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Artículos de revistas sobre el tema "American Muslim"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 26 de julio de 2025

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1

Chusna, Aidatul, and Erni Dewi Riyanti. "ON BEING MUSLIM AMERICANS." Indonesian Journal of Interdisciplinary Islamic Studies 3, no. 2 (2020): 23–37. http://dx.doi.org/10.20885/ijiis.vol3.iss2.art2.

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The arrival of immigrants from various countries and continents to America has become part of a very long history for this country. In fact, the United States was founded by group of immigrants. History accounts the arrival of Muslim immigrants in America in several waves; nonetheless, Islam and Muslims remained foreign for American people. For Muslim Immigrants, the tragedy of September 11 (2001) had profoundly impacted them. They endure prejudices, discrimination, verbal abuse, and hate crimes due to the increasing Islamophobia among American society. The study highlights a group of young Mu
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2

Yakar, Sümeyra, and Emine Enise Yakar. "The Approach of the Fiqh Council of North America towards Identity Problems of Contemporary Muslim Minorities." Method & Theory in the Study of Religion 34, no. 1-2 (2021): 44–63. http://dx.doi.org/10.1163/15700682-bja10072.

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Abstract The status of being a Muslim minority in a non-Muslim country has obtained public and international attention with the consequence of globalization and immigration in the contemporary world. The increasing rate of immigration to the United States after the 1980s resulted in a new identity that mainly includes two main ingredients: Muslim identity and American identity. Especially, the following generation of the first immigrants has unexpectedly confronted the issue of an identity crisis ensuing from the simultaneous belonging to American and Muslim identities. With permanent settleme
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3

Rahemtulla, Shadaab. "Muslims in America." American Journal of Islam and Society 27, no. 3 (2010): 103–6. http://dx.doi.org/10.35632/ajis.v27i3.1310.

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Muslims in America: A Short History is an accessible, succinct, andinformative historical survey of Muslim American communities. This popularbook has two key objectives: to increase non-Muslim Americans’understanding of Muslims in the United States and to foreground to Muslim Americans themselves their own religious, ethnic, and culturaldiversity (p. xi).The story of Muslim America begins in the eighteenth century. Chapter1, “Across the Black Atlantic: The First Muslims in North America,”sketches the lives of several West African Muslims, many of them highly literateand schooled in the Islamic
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4

Mohamed, Besheer. "Muslim Americans." American Journal of Islam and Society 36, no. 2 (2019): 85–86. http://dx.doi.org/10.35632/ajis.v36i2.585.

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Muslim Americans: Debating the Notions of American and Un-American is an ambitious attempt to explore how American Muslims, especially immigrants and their children, see the US and are seen by it. It uses the voices of Muslim Americans to explore what peoples and cultures can be considered American, and which are not. The author offers it as “a counter-narrative to the reactionary thinking of academics ... and some media and politicians who have place Islam/Muslims as the Other.”
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5

Bagasra, Anisah, and Mitchell Mackinem. "Assessing Aspects of Acculturation in a Muslim American Sample: Development and Testing of the Acculturation Scale for Muslim Americans." Religions 10, no. 1 (2019): 26. http://dx.doi.org/10.3390/rel10010026.

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Acculturation of Muslims into the American culture continues to be a topic of deep interest. The purpose of this study was to examine acculturation in a sample of both American-born and Immigrant Muslim Americans. Two hundred and fifty five Muslim Americans completed a scale designed to assess two aspects of acculturation within the population: adherence to Islamic identity and conformity to American social norms. The survey was distributed in both a paper-based and online anonymous format consisting of demographic questions and the acculturation scale designed for this study. Results revealed
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6

Bullock, Katherine. "American Muslims." American Journal of Islam and Society 20, no. 2 (2003): 132–34. http://dx.doi.org/10.35632/ajis.v20i2.1866.

