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Ed Webb

Muslim in America - Reason.com - 0 views

  • The Muslims of Dearborn and Hamtramck are indeed increasing their participation in political life, but that isn't a plot to turn the towns into little Shariahvilles—it's an effort to assimilate into American life.

  • only 30 percent of Detroit's Arab Muslims go to mosque every month, compared to 66 percent of Arab Christians who attend church that often. Just 18 percent of the area's Muslims were active in their mosques, far less than the 47 percent of Arab Christians who were active in their churches. This is not what an incubator of zealotry looks like
  • Hamtramck's 15,000-strong Muslim population dates back only about two decades, and it consists of everyone from blue-eyed, light-skinned Bosnians to swarthy Bangladeshis. By contrast, Dearborn's community has 100-year-old roots and hails predominantly from the Middle East. Its Muslim population is almost three times bigger than Hamtramck's—more if you count Dearborn Heights, its companion city.

    Because the Hamtramck community is newer, it has an air of innocence, as if it hasn't fully comprehended how much post-9/11 hostility there is toward Muslims in America. Its politics are primarily driven by economic security and ties to the old world. Dearborn's community is more settled, savvy, and middle-class, and it is acutely aware of the harsh national Klieg lights pointed at it. Its political participation is a complicated coping dance motivated not just by its economic interests but also the need to cooperate with anti-terrorism efforts without ceding civil or religious rights.

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  • There are about 35 bars in Hamtramck. That may sound like a lot, but there were 200 before Muslims started displacing Poles. Some of the former bars have been converted into mosques such as the Masjid Al-Iman Al-Ghazalli on Joseph Campau Street.They look like the poor cousins of Hamtramck's grand churches, especially the tall and majestic St. Florian that looms over the town
  • Fox & Friends' Pete Hegseth performed a typical hit job, finding an obligatory Polish American to say on camera that Muslims aren't "ready for Western culture yet."
  • most of the people protesting the muezzin's call weren't locals but Christian fundamentalists sent from neighboring towns, some in Ohio. Greg Kowalski, a retired editor of the local Observer & Eccentric newspaper chain, confirms the same. Indeed, he says he was contacted by Christian attorneys in Chicago offering their services pro bono to stop the call. But Majewski insists the protesters didn't understand that the call was constitutionally protected speech; the council couldn't ban it any more than it could cut off the church bells that ring every hour. The council meeting that became the focus of protests was in fact never about banning the call; the aim was just to regulate its volume and timing.
  • If anything, says Kowalski, a lifelong Hamtramck resident, Muslims have been far less aggressive in remaking the city compared to earlier European immigrants. The retiree, who volunteers at the Hamtramck Historical Museum, believes the current transition is far less contentious than the early-20th century conflict between the new Polish arrivals and the previously dominant Germans. The two groups already had some bad blood between them from the old country. Germans, who outnumbered Poles 10–1 in 1900, pulled every trick in the book to prevent the Polish from gaining power, including stopping voting at 4 p.m., one hour before the Polish factory workers got off. They also held citywide elections for City Council rather than electing representatives by district—a system that still persists—to prevent Pole-heavy neighborhoods from getting a foothold in the local government.

  • The animosities within the Islamic community are probably fiercer than the divisions between Muslims and everyone else. East-Asian Bangladeshi Muslims (20 percent of Hamtramck's population) don't have much in common with Middle Eastern Yemeni Muslims (also 20 percent), who don't have much in common with European Bosnian Muslims (7 percent) and so on. Over the past two decades, strong disagreements between these groups, but also within them, have broken out. For example, various Bangladeshi factions, who tend to be the most politically active group, fought so hard over whose favorite icon from back home should be used when picking honorary names for streets that the whole project had to be dropped. If Hamtramck's politics show anything, it is the crudeness of viewing Muslims as a monolith whose religious identity trumps its linguistic, cultural, political, and economic interests.
  • The diverse political motivations and interests of the Muslim council members make it difficult for them to come together as a block, notes Kowalski. It also makes them similar to local politicians everywhere. One of the few times they did unite was over a barnyard animal ordinance two years ago. A burgeoning urban farm movement pushed the council to allow small barnyard animals in backyards. But this threatened local Muslim merchants, who control the live chicken business in town. They successfully lobbied some of the Muslim council members to make an exception in the final bill. The upshot is that people can now keep rabbits, ducks, and pigeons—but chickens are a no-no.

