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Muslim Americans

American Jihad

Among the many definitions of jihad are a “war or struggle against unbelievers” and “a crusade for a principle or belief.”  An American jihad would reawaken in American citizens the certain knowledge that our Constitution is a sacred document that better defines and preserves the liberty and autonomy of human beings than the charter of any other nation on earth. An American jihad would embrace the correct belief that if every nation on earth were governed by freely elected leaders and by our Constitution, the world would be a far better place. And an American jihad would not only hope for this outcome, but work toward it.  In grade schools there would be the teaching of the truth that the founding of our nation and its survival in the face of communism and fascism weren’t just good luck or good planning, but preordained by our commitment to the truth about the essential nature of man. And would embrace the certain knowledge that history will eventually spread our values all over the globe.  There would be unabashedly fund pro-democracy movements around the world, partly with government funding and partly with donations from American citizens. Through these donations, there is seeking to double the budgets of the CIA and our Special Forces, seek to fund an international mercenary force for good and provide our veterans unparalleled health care.  We would accept the fact that an American jihad could mean boots on the ground in many places in the world where human rights are being denigrated and horrors are unfolding. Because wherever leaders and movements appear that seek to trample upon the human spirit, we have a God-given right to intervene.  An American jihad would never condone terrorist acts of violence against our adversaries or the targeting of people simply because their beliefs are different from ours.  An American jihad would turn back and topple the terrible self-loathing in our citizens set in motion by President Obama, beginning with his “apology tour”.  An American jihad would make every tax dollar a tithing and the squandering of those dollars a sin. An American jihad would make every hour spent working in an American company — or founding one — an offering. An American jihad would make every teacher of American history not only a public servant, but a servant of the Truth.  There is a need for the spirit of an American jihad to properly invite, intensify and focus our intentions to preserve, protect and defend our Constitution here at home, and to seek to spread its principles abroad.

 

 

 

 

http://www.meforum.org/1465/american-jihad

http://www.latimes.com/entertainment/tv/la-et-st-american-jihad-review-20170325-story.html

 

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Chobni Founder

Hamdi Ulukaya is a billionaire Turkish businessman living in the United States. Ulukaya is the owner, founder, Chairman, and CEO of Chobani, the #1-selling strained yogurt brand in the United States. When he bought a defunct Kraft factory in upstate New York with a loose plan to launch a yogurt company, Chobani founder Hamdi Ulukaya, who now has an estimated net worth of $1.1 billion, didn’t have a clue how to proceed. Rather than sitting around, he simply started.  “I did not know business. Innovation, marketing, branding, financing — I had no idea of those,” Ulukaya said at the Fast Company Innovation Festival late last year. The first handful of employees “were looking at me, saying, ‘OK, what do we do now?’  “So I said, ‘We’ll go to the Ace Hardware store and buy some white, blue and red paint.’ That was strategy number one: We’re going to paint the wall outside. (One) guy, very quiet, says, ‘Hamdi, tell me you have better ideas than this one. This wall hasn’t been painted for the last 30 years. Why do you care?’ I said, ‘Mike, I don’t have a second plan.’ I just thought the wall needed the paint! “I did not have any other ideas how I was going to make it to the next month. Painting that wall became our thing. (Now) we never sit around and wait and wonder, ‘What are we going to do next?’  “We always come up with the ideas while we are doing something. It turns out that’s the way I am. I just don’t like sitting around and waiting and thinking. I always repeat this: Rumi said, ‘When you start walking the way, the way appears.’ It really does. The motion of painting the walls — you start coming up with the ideas. By the end of the summer, the building looked better than before. We were proud of ourselves with the thing that we’d done. And that led to the next thing.”

During this past election season, the extreme right has a problem with Chobani: In its view, too many of those employees are refugees.   Ulukaya is currently employing more than 300 refugees in his factories, starting a foundation to help migrants, and traveling to the Greek island of Lesbos to witness the crisis firsthand — he and his company have been targeted with racist attacks on social media and conspiratorial articles on websites including Breitbart News.  Now there are calls to boycott Chobani. Ulukaya and the company have been taunted with racist epithets on Twitter and Facebook. Fringe websites have published false stories claiming  Ulukaya wants “to drown the United States in Muslims.” And the mayor of Twin Falls has received death threats, partly as a result of his support for Chobani. “What’s happening with Chobani is one more flash point in this battle between the voices of xenophobia and the voices advocating a rational immigration policy,” said Cecillia Wang, director of the Immigrants’ Rights Project at the American Civil Liberties Union.  It is Ulukaya’s thinking that “The minute a refugee has a job, that’s the minute they stop being a refugee,”.  Ulukaya signed the Giving Pledge, promising to give away a majority of his fortune to assist refugees.

