us. Especially Muslim women. And we often worry about them being the physical targets. They're easily identifiable with the hijab. But there are also known biological vulnerabilities when it comes to depression, when it comes to anxiety,
that are dependent on sex. There are known sex differences that women might be more vulnerable to the effects of some trauma. And that's where I think it makes that perfect storm. And because then, you know, women in our community, because of fear of stigma, be it related to marriage, be it related to family, they aren't even able to seek the help that they might need for all of these things that we're talking about. Aside from those associations, what I wanted to do a little bit of is also give you a crash course on how the brain works and how we can actually study the brain. One of the easiest ways that we have of studying the brain is by using, you know, if you break a shoulder or if you get hurt, you often go for an MRI. And for those of you that have had an MRI, it's not the most pleasant experience. It's a dark tube with loud sounds that you're inside and you're getting imaged for something. You can also do that to image your brain. You can get a window into your brain without having to go through a lot of research and know what might be happening there. And what we can assess through this way is how active certain parts of the brain are and how those active parts of the brain are now communicating with other parts of the brain. And so this study that I'm presenting some of the data from is what's called a resting state functional connectivity study, where a part of the brain is communicating with another part of the brain. It's sort of like the example I often use in my classes is if you were dancing with a dance partner or if you were in a really rhythmic zikr session and you're all in tune with each other. And, you know, the people that are in tune, they'll be, you know, jiving together. And the brain regions, when they jive with each other in terms of their activity, they're thought to be functionally coupled or connected.
And so you can see if these two regions are acting at the same time or being active at the same time, there must be something happening between them that's resulting in that jive. And then other regions are, you know, bad dance partners and they don't jive with each other. And that's when we know that these regions are probably not communicating with each other. So this study is something that was just published last year. They looked at social discrimination and this was not in Muslims. This was even though they talk about the rise in Islamophobia and Islamophobic attacks in the discussion section of it, this was across the spectrum. They had whites, blacks, Latinos, and then people of different socioeconomic statuses as well as sexual orientations. And so people who had experienced some form of social discrimination were compared to people who hadn't experienced social discrimination, outwardly blatant social discrimination. And what they showed was that the brains of the individuals that had gone through social discrimination, there's a part of the brain called the amygdala. This is our threat center of the brain. It's the fear center of the brain. A really nice, some of the first studies that really told us how important the amygdala was, was actually in studies of orphans. And they found that people who were orphans had much bigger amygdalas compared to children who weren't orphans. And that's when they figured out is because your parents are supposed to serve as the protections from outwardly threats, you'll have a small amygdala. But then those who were orphans, they didn't have the parents and their amygdalas were so active and needed to be present that they were hypertrophied or were larger in size at a much earlier age.
And so this is that part of the brain that responds to all sorts of threats. And this brain reading will come up again later when we talk about the brains of the people who are being exposed to Islamophobia as consumers. It's also the one that helps, but it all depends on what the amygdala is communicating with. In this case, the people who experienced social discrimination, they had increased activity in their amygdala, but also they had increased communication between the amygdala and the parts of the brain that play a role in anxiety, that play a role in depression, that play a role in PTSD. And so that all of that circuitry was jacked up, was increased, was ramped up. And that's the state that these individuals felt in. And the data here, so both sides can see, they actually saw a really nice correlation between the exposure to the discrimination and how much activity was happening in these circuits of the brain. So beginning to show that there is, in fact, a relationship between your experience of social discrimination and how these networks in the brain that are important for depression, for anxiety, for PTSD, are being activated by your experience of social discrimination. The question at the end of all of this is whether it's causal. And that's a problem with doing imaging studies or any of these association studies in humans. You can't possibly know for sure that that was the fact. And that's what Zohair was talking about earlier as well, the chicken or the egg question. That's some of the work that we do in our lab is trying to crack some of these chicken or egg questions. But you never know, was it that they had some underlying level of depressive or anxiety-like symptoms
that then maybe made them a target for it? And then the ethics of it, you can't take a person, expose them to social discrimination, and see what happens to their brain. That's not okay. And so that's why we often, and this is the work we do in our lab, is we turn to animal models to try to see whether discrimination or hate or any of this actually results in... in changes in the brain that might be contributing to the course of the mental illness. And you can't get a rat or a mouse to lie down on a couch and tell you what they're feeling. You can't also expose them to angry tweets. But there is a model that is often used to model depression in animals. It's called the social defeat model, and that's what you'll see here. What you do is you take a small black mouse and introduce a large white mouse into the cage. And the white mouse doesn't actually beat up the black mouse. What it does is it takes up more space, eats up all of the food, and essentially bullies the little mouse. And you repeatedly expose the little mouse to this. And then when you look at the brains of the... the behavior and the brains of this small mouse, you see that the mouse shows depressive-like symptoms. It's less wanting to explore novel things. It's less wanting to interact with other social... mice and rats are social creatures. They want to interact with other mice and rats. But then it's more tentative, doesn't want to explore that, doesn't want to do all of those things. And when you look at the brains, you actually see that just these exposures to that aggressor mouse actually result in long-term changes in inflammation within the brain.