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With a picture of a minaret superimposed on the Statue of Liberty, thisbook's cover is a striking introduction to what is inside. Like the Statue ofLiberty that has acted as a beacon of freedom for wave after wave ofrefugees and immigrants, Khan argues that Muslims in America are beaconsfor the Muslim world, calling the ummah to an Islam of moderation, tolerance,and excellence; helping to bring the ummah out of its current malaiseby engaging in itjthad; and, the same time, bringing Islam to an ailing UnitedStates. And as the minaret and the Statue of Liberty also can represent polesof tension
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7

Mohamed, Besheer. "Muslim Americans: Debating the Notions of American and Un-American (by Nahid Kabir)." American Journal of Islamic Social Sciences 36, no. 2 (2019): 85–86. http://dx.doi.org/10.35632/ajiss.v36i2.585.

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Muslim Americans: Debating the Notions of American and Un-American is an ambitious attempt to explore how American Muslims, especially immigrants and their children, see the US and are seen by it. It uses the voices of Muslim Americans to explore what peoples and cultures can be considered American, and which are not. The author offers it as “a counter-narrative to the reactionary thinking of academics ... and some media and politicians who have place Islam/Muslims as the Other.”
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8

Nuruzzaman, Mohammed. "President Trump’s Islamophobia and the Muslims: A Case Study in Crisis Communication." International Journal of Crisis Communication 1, no. 1 (2017): 16–20. http://dx.doi.org/10.31907/2617-121x.2017.01.01.03.

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During his highly controversial presidential election campaign, President Trump successfully but bizarrely exploited anti-Muslim rhetoric, among other factors, to capture the White House. His post-election policy actions, particularly the executive order to ban Muslim entry into the US, first issued on January 27 and followed by a watereddown version on March 6, has also officially exposed his anti-Muslim biases creating a crisis in Muslim – US relations. This article presents President Trump’s anti-Muslim rhetoric and policies in historical perspectives, comparing them to other great American
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9

Abdullaev, M. H. "Muslim Community of the Present-Day USA: Looking for SelfIdentity in the Multicultural Society." Islam in the modern world 16, no. 2 (2020): 181–202. http://dx.doi.org/10.22311/2074-1529-2020-16-2-181-202.

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This article is devoted to the current socio- political processes experienced by the Muslim community in the United States of America. The author studies the process of harmonious integration by Muslim Americans into American society, the search for possible correlations between the religious and secular parts of society, and the requirements of Islam in the face of demo cratic values. The author pays special attention to the issues of self-determination for Islam adherents, including their political search, and attempts to gain a powerful voice in the most important political events. The arti
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10

Pratama, Rifka. "MODERATE ISLAM AND ITS RELEVANCE IN THE POST 9/11 AMERICA AS IMPLIED IN IMAM FEISAL ABDUL RAUF’S MOVING." Rubikon : Journal of Transnational American Studies 3, no. 2 (2019): 60. http://dx.doi.org/10.22146/rubikon.v3i2.34270.

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American Muslim is one of some existing religious minorities in America. Despite of minority, this religious group has been long, some believed it has been even since the Columbus exploration, living in the country. As time goes, the American Muslims are able to blend with American Society. These Muslim individuals are found in many fields of life of American, such as social, economic, education, and even politics in America. This condition is anyway worth appreciating as the struggle of American Muslims for their existence is not something simple and easy. Apart from the reality, the deadly a
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11

Chen, Yufeng, and Saroja Dorairajoo. "American Muslims’ Da’wah Work and Islamic Conversion." Religions 11, no. 8 (2020): 383. http://dx.doi.org/10.3390/rel11080383.

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Prior to the “9/11 attacks”, negative images of Islam in America were prevalent, and the 9/11 terrorist attacks made the situation for, and image of, Islam more sinister than before. Notwithstanding the extreme Islamophobia, one notes that, ironically in America, more people have been embracing Islam since, at least, the beginning of the twentieth century. Conversion to Islam in America seems to be a deviation from the adverse American public opinions towards Islam. An important question that, therefore, arises is: “Why are Americans converting to Islam despite negative public perception of th
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12

Ben Hadj Salem, Hajer. "“The New Americans”, “the New Muslims”: African American Muslims and the Recreation of American Muslim Identities after 9/11, 2001." Religions 14, no. 10 (2023): 1232. http://dx.doi.org/10.3390/rel14101232.