These companies are looking to provide resettled refuges with the ability to live happy and productive lives.  Chobani’s work with refugees went largely unnoticed until this January, when Mr. Ulukaya spoke at the World Economic Forum in Davos, Switzerland. His message — that corporations needed to do more to assist refugees — broke through the high-minded rhetoric.  Chobani has pledged to help other companies learn how to effectively integrate refugees into a work force.  With Chobani at the head of this new learning process, other companies all over the country will soon begin to understand that refugees are in need of help and a fresh start.  There are many Muslim refugees that have begun working at Chobani due to the fact that this company alone helps people to build a new life for them selves in America.

 

http://www.cbsnews.com/news/chobani-yogurt-billionaire-founder-on-creating-jobs-in-america/

 

First Generation Muslim Americans

First Generation Muslim American

A causal-comparative study was done to explore  the acculturation and its effects on the psychodynamics of first generation Arab-American Muslim women born and raised in the United States. These first generation women what seemed to be torn between the Old World customs of their parents and modern American traditions.  These women faced a major identity challenge in trying to balance their two worlds. The premise of this study was that Arab Muslim mothers’ levels of acculturation will affect the levels of acculturation of their first generation Arab-American Muslim daughters. It was also expected that the level of maternal cultural identification would affect the acculturation level of the first generation Arab-American Muslim daughter. Finally, it is anticipated that the first generation Arab-American Muslim daughter’s level of acculturation would affect her attachment level to her immigrant Arab Muslim mother.   The findings appeared to support the hypothesis that the level of acculturation of the immigrant Arab Muslim mother is positively correlated with the level of acculturation of her first generation Arab-American Muslim daughter. A second hypothesis that the level of maternal cultural identification would affect the acculturation level of her first generation Arab-American Muslim daughter was not supported. Also, results did not support the third hypothesis that the acculturation level of first generation Arab-American Muslim daughters would affect her attachment level with her immigrant Arab Muslim mother. So in the conclusion of this study, first generation daughters alike will have greater insight into their own psychodynamics to aid in both their identity formation and their appreciation for their cultural differences.  

Although there is the view that the first and second generations of immigrants will be the ones living a better life, there are views that these generations of Muslims are more likely to be swayed into the radical terrorist organizations.  The latest instance of the second-generation terrorist syndrome played out in Orlando, Florida, over the weekend when Omar Mateen, son of immigrants from Afghanistan, went on a jihad-inspired rampage, killing 49 people and wounding 53 others in the worst mass shooting in U.S. history.  Authorities claimed that Mateen had played with the idea of  other terrorist groups, but declared his allegiance to the Islamic State on the morning he started his killing spree.  There are many other’s who have fallen into the same path as Mateen such as: one of the San Bernardino, California terrorists who was the son of Pakistanis; Nadir Soofi, one of two men who attacked a drawing competition in Garland, Texas, last year and whose father was from Pakistan; and then-Maj. Nidal Hassan, the child of Palestinian immigrants whose shooting rampage at Fort Hood, Texas, in 2009 set off the modern round of deadly lone-wolf attacks.  “Historically, the ‘high stress’ generation for American immigrants has been second generation,” said former CIA Director Michael V. Hayden. “Mom and Pop can rely on the culture of where they came from. Their grandchildren will be (more or less) thoroughly American. The generation in between, though, is anchored neither in the old or in the new. They often are searching for self or identity beyond self.”

Then there are those who pull away from the faith that their parents believe in.  For those making the choice to depart from their parents’ faith, the decision can be traumatic and hugely disruptive to the family.  In some cases it has even torn families apart.  Kamran, a first generation Afghan-American, is religious but sometimes pushes the boundaries of Muslim practices by participating in things like drinking and dating.  All activities that are looked down upon in the Muslim community.   Another point of view is that of Tasneem, a first generation South Asian-American, who grew up deeply religious, but now struggles to find her place in the Muslim community. Zahra Noorbakhsh, a first generation Iranian-American, expresses herself by performing a one woman show about finding her own brand of liberal, secular Islam.