And these... these processes start in the brain that then result in those behavioral changes that are indicative of depression. And you know, you might be wondering, can we really model these things in animals? Well, if you think of this, the white mouse tweeting angrily at the black mouse saying, go home or send her home. This is not that bad of a model. It actually captures what's happening in our world today really well. The size difference also is appropriate. So now we'll switch over to the other side. I'm just going to check the time. I guess we're doing okay for time. Is what does it do to the consumer? And here again, we have a lot of really interesting social neuroscience that has been done related to this topic. Repetitive exposure to hate speech, for example, leads to what's called desensitization, where the next time you're exposed to it, it doesn't bother you at all. And so I think the 42, the Jackie Robinson movie, I don't know if anybody's seen it. I haven't seen it, but somebody talks about a scene in this movie where Jackie Robinson, who's the African-American player, is walking out to the field and everybody in the crowd is yelling a derogatory racial slur towards him. And there's a child there. And first he's like feeling really weirded out and awkward about this, like what's happening? And he's feeling scared. And then a few minutes later, he joins in. And he starts saying the same thing. And that's what happens. The repetitive exposure desensitizes you to what's being said.
And then the next time it happens, the next time it happens, you're willing to let go of more and more and more and willing to accept more and more. And that's why, you know, we're in right now, I couldn't have come up with better examples even if I tried. But we're playing a game of limbo with like how low can he go? Right, like how much more are we willing to take? And that's what's happening is because you continue to be desensitized to what's happening. And then what happens is not just that, but then when you're asked to evaluate the victims, over time, your evaluation of those victims becomes lower and lower and your prejudice increase. And these are some really nice studies that were done out of Poland where they exposed people to verbal hate speech. And they saw the effects, the longitudinal effects over time, both as related to desensitization, but also increases in prejudice. Going back to that part of the brain that we were talking about earlier, the amygdala, the threat center. Exposure to threatening language, once again, activates the exact same brain region. But now it becomes important, what are those connecting brain regions that it's connecting to? And instead of connecting to those brain regions that we were talking about earlier, about depression and anxiety and PTSD, instead, now it fires up the brain region that cause you to act violently or towards violence. And it's the same brain region, but now the output is completely different. And so it's that fight or flight response, right? You're afraid, and so that caravan of thugs and rapists that's coming towards the border is going to put you in a state of fear.
They want to take my country away or they want to take my American-ness away or any of that. And that fear then puts you on guard, makes you throw your fists up. And I'm going to put up a fight and I'm not going to let them in. And that's, it's that same brain region that was involved in threat before, but now the output is very different. What else, what also happens is, and this was done really, yeah, some neat studies, where they actually looked at in-group versus out-group feelings, how you felt about, and you know, this is not racial or religious, they were actually looking at sports teams. Whether you, you know, Raptors versus now the Clippers, but you know, how you would feel about an in-group versus an out-group. And what's interesting is that when you see a failure of a fellow, somebody who aligns with you, who's a Raptors fan and they fail at a task, that you found to be painful. Just like the Prophet ﷺ talks about us as believers being like one body. And if somebody is in pain, we all feel the pain. And that's, you know, in-group versus out-group mentality is something that's very much necessary. It's what keeps us alive as humans. We, when we come out of the wombs, when we are born, human babies are much more useless compared to, or much more functional compared to other mammals even. They're not able to protect themselves. They're not able, they need that in-group protection from their social circles to be able to then get to a point that they can survive. So this is survival, right?