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This study sheds light on the identity negotiation processes inside the African American Muslim communities and the post-1960s immigrant Muslim communities both before and after 9/11, and the various hurdles that have impeded the development of a pluralistic American Muslim identity. It locates the American Muslim experience within the omnibus context of religious pluralism and draws on Barbara McGraw’s “the American Sacred Ground” theoretical framework (2003) to gauge advances and setbacks in such identity negotiation processes. While gleaning insights from the works of scholars of Islam and
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13

Qamber, Rukhsana. "Family Matters." ISLAMIC STUDIES 60, no. 3 (2021): 223–46. http://dx.doi.org/10.52541/isiri.v60i3.1791.

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History has so far paid scant attention to Muslims in the earliest phase of colonizing the Americas. As a general policy, the Spanish Crown prohibited all non-Catholics from going to early Spanish America. Nevertheless, historians recognize that a few Muslims managed to secretly cross the Atlantic Ocean with the European settlers during the sixteenth century. Later they imported African Muslim slaves but historians considered both Africans and indigenous peoples passive participants in forming Latin American society until evidence refuted these erroneous views. Furthermore, the public had assu
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14

Cohen, Jeffrey E. "American Muslim Attitudes toward Jews." Religions 13, no. 5 (2022): 441. http://dx.doi.org/10.3390/rel13050441.

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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision,
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15

Karataş, İbrahim. "Turks and Other Muslims in the US: An Analysis of Perceptions." Journal of Al-Tamaddun 16, no. 1 (2021): 99–109. http://dx.doi.org/10.22452/jat.vol16no1.7.

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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 Musli
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16

Barreto, Matt A., and Dino N. Bozonelos. "Democrat, Republican, or None of the Above? The Role of Religiosity in Muslim American Party Identification." Politics and Religion 2, no. 2 (2009): 200–229. http://dx.doi.org/10.1017/s1755048309000200.

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AbstractThe role of religiosity as an important predictor of partisan identification has been well researched over the years, with most of our understanding of religion focused on Christianity. However, it is not clear that religiosity operates equally for the partisan identification of non-Christian religious groups. One of the most discussed religious minority groups in the United States today is Muslim-Americans. Numbering between 2.3 million and 7 million, Muslim-Americans have been the focus of considerable debate regarding religion and American political inclusion. We argue that religios
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17

Bin Abdullah, Omer. "Reflecting on Islam in America." American Journal of Islam and Society 19, no. 3 (2002): 154–56. http://dx.doi.org/10.35632/ajis.v19i3.1936.

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"The strength of America is in its diversity, and this diversity includes theIslamic component, which is part of the American mainstream now." Soproclaimed ISNA secretary general Sayyid M. Syeed while inauguratingthe sixth annual ISNA Islam in America Conference, which is now part ofthe American academic calendar.Held in Chicago on July 5-7, four conferences were featured: Islam inAmerica, Islam among Latino Americans, Islam in American Prisons, andMuslim Refugee Resettlement in America. The mainstream American mediawas there in full to cover these events.l n his inaugural address, Syeed said
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18

Jan, Abid Ullah. "Moderate Islam." American Journal of Islamic Social Sciences 22, no. 3 (2005): 29–38. http://dx.doi.org/10.35632/ajiss.v22i3.467.

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The Debate
 Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that
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19

Jan, Abid Ullah. "Moderate Islam." American Journal of Islam and Society 22, no. 3 (2005): 29–38. http://dx.doi.org/10.35632/ajis.v22i3.467.

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The Debate
 Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that
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20

Nafia Fakhrulddin, Saif Raed, and Ida Baizura Bahar. "Social Oppression and American Cultural Imperialism: The Crisis of the Muslim Minority Groups’ Identity in Terrorist by John Updike." International Journal of Applied Linguistics and English Literature 11, no. 1 (2022): 1–10. http://dx.doi.org/10.7575/aiac.ijalel.v.11n.1p.1.