Age and gender distribution of Muslims in the United States

  • Age 18 – 29: 29%
  • Age 30 – 49: 48%
  • Age 50 – 64: 18%
  • Age 65: + /  5%
  • Male: 54%
  • Female: 46%

Level of Education / Muslims / General Public

  • Graduate Study / 10% / 9%
  • College Graduate / 14% / 16%
  • Some College / 23% / 29%
  • High School Diploma /32% / 30%
  • No High School Diploma / 21% / 16%

Annual Household Income / Muslims / General Public

  • $100,000 / 16% / 17%
  • $75,000 – $95,000 / 10% / 11%
  • $50,000 – $74,999 / 15% / 16%
  • $30,000 – $49,999 / 24% / 23%
  • Less than $30,000 / 35% / 33%

http://www.universal-publishers.com/book.php?method=ISBN&book=1581123590

http://www.washingtontimes.com/news/2016/jun/13/second-generation-americans-proving-most-fruitful-/

http://www.wnyc.org/story/muslim-americans/

https://iraq.usembassy.gov/resources/information/current/american/statistical.html

Muslim Businesses in the American Economy

Muslim Businesses in the American Economy

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Muslim American income and education levels generally mirror the mainstream public. 27% own their own businesses. 23% are job creators, employing more than 5 people full-time. 10% of America’s 200,000 medical doctors are Muslim.  I tried to find out how many U.S. lawyers, school teachers, housewives, nurses, and cab drivers happen to be Muslim, but the few studies that offer such information was outdated.  Although sometimes the absent data was what stood out. For example, 50% of American Muslims were not born here, a majority from the older generations.  In the 1990s, turmoil in Somalia sent 50,000 refugees to Minnesota. Near-equatorial Somalis have done well in the snowy north. According to the Minneapolis Star Tribune, Muslim women business owners there are driving the growth of one of the largest Somali business centers in America.  Out of 175 clothing stores, hair salons, henna shops, and restaurants, 150 are owned by women. Somali unemployment in Minnesota has dropped from 20% in 2010 to 6% in 2013. At a rival Somali mall across town, in a building with leopards painted on the side, 36 of the 47 business have female owners.  So not only are these businesses being ran successfully by Muslim Americans, but also by Muslim women.  A refugee with a Pakistani background and a knack for making and marketing natural foods. Moved on from the idea of making Spring water into yogurt to  in 2007  idea for Halal foods, what Hebrew National had done for Kosher products: meet the needs of a specific religious community, one with dietary restrictions and trained taste buds, while appealing to “the concentric ring” of other consumers inclined to favor carefully handled foods.

By 2014 his company, Saffron Road, had fifty different products, a close partnership with the Whole Foods chain, and annual sales of around $35 million.  

Grameen helps women who live in poverty start small businesses to build better lives for their families. It offers small loans, training, and support to fight poverty and transform communities in the USA.   Eight years ago it was easier for women to get a fresh start on their business because Grameen was just opening, and now it is more difficult.  But thanks to communities such as some in Washington there are efforts to not only shop local, but also shop Muslim.  The top five local Muslim shops in the area of this promotion would be:  “Robali Halal Meat & Deli, Mawadda Cafe, Amin International Grocery & Deli, Somali Cafe, and Olympic Express.”

Most of the young Muslims are second generation, their parents have struggled to provide them good education and foundation. The hard work is now paying off and the creativity is seen in many startups which is now shaping the discourse of American Muslims and their entrepreneurship spirit. Some companies are developing mainstream products, some are developing products focused on social responsibility and the demand which exists amongst American Muslims.  Only time can tell if they will be successful with the support of only 6 to 7 Million American Muslims.Thanks to AMCC I was able to find the top seven Muslim owned businesses and what they provide for the community.  These companies would be:

Islamic Finance and Sharia Compliant Investments

  • Amana Mutual Funds
  • Guidance Residential Mortgage
  • Zayan Takaful Insurance
  • University Islamic Financial Bank

Islamic Clothing and Muslim Lifestyle

  • MuslimGear
  • Shukr Clothing

Digital Marketing

  • Muslim AdNetwork

Halal Food & Travel

  • Crescent Halal
  • Midamar
  • HalalTrip

Franchise

  • Edible Arrangement

Islamic Education and Arabic learning

  • Bayyinah
  • AlMaghrib Institute
  • Foundation for Knowledge and Development

Islamic Media and Entertainment Products

  • Astrolabe
  • SoundVision

http://www.huffingtonpost.com/michael-wolfe/muslim-biz-entrepreneurs-_b_9548540.html

http://gosouthseattle.com/2017/01/shop-local-16-muslim-owned-businesses-in-south-seattle/

http://americanmuslimconsumer.com/blog/16-creative-companies-by-american-muslims/