And that's why in-group versus out-group mentality is usually beneficial. It's when it gets to the extremes and beyond that it becomes harmful. And from that same study, when they saw that a rival, so a Clippers fan for example, they lost something or had a failure that actually lit up the parts of the brain that are pleasurable. So, like you actually, they felt pleasure, the nucleus accumbens, which is, you know, whenever you see your child running at you or when you have a nice chat with your wife or you drink something really yummy or eat some yummy food, that's the part of the brain that lights up. And that exact part of the brain lights up when you see somebody from an out-group failing. And so that's natural. It's when it becomes pathological, just like Zohair was mentioning earlier, it's when it becomes pathological that it becomes problematic. And then the last thing that acutely modifies our brain's response to hate is our own status. Be it, you know, social factors such as economic scarcity. And that's what, you know, that was the reason we know that somebody got elected. Is because people felt that they were left out. People felt that nobody was paying attention to the coal miners of the world. And that's what then amplifies any effect of the hate speech that you're exposed to. If you are in a state of economic scarcity, then you feel a greater need to preserve that in-group and to put down that out-group. And so this, and this was work, I believe he's Canadian, Emil Bruno, who was at MIT, he did this work, which is a study of what he calls blatant dehumanization. Blatant dehumanization, and this is a really, it's a very simple task that they developed,
but it's so powerful. And I'll read off what, and this is a figure from their paper, it says, people can vary in how human-like they seem. Some people seem highly evolved, whereas others seem no different than lower animals. Use the image below, using the image below, indicate using the sliders, how evolved you consider the average member of each group to be. Anybody want to take a guess on how the results turn out? There you have it. And Muslims and Arabs showed up at the lowest end of that. And you know what's interesting? They actually looked at how temporal proximity to major events that happens, the Boston Marathon bombing, for example, how that changes. And this is what they saw, that if the closer you were, immediately after the attack, that's when you saw the greatest increase in blatant dehumanization for Muslims and Arabs. And that over time, this starts to fade away, but it still remains. And the greatest blatant dehumanization they saw was in this first study related to Muslims and Arabs. Then they followed it up with a second study, where they really wanted to figure out, is this just along the natural spectrum of dislike versus like homogeneity versus heterogeneity? How we feel about in groups versus out groups, or whether this is something different. And this is when they actually used the same task, but then also did some brain imaging with it as well. And what they did was, I'll point here, they added more layers to it. They had Americans versus Europeans, they had Muslims and Arabs,
but then they also added puppies and rats. And so to really add a more real animal, and see how the brain responses and their behaviors related to whether somebody was more human-like or animal-like. And so they would ask Muslims, where do they belong on this evolution scale that they had? Or how much do people like rats or not? Or how much do they like Americans? Or how homogenous Americans are versus Europeans or heterogeneous they are? And then they looked at, I don't know why it turns blue when I go over it, but when they looked at the brain regions that are involved, they found a couple of important brain regions that play a role. So one of them was the inferior frontal cortex, and then the other one was the parietal cortex. And what's interesting is, they were looking at those other measures that we usually have, like versus dislike, dissimilarity, homogeneity. And the only place that you actually see this show up in these brain regions is with this dehumanization scale, that this is something that goes beyond just the normal like, dislike, or homogeneity, heterogeneity scales that all of our brains have. That this is something in fact that's pathological. And what's really interesting is here, when you look, you see a really nice dehumanization dose effect. Where, so in the high ranges, they were talking about Americans, Europeans. In the low human ranges, it was Muslims, gypsies, the Romani people in Europe that are often have been persecuted for basically the longest time. And then the third category that was there was homeless people. And you actually see that their brain, and this is without them saying anything, and this is where it's interesting, right?
When people talk about things, they'll always be sugar-coated. People will never say the wrong things unless they're at a certain rally, and then it's no holds barred. But it's, it's, but their brains are putting the responses to these low human categories as somewhere right between rats and dogs, and Americans and Europeans. And that's, that's scary. And that's sad, and something that we should, and as Yaqeen is trying to do, but try to fight back against what's happening and to see if we can reduce the impact of Islamophobia on our community. And that's what I really wanted to end with, is have a discussion about how we need to be in the corners, you know, in the support of their brother or sister. That's what the Prophet ﷺ wants us to do, and whoever's corner we're in, Allah ﷻ will be in our corner, right? And so what we should be doing to at least, if not tackling Islamophobia, at least don't add more to the glasses that all of us have that are almost all filled anyways. Because the reality is, and we'll talk about this in a second, is that for the brain, hate, whether it's coming from a Muslim or a non-Muslim, it doesn't look very different. And the impacts on the brain aren't all that different. And so we'll talk about that in a second, but when the Qur'an talks about this, it's so cool, you know, that before any of this work was done, the Qur'an tells us this in two different ways. Where the ayat have like parallel structure, but Allah ﷻ talks to us as believers, يَا أَيُّهَا الَّذِينَ آمَنُوا O you who believe.