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Terrorist (2006) by John Updike has been classified within the post-9/11 novel genre where many American authors depict their counter-narratives to the horrific event of 9/11. The novel revolves around the life of a young teenager named Ahmad and his religious mentor, Shaikh Rashid, who are accused as terrorists. This study problematises the issue of the identity of Muslim characters in facing oppression using the concept of cultural imperialism by Iris Marion Young (1990), focussing on the social treatment of Muslim minority characters in America perceived as inferior to the entire American c
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21

BLAYDES, LISA, and DREW A. LINZER. "Elite Competition, Religiosity, and Anti-Americanism in the Islamic World." American Political Science Review 106, no. 2 (2012): 225–43. http://dx.doi.org/10.1017/s0003055412000135.

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The battle for public opinion in the Islamic world is an ongoing priority for U.S. diplomacy. The current debate over why many Muslims hold anti-American views revolves around whether they dislike fundamental aspects of American culture and government, or what Americans do in international affairs. We argue, instead, that Muslim anti-Americanism is predominantly a domestic, elite-led phenomenon that intensifies when there is greater competition between Islamist and secular-nationalist political factions within a country. Although more observant Muslims tend to be more anti-American, paradoxica
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22

Hotham, Matthew. "Affect, Animality, and Islamophobia." Bulletin for the Study of Religion 46, no. 3-4 (2017): 25–38. http://dx.doi.org/10.1558/bsor.33901.

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American internet Islamophobia is fascinated with Muslim attitudes towards animals – especially pigs. Through an examination of internet memes found on right-wing and white supremacist websites and social media groups, this essay argues that affective relations to certain animals are part of what mark the Muslim as other and worthy of hate in American Islamophobic rhetoric. More importantly, this Islamophobic pig imagery, which often mischaracterizes or willfully misrepresents Muslim dietary restrictions, reveals that Islamophobic internet memes are not primarily aimed at Muslims nor are they
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23

Shuayb, Fiaz. "Bridging the Divide?" American Journal of Islam and Society 23, no. 1 (2006): 144–47. http://dx.doi.org/10.35632/ajis.v23i1.1661.

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On January 9, 2006, in Washington, DC, the Saban Center for Middle EastPolicy at the Brookings Institution hosted the highest level meeting betweenthe Bush administration and the American Muslim community. Entitled “Bridging the Divide?” and organized by the Brookings Project on USPolicy toward the Islamic World, representatives of various Muslim organizationwere granted the opportunity to interface with C. David Welch, theAssistant Secretary of the Bureau of Near Eastern Affairs. The conference,a follow-up to previous initiatives on “Bridging the Divide” theme, soughtto bring together key lea
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24

Dhobi, Saleem. "Confrontation between Liberals and Radicals in Amy Waldman’s The Submission." Pursuits: A Journal of English Studies 8, no. 1 (2024): 151–58. http://dx.doi.org/10.3126/pursuits.v8i1.65348.

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The paper explores the repercussions of 9/11 in the diversity of the United States of America as portrayed in Amy Waldman’s The Submission published in the aftermath of 9/11 based on the cultural conflicts inherent in American culture. I unfold the problems the minority Muslims experience because of the 9/11 attacks on the US. The implications of the attacks on the intercultural relations of the minorities with the majority community reveal that the prevailing biases against Muslims and Islam as depicted in the text become obstacles to cultural harmony and integrity in American culture. The se
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25

Lizzio, Celene Ayat. "Finding Mecca in America." American Journal of Islam and Society 30, no. 2 (2013): 103–5. http://dx.doi.org/10.35632/ajis.v30i2.1130.

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The notion that Islam is “Becoming an American Religion” may be unnervingto those who see America’s roots in its Christian, and more recentlyJudeo-Christian, heritage. Yet, given the rate of growth and development ofAmerican Muslim institutions and social networks, it may be more apt tospeak of Islam as part of an American multireligious heritage. In FindingMecca in America: How Islam is Becoming an American Religion, MuchitBilici explores the rapid increase of American Muslim educational, cultural,religious, and civic institutions, as well as how September 11, the so-calledwar on terror, and
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26

Miller, Rasul. "Black Muslim Racial Reimagining: Traditions of Racial and Religious Self-Making among Black Sunni Muslims in the US." Journal of Africana Religions 12, no. 2 (2024): 223–51. https://doi.org/10.5325/jafrireli.12.2.0223.