Muslim American Society

The Muslim American Society (MAS) is a foundation that’s mission is to move people to strive for God consciousness, liberty, and justice, and to convey Islam with utmost clarity. With a vision of a virtuous and just American society.  MAS was established in 1993 as a non-profit organization.  The Muslim American Society  is a dynamic charitable, religious, social, cultural, and educational, organization. MAS has expanded to more than 50 chapters across the United States. MAS offers unique programs and services that seek to better the individual and in turn, the greater society by imparting Islamic knowledge, promoting community service, and engaging in political activism.  Over the past twenty years, MAS has grown into a nationally recognized grassroots movement, and  by cooperating and collaborating with other organizations, MAS has expanded its reach into thousands of communities across the United States.  Because MAS is a  grassroots organization, it gains strength from its members and volunteers. Membership entitles an individual to participate in the decision making process of their local chapter, to hold key leadership positions, and gain access to numerous resources provided by their local chapter and MAS National.   Membership in MAS is open to all Muslims in the United States who are committed to the MAS mission and vision.

The Quran Institute is a section of MAS that was founded to help students of all ages to properly understand, recite, and memorize the Quran.  MAS sees that the understanding of the meaning of the Quran, which conveys Islam’s teachings, is essential.  As the MAS official website states “The importance of ensuring that future generations of American Muslims can understand and capably recite the Quran cannot be overemphasized. Having the ability to read and understand the Quran in its purest form in the Arabic language empowers young Muslims and provides them with the tools they need to connect to the Holy Book to find answers to life’s everyday questions.”  The programs are led by experienced teachers, who have their Ijazah which is a certification that a person has mastered the recitation and memorization of the Quran. These teachers utilize a variety of techniques to engage the students, young and old, in an effective and friendly manner, in order to help these students become closer to their God and his teachings.

Another section in MAS is the Forty Hadith of Imam Nawawi; an organization that is an effort to rejuvenate the study of Imam Nawawi’s 40 Hadith while also  providing Islamic workers/activists with authentic translation, commentary, and inspiration for implementation in our modern context.  Members are placed in weekly “halaqas or usrahs” to develop a working understanding of Islam.  With in these teachings it is thought that “The Arabic term ‘ilm translates to knowledge, but the word has a broader definition than its English counterpart. ‘Ilm encompasses theory, action, and education whereas in English, knowledge is defined as merely the awareness of facts, truths, and principles.” stated by the official MAS website.  As Abu Bakr said, “without knowledge action is useless and knowledge without action is futile.”  MAS believes very strongly that action must be based on knowledge, and that knowledge must produce action.

MAS has officially established the Immigrant Justice Center in December of 2009, which allows legal representatives  to provide legal services to low-income immigrants, refugees and asylum seekers.  Within this unit of MAS it the belief is that all of people deserve the opportunity to improve our lives. every year this department helps ensure this opportunity for nearly hundreds of people around the United States who are undocumented, searching for stability, or seeking safety.  MAS partners with lawmakers and organizations to shape public policies that fit the needs of struggling immigrants.

There have been some major milestones for MAS over the past twenty years.  A few of them being:  “Trained over 1,500 federal, state and local law enforcement officers in an outreach effort to build healthy relations between law enforcement and the American Muslim community; Outreach Director awarded by the Justice Department for the quality of these trainings. First American Muslim organization to hold a Citizen Civil Rights Hearing on Capitol Hill which was co-chaired by the Chairman of the Judiciary Committee, Congressman John Conyers.  Trained over 7,000 civic and community activists.  Cited by CNN and other media outlets for positive programs dealing with youth on the key issues of extremism, violence, hate and intolerance.  Presented at the Parliament of the World’s Religions in Melbourne, Australia Plenary speaker at an international conference on nuclear abolition, peace, and sustainable development in New York City.  Hosted a Muslim Community Action Forum with the Governor of Massachusetts with the attendance of over 1,000 community members.”

http://www.masijc.org/

http://www.muslimamericansociety.org/section/latest-news/

Social Media

Social media has opened up new doors, enabling democracy to spread across international boarders. On December 17, 2010, democratic fervor spread across North Africa and the Middle East when a vegitible merchant steped in front of a building and lit himself on fire to portest the government.  One of the sources that had a huge impact in the fall of governments and the giving rise to civil wars all over Egypt and Libya, was social media.  Social media has gained the power to put a human face on political oppression.  The merchants story of self-immolation was one of several stories told and retold on Facebook, Twitter, and YouTube in ways that inspired dissidents to organize protests, criticize their governments, and spread ideas about democracy.  Social media has played an essential role in the jihsdidts operational strategy in Syria and Iraq, and beyond.  One of the major sites is Twitter.  Twitter accounts of 59 Western-origin fighters known to be in Syria were found to be promoting terrorist organizations.

