What Trump Gets Wrong About Muslim Communities in America

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Following the news of the recent terror attacks in New York, New Jersey and Minnesota, Donald Trump swiftly denounced President Obama’s plan to accept more Syrian refugees into the United States. The Republican nominee’s opportunistic accusation echoed the theme he’d been sounding through the campaign and has repeated each time a terror attack shakes Americans’ sense of security. Trump’s linking of terror to Muslim immigration is simple, blunt and—with a certain crowd—politically effective. It also manages to ignore a critically important fact about the attacks: Neither perpetrator had anything to do with Syria. They weren’t even from Middle Eastern communities.

The two recent attacks were by a Somali-American and an Afghan-American. The fact remains that a Syrian-American has yet to commit a domestic Islamist terror attack anytime in the country’s history, according to an exhaustive cross-checking of the Global Terrorism Database. To Donald Trump, there may be no political difference; his larger theme is fear of Islamic radicals. But in ignoring the facts about just who commits the attacks, he’s also missing one of the most important insights about the problem, and the one that may give us the most powerful tool to think about homegrown terrorists: Even among Muslim communities, radicalization is very unevenly distributed.

FULL ARTICLE FROM POLITICO.COM

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How Cat Stevens helped Nashville’s Muslims find a home

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Zainab Elberry remembers the day the check came.

Trying to build a congregation and raise money for a new Islamic center in the pre-Internet age of the late 1970s required some ingenuity. So the small group behind one of Nashville’s first mosques rented a PO Box and mailed invitations to every Muslim-sounding name in the phone book and hoped for the best, Elberry said.

They had no idea word of their efforts to start the Islamic Center of Nashville had reached Yusuf Islam, the famous British musician and Muslim convert also known as Cat Stevens, until his check arrived in the mail.

“I was thinking, ‘What a miracle,’” said Elberry, who was a Vanderbilt Universitygraduate student from Egypt at the time.

If Islam Is a Religion of Violence, So Is Christianity

Angel with a gun

Angel with a gun

Speaking after “appreciating the congrats” on the Orlando shootings, Donald Trump again insisted that what mowed people down at Pulse was not an assault rifle but radical Islam, because in Trump Tower, it cannot be both. Trump’s world is binary. It is zero-sum: Either guns kill people or radical Islam kills people. In that world, only one religion can be bad, and so Christianity is good and Islam is bad. Christianity is peaceful and Islam violent. Christianity is tolerant and Islam intolerant. Both are inherently one thing or the other, immutable blueprints etched in stone for the behavior of their respective adherents.

This is a worldview that is shared by people who are Trump supporters and not Trump supporters. In the secular vernacular, we might call this view “Manichean,” that is, a binary between light and darkness, good and evil.

But it’s worth noting that “Manichean” was originally used to describe a religion that spread from Persia to the eastern and northern African parts of the Roman Empire in the third century, one that influenced many early Christians. If the word “Manichean” has negative connotations today, it might be because it was deemed a heresy by the early Catholic Church, one that needed to be ruthlessly rooted out of the Christian universe. And I mean ruthlessly: Adherents of a Manichean-tinged Christianity had their goods confiscated and were put to death, even if they converted to proper Christianity but still kept in touch with their Manichean contacts. Even St. Augustine called for their energetic persecution.

FULL ARTICLE FROM FOREIGN AFFAIRS 

Muslim Americans Should Reject the Politics of Normalcy

People take photos of each other before a group prayer session for the Muslim holiday Eid al-Adha in the Brooklyn borough of New York City

People take photos of each other before a group prayer session for the Muslim holiday Eid al-Adha in the Brooklyn borough of New York City, U.S., September 12, 2016. REUTERS/Stephanie Keith – RTSNFKL

It seems like every day, there is a new story involving Muslim Americans beingkicked off of planes, harassed online, assaulted on the street, or worse. With news of each new terrorist attack perpetrated by extremists in the United States and abroad, Islamophobia is on the rise. Donald Trump has made suspicion of American Muslims a pillar of his campaign, and discussions of blanket bans and religious tests for immigrants have become so regular as to be mundane.

Muslims thus feel obligated to broadcast their all-American identity, whether by disguising their foreign-sounding names, changing their appearances, avoiding their native tongues, or obscuring their religious affiliations. Increasingly, Muslim Americans feel the need to make themselves appear as “normal” as possible by white, Christian standards. Whether through donning a hijab or appearing to speak Arabic, openly existing as Muslim has material consequences. Muslims thus attempt to combat Islamophobia by simply blending in. But true acceptance for Muslims will only come when those Muslims who wear their religious differences openly are seen as being just as American as those whose choices hew closer to the norm.