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Abstract This article examines how Black Sunni Muslims in the US developed and used alternative articulations of their racial and ethnic identities to combat a demeaning American system of racial stratification. This tradition, referred to as Black Muslim racial-reimagining, was and is a practice and theory that challenges US racial hierarchies by providing people of African descent with more affirming historical narratives and identity constructions. This article argues that Black Muslim racial-reimagining served as a means of exposing the fallacious, invented nature of American racial logic.
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27

Fatima, Saba. "Muslim‐American Scripts." Hypatia 28, no. 2 (2013): 341–59. http://dx.doi.org/10.1111/hypa.12020.

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This paper argues that one of the most valuable insights that Muslim‐Americans ought to bring into the political arena is our affective response to the government of the United States' internal and foreign policies regarding Muslims. I posit the concept of empathy as one such response that ought to inform our foreign policy in a manner inclusive of Muslim‐Americans. The scope of our epistemic privilege encompasses the affective response that crosses borders of the nation‐state in virtue of our propinquity to the narratives of Muslims globally. Such an affective response is crucial to our selve
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28

Dana, Karam, Bryan Wilcox-Archuleta, and Matt Barreto. "The Political Incorporation of Muslims in the United States: The Mobilizing Role of Religiosity in Islam." Journal of Race, Ethnicity, and Politics 2, no. 2 (2017): 170–200. http://dx.doi.org/10.1017/rep.2017.4.

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AbstractDespite the overwhelming evidence to the contrary, popular perceptions in the United States, especially among political elites, continue to believe that religious Muslims oppose American democratic traditions and values. While many studies find positive relationships between mosque attendance and civic participation among U.S. Muslims, an empirical and theoretical puzzle continues to exist. What is missing is research that examines the relationships between the multi-dimensional concept of religiosity and how this is associated with public opinion and attitudes towards the American pol
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29

Mohmand, Abdul-Qayum. "AMSS Regional Conference." American Journal of Islam and Society 20, no. 2 (2003): 146–48. http://dx.doi.org/10.35632/ajis.v20i2.1871.

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On April 12, 2003, the Association of Muslim Social Scientists (AMSS), incollaboration with the Muslim Students' Association (MSA) of theUniversity of Utah, held its first regional conference in Salt Lake City,Utah. The day-long conference, "The Place of.Islam in America," includedpanel discussions and workshops. The first panel dealt with "Images andPerceptions of Islam in America," and the second panel focused on "TheEmerging Muslim Community: Opportunities and Challenges." Toward theend of the program, both the panelists and the audience participated in threeworkshops: "Challenges of Raisin
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Fuller, Graham E. "Freedom and Security." American Journal of Islamic Social Sciences 22, no. 3 (2005): 21–28. http://dx.doi.org/10.35632/ajiss.v22i3.466.

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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that underm
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31

Fuller, Graham E. "Freedom and Security." American Journal of Islam and Society 22, no. 3 (2005): 21–28. http://dx.doi.org/10.35632/ajis.v22i3.466.

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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that underm
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32

Levy, Aharon, Adam Galinsky, Christine Q. Nguyen, Tamar Saguy, Elif G. Ikizer, and John F. Dovidio. "Ingroup love, outgroup hate, and the gateway group effect: Comparing the direct and indirect impact of dual versus single identification." PLOS ONE 18, no. 8 (2023): e0287631. http://dx.doi.org/10.1371/journal.pone.0287631.

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Decades of research in social identity have shown that people instinctively hold positive attitudes towards ingroup members and negative attitudes towards outgroup members. However, it remains unclear how people respond to individuals explicitly identified with both one’s ingroup and outgroup. We propose that when people are exposed to dual-identified individuals and groups (e.g., Muslim-Americans explicitly identifying with both their Muslim and American identities), intergroup attitudes will improve, driven more by the ingroup component (American), despite the presence of the outgroup compon
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Abbas, Mohsen. "Once a Muslim Always a Muslim: The Rise and Fall of the Muslim American Protagonist in Ayad Akhtar’s Disgraced." English Language and Literature Studies 14, no. 2 (2024): 77. http://dx.doi.org/10.5539/ells.v14n2p77.