Social media isn’t always a bad thing, just like everything else in the world social media used in moderation with the right motives can be useful for many different reasons other than terrorist organizations, and posting pictures of what your dinner looked like the night before.  Through the use of social media, American Muslims have created a national platform for themselves individually and collectively, to express their diverse opinions and personalities to fellow Americans.  With the speed in which the social network works, Muslims can amplify their voices online, making the most of their platforms to reach the largest and also, the most beneficial audiences.  “There is no editor or gatekeeper who determines what we can say, how we say it, and when on social media, making it the most accessible form of media in the history of the world.” says an advocate social media poster.  For those who are using the vast social network to speak out on issues that are in dire need for attention, there are some major steps that need to be taken in order to keep the credibility that every campaign needs to be successful.  Fact checking, for example, can make or break your reputation online, passing along false information can quickly eat away at the trust people place in the social standpoint.  And you may also soon find yourself left surrounded by false information with no followers.  By adhering to the same high standards that are required for journalists, can help writers to compete in a world where reliable information is king.  One Muslim writer stated that, “It requires a network of people working together to share one another’s content. Being generous with our own platforms as we engage with each other will only make our efforts exponentially effective. It’s not necessary to agree 100% with what another Muslim says or does in order to have a mutually beneficial relationship with him/her on social media. Our greater goal is to amplify our entire community and share our diverse viewpoints, and that can only be done through cooperative effort.”

Like I stated before the use of social media is completely up to the user, there are positives that can create change and peace, then there are posts that pursue hatred and Islamophobia ideas.  Twitter and Facebook data provide key insights into the prevalence of anti-Muslim hate speech online. Like Google Trends data, studies suggest that the relative popularity of hate speech on social media serves as an early warning sign of instability and potential violence.  On Twitter there are anti-Muslim hashtags going around, some of them being ‘#islamistheproblem
#stopislam
#banislam
#bansharia
#islamisevil
#deportallmuslims
#badmuslims
#dangerousmuslims
#noislam
#killallmuslims
#fuckmuslims
#muslimsterrorists
#attackamosque”.  While the anti-Islamihobia hashtags are circulation through the social media sites there are much fewer ones.  Some of the positive hashtags are,”#islamophobia
#weareallmuslim
#stophate
#humanitywins
#racism”.

 

 

https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2595096

http://www.tandfonline.com/doi/abs/10.1080/1057610x.2014.974948

http://amandaquraishi.com/muslims-online/why-american-muslims-need-social-media/

http://www.cjr.org/tow_center_reports/hate_terrorism_trump_election_social_media_

american_muslims.php

 

 

SYNTHISIS ESSAY

 

Throughout American history there has never been an attack as tragic and life changing for citizens all over the nation, as the attacks on September 11 2001.  The 9/11 attacks have taken a toll on the lives of many different citizens across the country.  The families of those who died in the buildings, the first responders, and the everyday citizens, along with religious believers.  The lives of Muslim Americans would never be the same again.  The way that they practice, the way that they interact with the public, as well as the way Muslim children are treated at school by their teachers and other children.  There are some out there that believe that the Islamic religion teaches hatred and are based off of radical ideas.  Bringing in the view that America was attacked by Muslims with radical idea, but these views are also connecting those who do not agree or believe these radical ideas.  Despite these claims there are hate crimes and discrimination problems going on with Muslim families all over the country, and it is a problem that demands attention now more than ever.  

 