    "You can tie [that debate] to religion if you want," mused Majewski when queried about the incident. "But it's really got more to do with internal Hamtramck politics." In other words, the grandest Muslim conspiracy in Hamtramck aimed to advance not Shariah law but old-fashioned low-stakes crony capitalism.

  • Hamtramck is poor—at least 50 percent of its population consists of recent immigrants who work in trucking, cabbing, or house cleaning or run small mom-and-pop stores—but it couldn't be more different from Jindal's imaginary European no-go ghettos. In the last few years it has become a trendy spot for hipsters priced out of Detroit's reviving downtown but who want good ethnic eateries, a cool bar scene, and cheap housing. (The average home here costs $50,000; an Albanian house painter told me that's a third of what a home costs in his country.)
  • Al-Haramain represents the live-and-let-live version of Islam that has established itself in America. "I don't see much radicalization among Muslims in Hamtramck," observes Andriy Zazulya, a Ukrainian student in his mid-20s who came to America with his family nine years ago. "They have the same aspirations as every other immigrant group here. And the immigrant bond that we all share is much stronger than any religious differences."
  • American Muslims were turning solidly Republican before 9/11 interrupted the process. That makes sense because Muslims are naturally conservative, argues Osama Siblani, a Lebanese-American engineer who founded the Dearborn-based Arab American News in 1984. George W. Bush was the community's clear favorite in the 2000 election, because he combined his conservatism with calls for a "humble" foreign policy and opposition to racial profiling. Siblani's paper gave Bush a ringing endorsement, and the Republican went on to win 71 percent of the national Muslim vote, prompting Weekly Standard editor Bill Kristol, no dove, to identify Siblani among the people Bush should thank for his victory.
  • even before Donald Trump called for banning Muslims from the U.S. and Newt Gingrich laid out a proposal to require loyalty oaths, the GOP started to lose the Islamic vote. In the aftermath of the September 11 attacks, hawkish Republicans began to demonize Shariah and questioned Islam's compatibility with American values. And as some in the GOP rejected Muslims, they returned the favor. In the 2016 presidential primaries, 59 percent of Dearborn's Muslims voted for Bernie Sanders, a Jewish socialist. In Michigan, they helped fuel his upset victory over Hillary Clinton.
  • One issue that spurred action was a desire for more resources to help absorb refugees of the Iraq War, many of whom were clustering in East Dearborn and straining public services, especially schools. Dearborn authorities wanted to simply bus the kids to West Dearborn schools, but Siblani used his newspaper and his clout to campaign successfully for a $150 million millage to build three new schools in East Dearborn. Arabs also sought and won spots on school boards, campaigning to address the special needs of Muslim kids, such as halal lunches and bilingual education.
  • It is notable that all of Dearborn's Muslim City Council members, in contrast to their Hamtramck counterparts, have assumed American names such as Susan Dabaja, Mike Sareini, Robert Alex Abraham, and David Bazzy. They aren't the only ones. I met one second-generation Lebanese Christian businessman who assumed a milquetoast American name after 9/11, switching because he was afraid for his children and grandchildren. "I've read American history, and I know what happened to Japanese Americans in World War II," he shudders. The fear of internment camps haunts many Dearborn Arabs, Siblani affirms.
  • After 9/11, the feds illegally detained 1,400 Arab-American Muslims, many from Dearborn, sending shockwaves through the community. Despite that, about 4,000 of them voluntarily signed up as translators and agents for the CIA and FBI. Meanwhile, many Michigan Muslims used their familiarity with the Middle East to obtain lucrative defense contracts during the Iraq War, making veritable fortunes. But the biggest boon for Dearborn was, paradoxically, the PATRIOT Act. The feds used that law to crack down on Muslim charities sending money overseas for relief efforts out of suspicion that they were using philanthropy as a cover to fund militant outfits such as Hamas and Hezbollah. This spooked Dearborn Muslims into keeping their almsgiving closer to home.
  • An influx of wealth within the community combined with rising Islamophobia outside, he argues, retarded the normal process of outward mobility. Dearborn has become a safe haven for Arab Muslims, so that even as they become more affluent, they don't necessarily move to tonier suburbs—or at least not ones too far from Dearborn. As a result, the town has become an enclave, observes Matthew Stiffler, a Lebanese Christian researcher at Dearborn's Arab American National Museum. Muslims can visit mosques, patronize Arabic-speaking doctors, send their kids to predominantly Arab public schools, and eat at halal restaurants without having to venture outside city limits.