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The post 9/11 atmosphere of terror made Muslim Americans highly visible in the U.S.and they have been viewed as potential terrorist suspects. Therefore, in the light of these circumstances, Ayad Akhtar’s Play Disgraced is most apropos to be revisited as his works focus on the existence of Muslims in America as a post-colonial contact zone. In fact, the play puts the interracial marriage of Amir, and his wife Emily, a White American woman on center stage and makes it fall down before our eyes. Despite the fact that Amir’s credentials qualify him to be a model minority citize
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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed wer
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35

Hashemi, Manata. "Journey into America." American Journal of Islam and Society 28, no. 2 (2011): 126–29. http://dx.doi.org/10.35632/ajis.v28i2.1257.

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Akbar Ahmed’s latest book, Journey into America: The Challenge of Islam,has become one of the first comprehensive ethnographic studies of theMuslim community in America. Ahmed and his team of young researchersoffer a keen anthropological analysis of American Muslims that spans overseventy-five cities, one hundred mosques, and two thousand interviews.A modern-day version of Alexis de Tocqueville’s Democracy in America,Journey into America charts the various historical, social, and ideologicaltrajectories that have shaped both American and Muslim identities. Assuch, the work represents one of th
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Khattab, Huda. "Islam Our Choice." American Journal of Islam and Society 21, no. 2 (2004): 117–18. http://dx.doi.org/10.35632/ajis.v21i2.1800.

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This book is a delightful read. The somewhat unoriginal title (compilationsof conversion accounts under the title Islam Our Choice have been aroundfor several decades, including stories that date back to the mid-twentiethcentury) belies the original and unique stories told within. However, thesewords might be rather startling for many non-Muslims, and thus piquetheir curiosity enough to pick up the book and inquire further.Islam Our Choice, aimed primarily at non-Muslim Americans, tellsthe stories of fellow Americans who have chosen to follow a different pathbut who are still Americans. The au
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Husain, Taneem. "Queering Islam and Muslim Americanness." Meridians 20, no. 2 (2021): 466–90. http://dx.doi.org/10.1215/15366936-9547980.

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Abstract In the United States’ current cultural and political climate, stereotypes of Muslims, such as the destructive terrorist and oppressed burqa-clad woman, are ever-present. For Muslim Americans, breaking outside of these stereotypes is fraught: merely contesting these stereotypes is insufficient for inclusion. Muslim Americans are often required to construct central aspects of their identities—particularly religion, gender, and sexuality—so they become acceptable to mainstream American sensibilities, thus becoming “good” Muslims. This essay theorizes an alternative to this good/bad binar
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Ali, Tazeen M. "Qur’anic Literacy as Women’s Empowerment: Cultivating Interpretive Authority at the Women’s Mosque of America." Journal of the American Academy of Religion 89, no. 4 (2021): 1434–61. http://dx.doi.org/10.1093/jaarel/lfab098.

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Abstract This study shows how the Women’s Mosque of America, an emergent women-only mosque in Los Angeles, is a useful locus to engage contemporary global debates about Islamic authority. In these debates, scholars of religion have not yet attended to the recent appearance of women-led mosques in the West, thereby overlooking American Muslim women as legitimate mediators of the Islamic tradition. This article takes seriously American Muslim women’s interventions in authority and analyzes the Women’s Mosque of America as a discursive space that arises from the genre of American Muslim feminist
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39

Muhammud, Akbar. "Some Factors which Promote and Restrict Islamization in America." American Journal of Islam and Society 1, no. 2 (2021): 41–50. http://dx.doi.org/10.35632/ajis.v1i2.2813.

