Islamophobia from an American Muslim Perspective

2018 ◽  
pp. 209-219
Author(s):  
Rania Awaad ◽  
Sara Maklad ◽  
Imman Musa
Keyword(s):  
Author(s):  
Muna Ali

This introductory chapter presents three vignettes that illustrate the four narratives that frame this book: the notion of an identity crisis among young Muslims, the purported conflict between a “pure or true” Islam and a “cultural” Islam, an alleged “Islamization of America,” and the imperative for creating an American Muslim community and culture. It also sketches the methodology employed in the book, detailing the centrality of a narrative framework from the inception of this project to its methods, the challenges encountered, the analysis, and ultimately to the production of this ethnographic narrative. This beginning chapter argues that narrative is a particularly useful way to examine identity.


Author(s):  
Harold D. Morales

Chapter 2 examines a second Latino Muslim wave consisting of prominent organizations like PIEDAD (a Piety women’s group), the Latino American Dawah Organization (LADO), and the Los Angeles Latino Muslim Association (LALMA). PIEDAD was founded in 1988 as a support group by and for women in Florida. LADO was founded in 1997 as a network for the dissemination of Islamic information to Latino audiences via Internet technologies. LALMA was founded in 1999 as a Qur’anic study group in Los Angeles. All three organizations were inspired by the work and stories developed by the Alianza Islámica but also moved away from the first Latino Muslim paradigm in unique ways. The new organizations concentrated almost exclusively on the production and study of information, they worked within rather than autonomously from broader American Muslim groups, and they developed within a distinct historical context.


2018 ◽  
Vol 57 (5) ◽  
pp. 1717-1730 ◽  
Author(s):  
Mustafa Ahmed ◽  
Paul Kubilis ◽  
Aasim Padela

2010 ◽  
Vol 17 (2) ◽  
pp. 191-209 ◽  
Author(s):  
Smeeta Mishra ◽  
Faegheh Shirazi

2017 ◽  
Vol 10 (1) ◽  
pp. 3-30 ◽  
Author(s):  
Aubrey Westfall ◽  
Özge Çelik Russell ◽  
Bozena Welborne ◽  
Sarah Tobin

AbstractThis article explores the relationship between headcovering and women's political participation through an original online survey of 1,917 Muslim-American women. As a visible marker of religious group identity, wearing the headscarf can orient the integration of Muslim women into the American political system via its impact on the openness of their associational life. Our survey respondents who cover are more likely to form insular, strong ties with predominantly Muslim friend networks, which decreased their likelihood of voting and affiliating with a political party. Interestingly, frequency of mosque attendance across both covered and uncovered respondents is associated with a higher probability of political participation, an effect noted in other religious institutions in the United States. Yet, mosque attendance can simultaneously decrease the political engagement of congregants if they are steered into exclusively religious friend groups. This discovery reveals a tension within American Muslim religious life and elaborates on the role of religious institutions vs. social networks in politically mobilizing Muslim-Americans.


LEKSIKA ◽  
2020 ◽  
Vol 14 (2) ◽  
pp. 83
Author(s):  
Nur Asiyah

Identity is significant issue in the world. Pakistani-American Muslim women faced the problems of identity because they got different treatment in the society. This study reveals how do Pakistani-American Muslim women negotiate their identity and the result of negotiation? This research was done under descriptive qualitative research. The data of the research are the words, phrases, and sentences from diasporic literature entitled Saffron Dreams by Shaila Abdullah that published in 2009.  To analyze the data, this study used postcolonial theory based on Bhabha’s hybridity and Tomey’s identity negotiation concept. Based on the research, it is found that Pakistan American Muslim women negotiate their identity by mindful negotiation namely adapting American culture and shaping hybrid identity. They change their fashion style by putting off their veils. They replace Arabic name into American style to hide their religious identity. In building the house they American building with Arabian nuance. On the other hand, in assimilating the culture to get a job, Pakistani American Muslim women must fight harder because of the striking differences in culture and the idealism they believe in.


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