    Many conservatives see this and scream "Dearbornistan." But the city's Muslims say they have built parallel institutions as an act of self-protection, largely to avoid uncomfortable encounters with people who scream things like "Dearbornistan."

  • Shiites see Al Qaeda and ISIS—the worst 21st century terrorist groups—as Sunni terrorists, not "Islamic" terrorists. They don't think 9/11 or the San Bernardino and Orlando attacks have any more to do with them than the Catholic pedophilic priest scandal has to do with Protestants.
  • younger, college-educated, American-born Muslims are more likely to want to stand up to the authorities and defend their civil rights. Many of them condemn their elders as collaborators
  • the hijab is experiencing something of a revival among Michigan's Muslims—but not because the community is coming under the grip of some retrograde form of patriarchal Islam. Rather, women are donning it as a symbol of resistance to demands for mainstream conformity. Several Muslim men told me that they'd feel better if their wives ditched their headscarves to avoid harassment. But the wives themselves were digging in their heels, because they wanted to fight for the space to practice their faith on their own terms.
  • The central paradox that American Muslims confront is that they are being challenged to assimilate in mainstream America, even as mainstream American has turned suddenly hostile to them.
  • there are two potential tension points between the Muslims and other Americans, one involving sexual politics and the other involving religious speech. In both cases, the conflict doesn't involve American conservatives who oppose the Muslim presence but American progressives who support it
  • Like Christian puritanism, Muslim puritanism is a lifestyle choice. The crucial thing is that the moral high ground in the American Islamic community is on the side of educating and empowering women.
  • Elturk, who has a son in the Marines, says that there is growing sentiment among Muslims that anti-apostasy laws don't represent the true teachings of the Koran. But he acknowledges that most Muslims, including him, believe in setting outside limits to free speech when it comes to religion. A 2012 Wenzel Strategies poll found that 58 percent of Muslim Americans believe criticism of Muhammad should not be protected under the First Amendment. If he were president, Elturk imagines, he would hold a multi-faith conclave to draw up red lines for every religion beyond which free speech rights would not be protected. "If non-Muslim Americans understood that Muslims love the prophet even more than their children and parents, they'd see why insulting him is unacceptable," he says. This betrays a fundamental inability to comprehend that such restrictions would eviscerate both free speech and the separation of church and state.
  • How threatening are these Muslim attitudes to bedrock liberal values? Given how small the Muslim presence in America is, not very. If this presence grows substantially, it will certainly affect the national conversation on religious speech and gay rights, just as the Catholic presence has affected the debate over abortion and reproductive rights—and the Jewish presence has affected the debate over Middle Eastern policy. But Muslims will not just influence the culture; they will be influenced by it. Islam in the West loses about a fourth of each Muslim-born generation. If Muslim numbers increase, interaction with the rest of America will splinter the community's already fraught cohesiveness. "There will be Democratic Muslims and Republican Muslims and civil libertarian Muslims and socialist Muslims and progressives and conservatives," Siblani predicts.
Ed Webb

Muslim men need to understand that the Quran says they should observe hijab first, not ... - 0 views

  • Muslim men need to understand that the Quran says they should observe hijab first, not women
  • People often conflate “hijab” and “headscarf”. Wearing the headscarf is one form of hijab, but men often forget that hijab is much more. And at the genesis of the hijab discussion, the Quran commands men to not stare at women and to not be promiscuous. The Quran 24:31 obliges men to observe modesty: “Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.”