The phrase “Radical Islam” takes on a new meaning after the 9/11 attacks.  Around 18 month ago according to source 1 (New York Times When a Phrase Takes On A New Meaning: ‘Radical Islam’ Explained) President Obama and his team avoid using the phrase Radical Islam.  Source 2, (War on ISIS: Who’s doing what?) explains what steps are being taken when dealing with the defeat of the terrorist group ISIS.  By using the term ‘Radical Islam’ there is a connection being made between ISIS terrorists and Muslims who practice the Islamic religion.  Shadi Hamid fa scholar at the Brookings Institution in Washington comments that “ the phrase has worrisome connotations, potentially maligning all Muslims or Islam itself.” (source 1).   There is a sense with anti-Muslim campaigners such at “ Ben Carson, who insisted that Muslims should be barred from the presidency, Mr. Cruz, urging Syrian refugees if they are Muslim to be refused, and our current president Trump who invented the phrase ‘Radical Islam’ with a new meaning (source 1). Trump also claims that “he witnessed ‘thousands’ of people ‘cheering’ in New Jersey following the September 11, 2001” attacks (source 6).   Author of source 1, Max Fisher writes that ‘Radical Islamic violence’ condemns a religion and leaves an impression that the interpretations of Islam that are specifically against violence, with in those who practice the Islamic religion, are non-existent.  Then within some eyes the labeling of ISIS as ‘Radical Islam legitimizes the groups claims to represent an entire religion when in fact most of ISIS’s victims are in fact Muslim.  As source 1 explains there are only 38% of Americans that know personally someone who is Muslim according to a 2014 Pew poll, meaning that by labeling these terrorist groups ‘Radical Islam’s’ it is a way to make sense of the rise of the Islamic State for those who do not understand what is completely going on with the fight against ISIS.  There are different attacks all over the country post-9/11.  The mass San Bernardino, California in late 2015, and the terrorist attacks in Paris. “38 of the attacks were regarded as anti-Islamic” (Source 6).  There is also no evidence that labeling ISIS has legitimized the groups claims, it does make an impact on those who are citizens of the United States practicing the Islamic religion.  These claims lump these American citizens into the same group at the radicals. Leaving the Muslim community open for harassment, in November 2015 source 5 saw over 17 anti-Muslim incidents at mosques with the rising amount of terrorists aligned with the Islamic State recently killing 130 people in Paris.  There are hate crimes going on all over the country against American Muslims unabated, and the political rhetoric is not helping at all.  

 

Muslim children absolutely should not be prosecuted for the actions of terrorists and their decisions made back in 2001.  That was almost 16 years ago and there are children in elementary school who weren’t even born when the attacks happened, who are bullied for their religion.  Source 3, The pain of growing up Muslim in post-9/11 America, shares examples of children being harassed and bullied because they are Muslim or have Middle Eastern heritage.  Mahjabeen Syed, the author, shares the stories of his childhood, they way that his mother made him go to school on the first anniversary of the attacks.  Then when he went to school during the moment of silence everyone was sneaking peeks and whispering about Syed, including his teacher.  Then at the age of 11 Syed was first called a terrorist (source 3).  The story of another child’s experiences are brought on and fueled by anger from attacks that he doesn’t even remember.  Growing up this little boy was taught the same things that every other child is taught about the attacks, except there is more to his stories.  This little boy was also told by his mother every time September 11 did come around that “The people that did that are evil. Muslims would never do something like that.  There is nothing to tell us to do that…” (source 4). Another little girl went to school on a September 11 anniversary, dressed in her white shirt, blue jeans, and red belt walking out of the house feeling extremely patriotic like any little girl would.  But unlike any other girl she feels as though she has to prove to the other children and adults in her school that she is patriot, and that she loves the country that she was born in; all the while worried that she overdressed and maybe they think that she is trying to hide something (source 3).  There is absolutely no reason that any child should have to feel this way.  Let alone an American citizen born and raised being bullied and harassed in a place that is supposed to be safe for any child no matter the skin color, age, or religion.  The post-9/11 world has affected more children than just Muslims.  The attacks have affected the way that children like Craig Jennings, Jeffrey Lozotte, and another 16 year old boy were charged with a hate crime after “allegedly throwing a Molotov cocktail onto the roof  of a convenience store owned by Arab Americans.”  In Fort Worth, Texas three middle school students were charged with making a terroristic threat after “allegedly threatening and harassing a fellow student of Indian descent.” (source 7).   These incidents are not the images that first pop into your head when you think of all the children affected by the attacks.  The attacks have taken a toll on the lives of more children than studies give credit for.  The attacks have obviously taken its toll on the Muslim American children, but also  those who have picked up opinions from their parents about Muslims.  These children are picking up habits and ways of interacting with Middle Eastern descendants in the way that their parents interact with this type of American.  

 

One of the largest, most talked about problems going on in the Muslim community post-9/11, is the hate crime. The damage done to Mosque’s, harassment that women go through for wearing their Hijab, the vandalism are all major things that Muslims still 16 years post attacks have to deal with on a daily basis.  As source 1 informs us, the incidents against mosques break down into four categories: Damage, destruction or vandalism. Harassment including the use of anti-Islamic slurs, Intimidation or threats, and Clear bias during local zoning proceeding in which Muslims are seeking to build mosques.  In 2015 there were over 63 incident at mosques in the U.S. so far tripling the number seen in 2014.  “Gunshots fired into a mosque in Connecticut.” (source 5).  “Death threats called in to mosques in Florida, Maryland and Virginia.”  (source 5).  These are all things that I as a non-Muslim American will never have to deal with in my entire life.  I will never have to explain to my children why they are being picked on and told to go back to their own country, even though they were born in America (source 7).  My families restaurant will never be burned down because I have Pakistani heritage.  I will never have to deal with the trauma that comes along with being held at gunpoint while being harassed with anti-Arab threats (source 7).  These are all situations that Muslim Americans go through.  Having to deal with every day.  Fathers calling their college student daughters begging them not to wear their Hijab out in public for fear of her safety.  Girls abandoning their faith and ideals for fear of harassment and ridicule (source 6).  There are so many different hate crimes that are generated by the 9/11 attacks that still 16 years later there are assaults, vandalization, and harassment going on in the Muslim community.  