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Let me begin with a brief explicatory statement about the word‘Islamization.’ I use this term here in reference to a two-stage process.The first stage is conversion to Islam,’ and the second is thereinforcement, strengthening or deepening of Islam in the individual. Ofcourse, most Muslims in the world are born into a Muslim family, andthus they do not pass through the first stage, or so it would seem. Butmany of them do have social, intellectual and spiritual experienceswhich are the essence of the second stage of Islamization. An example ofthis would be the effects of the international phenom
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40

Perkins, Alisa. "Muslims at the American Vigil." American Journal of Islamic Social Sciences 36, no. 4 (2019): 26–60. http://dx.doi.org/10.35632/ajiss.v36i4.547.

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The 2016 Orlando nightclub shooting at a gay dance club in Florida fomented a surge in Islamophobia, as pundits blamed the perpetrator’s Muslim identity for his hateful act. In the aftermath of the violence, vigils across the United States offered forums for Muslim American and other groups to publically express their shared grief and to address homophobia and Islamophobia together. The people affected most intensely by the tragedy were LGBTQ Muslims, who were simultaneously subjected to both intensified homophobia and Islamophobia in the wake of the shooting. This local ethnographic study of
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41

Perkins, Alisa. "Muslims at the American Vigil." American Journal of Islam and Society 36, no. 4 (2019): 26–60. http://dx.doi.org/10.35632/ajis.v36i4.547.

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The 2016 Orlando nightclub shooting at a gay dance club in Florida fomented a surge in Islamophobia, as pundits blamed the perpetrator’s Muslim identity for his hateful act. In the aftermath of the violence, vigils across the United States offered forums for Muslim American and other groups to publically express their shared grief and to address homophobia and Islamophobia together. The people affected most intensely by the tragedy were LGBTQ Muslims, who were simultaneously subjected to both intensified homophobia and Islamophobia in the wake of the shooting. This local ethnographic study of
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42

Laliyo, Dyah Anastasia Fadhilah, and Karina Utami Dewi. "SHAPING AMERICA'S PERCEPTION OF MUSLIMS: The Transnational Approach to Globalization’s Role in Popular Culture." ULUL ALBAB Jurnal Studi Islam 25, no. 1 (2024): 46–65. http://dx.doi.org/10.18860/ua.v25i1.26520.

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After the 9/11 tragedy in 2001, where terrorist attacks destroyed the WTC and the Pentagon, Muslims were widely represented as terrorists in American media. However, the representation of Muslims began to change from 2017 to 2022 in popular culture such as films and TV series. Instead of being depicted as terrorists or "bad guys," Muslims started to be portrayed more positively as "good guys" in some movies. It is worth questioning what factors or circumstances led to this change in the depiction of Muslims in American popular culture. Through a transnational approach, the authors find that th
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43

Hashem, Mazen. "Muslim Families in North America." American Journal of Islam and Society 10, no. 3 (1993): 415–26. http://dx.doi.org/10.35632/ajis.v10i3.2498.

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The writers contributing their researaches to this book deal with anare8 that has not yet been adequately studied. Most of the litemhue onMuslims is historically or politically oriented and views immigrant Muslimsin North America as extensions of their homelands, in particular theMiddle East. This book discusses Muslim families as part of the pluralsticand ever-changjng social fabric of the United States and Canada. Thefamilies of African-American Muslims and Muslim converts are notstudied. We are going to present our critique chapter by chapter.Muslim Normative 'I).aditions and the North Amer
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44

Chouhoud, Youssef, Karam Dana, and Matt Barreto. "American Muslim Political Participation: Between Diversity and Cohesion." Politics and Religion 12, no. 4 (2019): 736–65. http://dx.doi.org/10.1017/s1755048318000858.

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AbstractAmerican Muslims’ increased societal salience has led to greater scrutiny of their political and social attitudes. Yet, systematic analyses of this population remain rare and tend to aggregate findings at a level that masks the community's diverse backgrounds and experiences. As a partial corrective, our paper provides a comprehensive demographic analysis of American Muslim political participation. Our conclusions, first, complement previous efforts to elaborate the influence of minority status on the core determinants of political participation. Second, they highlight the differential
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45

Khan, Mohsin, Hamedi Adnan, Surinderpal Kaur, Rashid Khuhro, Rohail Asghar, and Sahira Jabeen. "Muslims’ Representation in Donald Trump’s Anti-Muslim-Islam Statement: A Critical Discourse Analysis." Religions 10, no. 2 (2019): 115. http://dx.doi.org/10.3390/rel10020115.

