Have you ever asked yourself what the world think about you just because you were born in a certain nation? Of course that there are a variety of common national stereotypes about the inhabitants of various nations, held by inhabitants of other nations. Such stereotypes are usually prejudicial and often ill-informed, and often overlap with ethnic or racial stereotypes. However, some stereotypes may be positive.

The article summarizes the major negative Christian stereotypes corroborated and confirmed through years of research.

Participants including a Christian and an atheist, were surveyed on adjectives corresponding to Agreeableness and Conscientiousness. Regardless of participant religiosity, atheist targets were rated as being lower in Agreeableness and Conscientiousness relative to those labeled as Christians.

According to the research, which was launched to coincide with International Men's Day, Aussie blokes are romantics who increasingly value time with their families.

The article discusses a general attitude of nonchalance among Australians. According to the author, if it were possible for all Australians to be united by a single trait, it would be being laidback in the face of danger as well as non-danger. Their nonchalance began with the 19th-century stereotype of the Australian bush settler, always stoic in the face of drought, flood and other calamity.

Australia's population surpassed 23 million on Tuesday. And as the country's numbers change, so does its image - you can forget Crocodile Dundee, for a start.

Around the world, people are raised not to stereotype others. Nevertheless, they often define their own cultural identity by stereotyping themselves. Not only do the stereotypes provide the behavioural model that individuals seek to emulate, they also provide a sense of commonality that makes people feel that they are part of a community. This article explores Australian stereotypes.

Australian Human Rights Commission president Gillian Triggs today urged politicians to avoid the "false stereotype that Muslims seeking Australia's protection are potential terrorists" in the wake of attacks overseas.

This article discusses the common misconceptions about the Middle East and Islam.

While they share a common religion, Australian Muslims are a culturally and linguistically diverse group. Around two-thirds were born overseas in countries such as Lebanon, Turkey, Afghanistan, Bosnia-Herzegovina, Pakistan, Indonesia, Iraq, Bangladesh, Iran, Fiji, Cyprus, Somalia, Egypt and Malaysia. Despite the stereotype that all Muslims are of Arab or Middle-Eastern background, less than 20% of Australian Muslims were born in Middle Eastern or Arab countries. A significant number come from Asia, Europe and Africa. They speak a range of languages such as Arabic, Turkish, Persian (Farsi), Bosnian, Bahasa Indonesia, Begali, Malay, Dari, Albanian,
Hindi, Kurdish and Pashtu. Most Australian Muslims are Sunni but there is a significant minority of Shi’ite Muslims and smaller numbers of Bektashis, Ahmadis, Alawis and Druze.’

There are 1.6 billion Muslim people worldwide and an estimated 2.75 million Muslims living in the United States. Islam is currently the second largest religion in the world next to Christianity. Despite the fact that there are so many Muslims in the world, in many places there is a lack of understanding about Muslim people and Islam.

We investigate Americans’ stereotypes of Muslims. We distinguish specific dimensions of stereotypes and find that negative stereotypes relating to violence and trustworthiness are commonplace. Furthermore, these stereotypes have consequences: those with less favorable views of Muslims, especially in terms of violence and trustworthiness, are more likely to support several aspects of the War on Terror. Our findings contrast with some previous research that emphasizes the role of a generalized ethnocentrism, rather than specific stereotypes of Muslims, in explaining public opinion in this domain. We argue that citizens do use specific stereotypes when there is a close correspondence between the dimension of the stereotype and the policy in question.