american muslims
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2021 ◽  
pp. 009164712110385
Author(s):  
Angela M. Sabates

To date, research on Christians’ attitudes toward Muslims has generally focused on the cognitive components of these attitudes. Based on Eagly and Chaiken’s conceptualization of the ABC Model of Attitudes, this study extended that research by considering multiple evaluative aspects of attitudes. Relevant questionnaires from a larger study of 209 self-identified Christians were used to predict attitudes toward American Muslims. It was hypothesized that adding a behavioral component beyond the cognitive would significantly increase prediction of attitudes toward Muslims in the United States. Drawing on research on related prejudices, it was also predicted that the often-neglected affect of disgust would significantly increase the prediction of attitudes toward Muslims beyond only combining behavioral and cognitive factors. In this study, behavioral factors included engagement with people of different faiths, while cognitive factors included dogmatism and endorsement of Christian nationalism. A hierarchical regression analysis indicated that combining behavioral with cognitive components significantly increased the prediction of American Christians’ attitudes toward American Muslims. Yet, further adding the affective component of physical disgust beyond the cognitive and behavioral components did not significantly increase predictive power. Implications of these findings for the Christian church and American society at large are addressed in the light of the important social implications of understanding attitudes toward Muslims. The need for future research to emphasize the multifaceted nature of anti-Muslim attitudes is also discussed.


Author(s):  
Parin Dossa

The long history of Islam in the United States is not well understood. The first Muslims to come to this country were African slaves followed by Muslims from the Ottoman Empire. As time went by, other Muslims from different parts of the world followed suit. Today, Muslims form part of the sociocultural and religious diversity of US society. A unique feature of this community is its diversity, a function of different schools of thought as well as different migration trajectories in terms of ethnicity, gender, age, class, and countries of origin. Its diversity has generated a rich body of knowledge on health care that can enrich the American biomedical model. Yet, this knowledge has been subjugated and remains unrecognized owing to structural exclusion of Muslims exacerbated by 9/11. The aim of this article is to highlight health beliefs and practices of American Muslims with the view to recognizing their contribution to American society, leading to greater acceptance of this community. In sum, beyond addressing systemic exclusion, it is important to recognize that American Muslims have a long history and richness in understanding health in diverse sociocultural milieus in Islam that can and should be recognized in clinical care.


2021 ◽  
pp. 107769902110315
Author(s):  
Lawrence Pintak ◽  
Brian J. Bowe ◽  
Jonathan Albright

In the 2018 U.S. midterm elections, an unprecedented number of American Muslims ran for public office, including the first two Muslim women elected to Congress. This study analyzes the anti-Muslim/anti-immigrant Twitter discourse surrounding Ilhan Omar, one of these two successful candidates. The results identify three categories of accounts that linked Omar to clusters of accounts that shaped the Islamophobia/xenophobic narrative: Influencers, Amplifiers, and Icons. This cadre of accounts played a synergistic and disproportionate role in raising the level of hate speech as a vast network containing a high proportion of apparently inauthentic accounts magnified the messages generated by a handful of provocateurs.


2021 ◽  
Vol 49 (1) ◽  
pp. 183-198
Author(s):  
Abdurrahman Toyese Adesokan ◽  
Abdullah Yusof ◽  
Aizan Ali @ Mat Zin

Islamic theory of moral is in congruent with the Universal theory of moral. Noble characters and morals are the most essential path of Prophet Muhammed as he said “I was not sent except to perfect moral characters”. This work will examine the effects of Islamic morals in propagating Islam in America to the level of winning the souls of American leaders including their presidents, that are canvassing for Islam as an acceptable peaceful religion in the West. The article will be supported through the research methodology of qualitative and the review of series of literatures that secured the credibility and the integrities that benefited Islam in the West. Moreover, moral character encourages the appreciation that is consider as a motivation for better performance, which American Muslims enjoy.


2021 ◽  
Vol 16 (1) ◽  
pp. 99-109
Author(s):  
İbrahim Karataş

Surveys show that, in the United States, Americans have a less favorable view of Muslims due to various reasons as opposed to American Muslims who conversely favor the American state and population. In line with this fact, this study tries to understand whether the Turkish community living in the US has different views about Americans than American Muslims do. This study makes a comparison because not all ethnic groups in the American Muslim community have the same views about Americans. While analyzing the Turkish community’s perceptions, this study also analyzes the views Americans and Muslim Americans have towards each other. The study compares previous surveys with the survey conducted among Turks living in the US and concludes that Muslims generally have the same perceptions regarding Americans. It also reveals that aside from the basic reasons which result in a negative view towards Muslims, being a small community and fragmented are two significant factors that damage the image of Muslims. In addition, it reveals that a lack of knowledge about each other increases negative perceptions.


2021 ◽  
Author(s):  
Valentina Cantori

Abstract How do American Muslims practice inclusivity and bridge religious differences in U.S. civic life? Sociological research on bridging focuses mostly on bridging efforts on the part of majority groups, leaving unanswered the timely question of if and how inclusivity is practiced by minority groups, particularly religious minorities, in U.S. civic spaces. Drawing on participant observation among two Muslim groups in Los Angeles, this paper identifies two practices of inclusivity that participants adopt to bridge religious difference: the interreligious heritage practice and the shared ethics practice. Both practices simultaneously draw and diffuse group boundaries, emphasize sameness, albeit using different sets of religious meanings, and are grounded in an understanding of civic spaces as implicitly exclusionary of minorities. I find that these practices can create tension points in the pursuit of mutual understanding and create textures of meanings that operate differently depending on the situation and the participants in the interaction.


2021 ◽  
pp. 72-90
Author(s):  
Emily Cury

This chapter talks about the impacts the US government's targeting of American Muslims have on the organizations that aim to speak on their behalf. It highlights government policies associated with the War on Terror that wreaked havoc on Muslim communities but have resulted in a new political structure of opportunity for Muslim American advocacy groups. It also explains how being targeted as an out-group has solidified perceptions of, and attachments to, a Muslim American collective identity. The chapter delves into Muslim American organizations that gained previously unimaginable degrees of visibility and access to the policy process, the media, and sources of funding. It points out how anti-Muslim discrimination had the unintended consequence of providing US Muslim organizations with opportunities to access the policymaking process, make claims on the state as an American minority group, and communicate a Muslim American collective identity.


2021 ◽  
pp. 143-150
Author(s):  
Emily Cury

This chapter reviews the main sources of contention over advocacy and the rights of representation in the Muslim American community. By relying on existing survey data, the chapter gauges the degree to which Muslim advocacy organizations reflect and represent the interests of their constituents on a variety of policy issues. It also discusses how US Muslim organizations are constrained by two rationales: the logic of membership or the need to respond to their constituents' preferences and the logic of influence or the need to focus on issues that appeal to the policy establishment. The chapter highlights the advocacy on questions of Islamophobia and anti-Muslim discrimination that are highly reflective of the interests and preferences of American Muslims. It explains how national-level advocacy organizations are less representative of the preferences of American Muslims when it comes to foreign policy.


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