And then the ayat go in sort of two different directions, when one says, كُونُوا قَوَّمِينَ بِالْقِسْطِ So, O you who believe, stand up for justice. Bearing witness or standing witness towards mankind. And then the other one, that قَوَّمِينَ, that stay steadfast to Allah ﷻ and being witnesses, شُهَدَاء, on justice. And then it talks about two of the sub-causes that come after this, capture the two things that we've been talking about today here. One of them, it says, الَّيَجْنِ مَنَّكُمْ شَنْآ نُقَوْمٍ That do not let your hatred of people stop you from what? الَّا تَعْدِلُ From doing justice. And that's exactly what's happening. When you dehumanize, when you start to see somebody as less, when you start to see them as less than human, it is totally okay and possible for you to then not do justice to them and to discriminate against them. And that's what Allah ﷻ, no matter how much you hate somebody, don't let your brain dehumanize that person for you. Because then it's no holds barred. Then you let whatever happen, your brain will let it slide. And then the other one, it talks about in-groups versus out-groups. It talks about that, you know, that be stand up for justice, bearing witness to mankind. And then it says, وَلَوْ عَلَىٰ نفُسِكُمْ And if it is against yourself, or what are some other in-groups that we talk about. أو الوالدين Your parents. أقربين Your near ones, your relatives, your close ones. And then, be they يَكُنْ قَنِيًّا Be they rich or poor. That's another one. Economic scarcity, we were talking about earlier. All of Allah subhanahu wa ta'ala
tells us to stand up for justice. And that's a, you know, when Allah subhanahu wa ta'ala is giving us that amr, it's an order for all of us to follow suit, and follow through with that. And so, what I wanted to leave everybody with is the unfortunate phenomenon that's existing within our community now. Where we take all of the hate that we get from outside, but then we've got tons of our own to give as well. You know, it can be a vlogger who, you know, did something and then the Muslims come out. It's like, I am the Islam police, I am the Iman police, I am going to, you know, you are ruining our generations, you are doing this and that and the other. And subhanAllah, you know, if you actually took some of the comments, be it a vlogger or be it a famous Muslim cleric, you know, who may have said something in a podcast, and they come out again, the videos come out, the posts come out. And you know, back in the day in the 90s, it used to be PDFs, and for all of us that was TLDR. Nobody read them. But now, oh, you know, we come up with clickbait titles so that everybody clicks on our criticisms of he said this and she said that. And subhanAllah, the hate and, you know, if we took the comments that you see on these YouTube videos, and you disconnected them from the content, and you used it, and then you took comments that are found on articles related to Islam that Islamophobes often comment on, and you use the best machine learning algorithm out there to see if you could tell the difference between what were from Muslims and what wasn't, in terms of the vile, the vitriol, the hate that's there. I don't think the machine learning algorithm could tell the difference. And that's really sad. The cup is already full. The community is hurting. The community is in pain. And we cannot let them off the hook. That we have to uphold our, you know,
banner of righteousness. That which makes it then okay to do whatever we want. Going exactly against what the Prophet sallallahu alayhi wa sallam said, that if you don't have something good to say, then shut up. Yasmut. Like, I don't know. I think that's the right translation. Somebody can correct me. But shut up. And that's what we should all be doing. Is trying to not add to the pain that's already there. You don't want to be the reason that somebody goes from being a subclinical stage to then clinical diagnosis for depression, for generalized anxiety, for PTSD. You don't want to be that reason. Because that's a perfectly good reason for somebody to come on the Day of Judgment and ask for your hasanah. That was their right to have sanity and you took it away from them. So find a better way, a better outlet for that. Follow the religion as nasiha. Go to them themselves instead of making a video about it or commenting and standing behind this internet bravado that all of us stand behind. And that brings me to the end of this. Jazakumullah Khair.
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