FULL ARTICLE FROM THE ATLANTIC 

Donald Trump’s rhetoric energizes Muslim voters

blanding083116muslimvote1metIn a different election year, Bilal Durrani, a busy electrical engineering student at the Wentworth Institute of Technology, might have ignored the background noise of a presidential campaign.

But when Durrani saw a voter registration table at the Islamic Society of Boston Cultural Center in Roxbury earlier this year, he stopped and did the paperwork.

“After hearing what Donald Trump’s had to say,” he said, “it’s become an obligation to vote.”

Although Trump’s harsh rhetoric regarding Muslims has proved to be hugely popular with his supporters, it is also uniting and galvanizing Muslim voters, spurring unprecedented voter registration drives and get-out-the-vote efforts in their communities, including mosques in Boston, Lawrence, and Sharon.

And those initiatives are targeting potential swing states, such as Florida, Michigan, North Carolina, and Virginia.

“Sometimes, you need a catastrophe or a threat to bring people together,” said Hazem Bata, secretary general of the Islamic Society of North America, whose 53rd annual convention in Chicago over Labor Day weekend offered prime booth space to four organizations helping attendees register people to vote. “Donald Trump is our catastrophe.”

FULL ARTICLE FROM THE BOSTON GLOBE

 

Sufi Sect of Islam Draws ‘Spiritual Vagabonds’ in New York

25sufi1-master768On a leafy block of West 72nd Street, a Muslim Sufi order meets each Thursday evening, squeezing into Abdul Latif’s three-bedroom apartment. You don’t have to know Mr. Latif, born John Healy, to attend. Raised in the Yorkville neighborhood on the Upper East Side of Manhattan, he greeted his guests in Arabic with a thick New York accent, inviting them to sit on the floor.

A group of about 10 beloveds, as they call one another, then stood and locked hands, forming a circle. Mr. Latif, 57, weaved around the ring, leading the chants in unison, including the 99 sacred names of God and prayers of adoration.

The participants — mostly American-born converts to Islam — squeezed their eyes shut; some gently swayed, letting themselves be carried away by the rhythmic mantras. The pace of the chants quickened, one man stamped his feet, another wept silently, and after 30 minutes the beloveds were captivated and perspiring.

Sufis call this practice zikr and see it as a way of connecting with God and elevating themselves through communal meditation. Worshipers frequently lose themselves in a spinning frenzy, as with the well-known whirling dervishes.

Sufism, a mystical branch of Islam, has been cloaked in secrecy for most of its existence, having been forced underground by Ottoman rulers in the 13th century. Nowadays, however, many of these spiritual communities, like the beloveds in Mr. Latif’s apartment, are in plain view around the city if you know where to look. Some can even be found through a simple Google search.

The Murid order, for instance, meets in West Harlem and follows the teachings of its Senegalese founder, Ahmadu Bamba. The Tijaniyya group congregates on Fridays in a brownstone in Bedford-Stuyvesant, Brooklyn.The Naqshbandis meet on Saturday nights in a 19th-century church on Ninth Avenue in Manhattan.

FULL ARTICLE FROM THE NEW YORK TIMES 

Christians, Muslims stump together in Jordan

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(The Christian Science Monitor) Akef Smeirat did something no other Christian candidate in Jordan is known to have done: he ran for office with an Islamist party.

“Today we need to stop talking about divisions: Islamist and leftist, tribe versus tribe,” Smeirat told residents of this Christian village who gathered recently in a tent overlooking rolling olive orchards on the outskirts of Amman. “We need the efforts of all Jordanians, Muslims and Christians, hand-in-hand, to build a better Jordan.”

Ismael Abu Rumman, a Muslim candidate from the nearby town of Salt, chimed in.

“We are one team, one message and one voice—we want to reform Jordan,” Abu Rumman said as he campaigned in Fuheis alongside Smeirat. The two men were among 130 candidates that the Islamic Action Front fielded in the parliamentary election on September 20; four, including Smeirat, were Christian.

“Although most of the 130 seats in the lower house of Parliament were retained by pro-monarchy loyalists, the Islamic Action Front, the Brotherhood’s political arm, and other Islamists not affiliated with the Brotherhood won a total of 16 seats,” the New York Times reported.

Their unusual campaign, which was a first for 21st-century Middle East politics, not only brought Islamist candidates to Christian communities; it also brought Christian candidates to the refugee camps and working-class neighborhoods that are the heartland of Islamist supporters.

Such crossover is noteworthy not only in the Middle East, where Christians have been under attack from Iraq to Syria to Egypt, but even in the increasingly polarized political environments of the United States and some European countries, where other sorts of tribalism are taking hold.

FULL ARTICLE FROM THE CHRISTIAN CENTURY