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The Muslim community in America has been facing turmoil, particularly after the events of 9/11. Muslims are facing a number of anti-Islamic and anti-Muslim discriminatory practices, biases, and sentiments from many Americans. These religious prejudices are apparent at the public and political leadership levels, as well as other facets of the country. The current study has concentrated on Trump’s emerging ideology that positions him within anti-Islamic and anti- Muslim discourses since he announced his candidature for the presidency. The study aims to examine and pin point the self-other repres
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46

Prickett, Pamela. "Complexity Beyond Intersections: Race, Class, and Neighborhood Disadvantage among African American Muslims." Social Inclusion 6, no. 2 (2018): 98–106. http://dx.doi.org/10.17645/si.v6i2.1416.

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This study uses the case of African American Muslims to examine the intersection of religious inequality with other forms of disadvantage. It draws on more than six years of ethnographic and historical research in an African American Muslim community in a poor neighborhood in Los Angeles, comparing the experiences of community members with existing research on first- and second-generation Muslim immigrants. It addresses the three most prominent axes of difference between African American and immigrant Muslims—race/ethnicity, class, and neighborhood disadvantage—to explicate the ways in which r
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47

Aziz, Diba Prajamitha. "AN IMAGE OF AMERICAN MUSLIMS THROUGH UPDIKE’S TERRORIST: A STUDY OF IDENTIFICATION AND REPRESENTATION." Rubikon : Journal of Transnational American Studies 2, no. 2 (2015): 14. http://dx.doi.org/10.22146/rubikon.v2i2.34257.

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In the aftermath of September 9/11 tragedy, an image of Muslim dramatically becomes popular topic and object for the researchers. Although analyses for the most part tend to explain the image of Muslim in negative and stereotypical tendency, the wave of action that expresses positive image of Muslim has surfaced in American society. In that case, this thesis using a novel to see that social phenomena attempted to reveal that an image of American Muslims as represented by Ahmad Ashmawy Mulloy in Updike’s Terrorist contributed to endorse an image of Muslim neither as extremist nor as terrorist.
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48

Pratama, Rifka. "Muslim Pakistan Amerika pada Film Pendek American Eid: Simbolisme Religius dan Harmoni Budaya." Endogami: Jurnal Ilmiah Kajian Antropologi 6, no. 2 (2023): 197–208. http://dx.doi.org/10.14710/endogami.6.2.197-208.

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Films often present cultural expressions, religiosity, as well as social criticisms of realities. In fact, films have played a relatively effective role in doing all of the mentioned aspects even in cross socio-cultural situations. Through films, people in Indonesia can observe the reflection of the lives of Muslims in America and vice versa. American Eid depicts the life of a Pakistani American Muslim immigrant family and challenges they face as a minority celebrating their first Eid al-Fitr in America. This article attempts to examine some of the symbolisms that emphasize the religious ident
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49

Gotanda, Neil. "The Racialization of Islam in American Law." ANNALS of the American Academy of Political and Social Science 637, no. 1 (2011): 184–95. http://dx.doi.org/10.1177/0002716211408525.

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After 9/11, the “Muslim terrorist” trope altered the American understanding of Islam. This article argues that the Muslim terrorist in our popular culture should not be seen as new but within an established tradition of racializing Asian Americans. The article employs three dimensions of racialization: raced body, racial category, and ascribed subordination. The raced body is the “brown” body of immigrants and descendants of immigrants from North Africa, the Middle East, and Central and Southern Asia. “Muslim” as a racial category has acquired meaning beyond religion and now also describes a r
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50

Bacchus, Nazreen S. "Resisting Islamophobia: Muslims Seeking American Integration Through Spiritual Growth, Community Organizing and Political Activism." American Journal of Islamic Social Sciences 36, no. 4 (2019): 1–26. http://dx.doi.org/10.35632/ajiss.v36i4.548.

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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of ra
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