 

Given these points, there are so many different things going on in the life of a Muslim American.  Whether they are adults who watched the attacks and remember the distinct overnight change, or the children who only know what is talked about and taught about the attacks, it changed lives.  The life of non-Muslim citizens were greatly impacted by the attacks, the way people do business, and fly are all different after the attacks, but not nearly as drastic of an impact as Muslims have had on their lives post-9/11.  

 

 

 

 

What is CAIR? What does CAIR do?

CAIR, the nation’s largest Muslim civil rights and advocacy organization, stands for The Council on American-Islamic Relations.  It is headquartered on Capitol Hill in Washington, D.C., with regional offices nationwide.   Its mission as “to enhance understanding of Islam, encourage dialogue, protect civil liberties, empower American Muslims, and build coalitions that promote justice and mutual understanding.”  Ever since it was founded in 1994, CAIR has  position itself with some success to, as the go to American Muslim civil rights organization. In recent years, it has focused much of its activity on responding to the proliferation of anti-Muslim incidents and sentiment around the country.  CAIR’s anti Israel agenda dates back to its founding by leaders of the Islamic Association for Palestine (IAP).  Although they have denounced specific acts of terrorism in the U.S. and abroad, for many years it refused to unequivocally condemn Palestinian terror organizations and Hezbollah by name, which the U.S. and international community have condemned.  In November of 2014, the United Arab Emirates’ ministerial cabinet had listed the Council on American-Islamic Relations (CAIR) as one of 83 proscribed terrorist organizations, up there with the Taliban, al-Qaeda, and ISIS.   CAIR’s more recent criticism on Hezbollah began only when the terrorist organization’s stopped focusing solely on Israel and began engaging in military operations against Sunni Muslim fighters in Syria and Iraq.  However after a closer look into the decision that was made, it is clear that CAIR: advocates of violence struggle against those working within the system, modernizers do battle against those trying to return to the seventh century, and monarchists confront republicans.  The UAE’s foreign minister explains, “Our threshold is quite low. . . . We cannot accept incitement or funding.” as reasoning for why CAIR was placed as a proscribed terrorist organization.  Challenged repeatedly to publicly declare that Hamas and Hezbollah as terrorist groups, CAIR denounces the acts of violence but not their sponsors.  At least seven board members or staff at CAIR have been arrested, denied entry to the U.S., or were indicted on or pled guilty to/or were convicted of terrorist charges.  Pressure from the Obama administration reverse the UAE listing. Even so, this will not undo its lasting damage, for the first time, an Islamist government has exposed the terroristic quality of CAIR.  Something that CAIR will never be able to escape.

Today, March 17 2017, CAIR called for a “full and transparent” investigation of allegations that the U.S. military conducted an airstrike on a Syrian mosque.  This attack left dozens of believers either dead or injured.   In CAIR’s official statement the remark “The war against ISIS and terrorism can never be advanced over the bodies of Syrian civilians.” came up, something that CAIR fights for in every case they take on.  Whether the bodies of the Syrians are alive or dead.  This evening CAIR along with other supporting groups will host a town hall meeting with Virginia’s attorney general in Falls Church.  The topic planning on being discussed is the Trump administration’s “Muslim Ban 2.0” and its impact on civil rights. The event will also include a free “Citizenship Application Clinic.”  Speaking at the meeting will be Mark R. Herring, Attorney General of Virginia, and CAIR Co-Counsel Gadeir Abbas.  The Texas chapter will be holding Muslim voter registration drives at locations usual members of the local Islamic community attend.  The Cleveland chapter  will hold its 15th Annual Civil Rights Banquet, with the theme “Uniting America: Building Bridges, Not Walls!” at the Embassy Suites Hotel in Independence.  There will be an award given and recognition for the women who worked on the “Teatime for Peace” program, which helps breakdown stereotypes and builds friends and allies across traditional divides.      The presidential executive order, issued March 6, contained major components of the original Muslim ban, including halting new visas and green cards for people from six majority-Muslim countries: Iran, Libya, Somalia, Sudan, Syria and Yemen.  This in turn is stopping all refugees from entering the United States for 120 days and limiting total refugee admissions. CAIR welcomed a federal judge in Hawaii after this judge finished blocking President Trump’s new “Muslim Ban 2.0” executive order.

 

 

 

 

http://www.nationalreview.com/article/393614/cair-terror-group-daniel-pipes

https://www.adl.org/education/resources/profiles/the-council-on-american-islamic-relations-cair

https://www.cair.com

 

College Life

Muslim students that are enrolled in study abroad programs have be found to be enrolling and thriving in Catholic Colleges in growing numbers. The largest group of international students by far now comes from Saudi Arabia.   Arriving from Kuwait to attend college here, Mai Alhamad wondered how Americans would receive a Muslim, especially one whose head scarf broadcasts her religious identity.   She enrolled at the University of Dayton, a Roman Catholic school, and she says it suits her well.  Mai comments that “Here, people are more religious, even if they’re not Muslim, and I am comfortable with that, I’m more comfortable talking to a Christian than an atheist.”  Over 10 years ago the University of Dayton, with 11,000 undergraduate and graduate students, had just 12 from predominantly Muslim countries, all of them men.  Within the last year there were 78, and about one-third of them were women.   The flow of students from the Muslim world into American colleges and universities has grown sharply in recent years, and women, though still far outnumbered by men, account for a rising share.  No definitive figures are available, but interviews with students and administrators at several Catholic institutions indicate an even faster rate of growth there, with the Muslim student population generally doubling over the past decade, and the number of Muslim women tripling or more.  At those schools, Muslim students, from the United States or abroad, say they prefer a place where talk of religious beliefs and adherence to a religious code are accepted.  The adjustment to an American school can be jarring, especially for women. They are a minority even within the minority of Muslim students. Many of them follow restrictions on interaction with nonrelatives, and the head coverings most of them wear make it impossible to blend in.  In a gathering of foreign-born Muslim women here, traditional attire varied widely, from Ayse Cayli, a graduate student from Turkey who does not cover her head and wore shorts and a T-shirt, to Mrs. Alsharekh, who while in public wears a floor-length cloak over her clothes and a veil across most of her face. Most wear a hijab, or head covering, and stylish but fairly conservative Western clothes extending to the ankles and wrists, even in warm weather.

A pre-med undergraduate at Creighton University in Omaha, who was born in Pakistan and grew up in the United States, Maha Haroon said “I like the fact that there’s faith, even if it’s not my faith, and I feel my faith is respected, I don’t have to leave my faith at home when I come to school.”  She and her twin sister, Zoha, said they chose Creighton based in part on features rooted in its religious identity, like community service requirements and theology classes that shed light on how different faiths approach ethical issues.  Many Muslim students, particularly women, say they based their college choices partly on the idea that Catholic schools would be less permissive than others in the United States.  Muslim students say they enroll at Catholic schools for many of the same reasons as their classmates: attractive campuses, appealing professors and academic programs that fit their interests. But there is also a spiritual attraction to the values that overlap the two faiths.

Some of the women land at Catholic schools more or less accidentally  some are married and simply enroll where their husbands are going, while others are steered toward particular schools by their home countries’ governments.  But for others it is a conscious choice, based on recommendations from friends or relatives, or impressions gained from growing up in places, like Lebanon, with strong traditions of church schools.  Most schools  say that they do not recruit specifically the Muslim faith.  One of the head priests claimed that there is no concours effort being made to requite Muslims, it just kind of happened through word of mouth.

The degree of culture shock students experience varies as widely as the traditions they grew up in. Some eat the nonhalal meat served daily in school cafeterias, some eat it only after saying a blessing over it and others do not eat it at all.  The prospect of walking into an identifiably Christian institution, often for the first time in their lives, can be intimidating.  For the women on the campus, they are identifiable by their head scarves, there are always questions. “People stop and ask me questions, total strangers, about my head covering, they’re curious about how I dress,” said Hadil Issa, an undergraduate here who grew up in the Palestinian territories and the United States. The more covering they wear, the more women are asked if they get hot in the summer. Muslims are consulted on etiquette by students planning to visit the Middle East.

 

http://www.washingtonpost.com/wp-dyn/content/article/2010/12/19/AR2010121904265.html

http://www.chicagotribune.com/news/ct-benedictine-university-muslims-met-20170115-story.html

http://catholicexchange.com/muslims-enrolling-at-catholic-colleges-in-growing-numbers

 

 

 

 

 

 

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