    This verse rebukes forced laws on women that claim “women must cover otherwise men are distracted”. It destroys rape culture because it commands men to reform themselves first and exclusively. It demolishes complaints that what a woman is wearing is “too provocative”, whatever that means, because it flat out forbids men from gawking at women.

  • Hijab is a critically important Islamic teaching. No one denies this. But it seems to me that too many men forget it applies to us first. Let’s stop obsessing over women, and worry about reforming ourselves first. That apparently novel idea is indeed the true jihad and true meaning of hijab.
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  • here’s another novel idea for those seeking to understand how hijab applies to Muslim women.

    Ask them.

Ed Webb

I Was a Muslim in the Trump White House-and I Lasted Eight Days - The Atlantic - 0 views

  • Over the Obama years, right-wing websites spread  an abundance of absurd conspiracy theories and lies, targeting some American Muslim organizations and individuals––even those of us serving in government. They called us “terrorists,” Sharia-law whisperers, or Muslim Brotherhood operatives. Little did I realize that some of these conspiracy theorists would someday end up in the White House.
  • The incoming and now departed national security adviser, Michael Flynn, had said things like “fear of Muslims is rational.” Some colleagues and community leaders encouraged me to stay, while others expressed concern for my safety. Cautiously optimistic, and feeling a responsibility to try to help them continue our work and be heard, I decided that Trump's NSC could benefit from a colored, female, hijab-wearing, American Muslim patriot.
  • On Monday, January 23, I walked into the Eisenhower Executive Office Building, with the new staffers there. Rather than the excitement I encountered when I first came to the White House under Obama, the new staff looked at me with a cold surprise. The diverse White House I had worked in became a monochromatic and male bastion.
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  • This was not typical Republican leadership, or even that of a businessman. It was a chaotic attempt at authoritarianism––legally questionable executive orders, accusations of the press being “fake,” peddling countless lies as “alternative facts,” and assertions by White House surrogates that the president’s national security authority would “not be questioned.”
  • The executive order banning travelers from seven Muslim-majority countries caused chaos, without making America any safer. Discrimination that has existed for years at airports was now legitimized, sparking mass protests, while the president railed against the courts for halting his ban. Not only was this discrimination and un-American, the administration’s actions defending the ban threatened the nation’s security and its system of checks and balances.
  • Neo-Nazi writers, now on the White House staff, have claimed that Islam and the West are at war with each other. Disturbingly, ISIS also makes such claims to justify their attacks, which for the most part target Muslims. The Administration’s plans to revamp the Countering Violent Extremism program to focus solely on Muslims and use terms like “radical Islamic terror,” legitimize ISIS propaganda and allow the dangerous rise of white-supremacist extremism to go unchecked.

    Placing U.S. national security in the hands of people who think America’s diversity is a “weakness” is dangerous. It is false.

Ed Webb

Mother of "cucumber, not cooker bomb" toddler speaks up - 0 views

  • While I’m upset at the way the teachers in my son’s school dealt with this matter, I feel sympathy for the teachers who have been forced to act as “security services” in schools. They are given 1-2 hours training and are expected to spot the very complex signs of “radicalisation”. Unfortunately, too many of these “signs” focus on the Muslim Community.
  • Let our teachers teach rather than behave like the police or like spies!
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    Prevent is a frigging disaster, and the US is planning to copy it.
Ed Webb

Liberal Islamophobia: Anti-Muslim hostility is not just a conservative phenomenon | Mid... - 0 views

  • it would be wrong to view Islamophobia as a strictly conservative phenomenon. Polling data indicate that 49 percent of Democrats hold unfavourable views of Islam. Also, Brookings Institution scholar Shadi Hamid has argued that US President Barack Obama, a Democrat, holds views that amount to “Islamic exceptionalism”. Hamid argues that Obama’s statements about Muslims suggest that he is “frustrated by Islam” and that he has bought into Samuel Huntington’s “clash of civilizations” thesis
  • American news media, including liberal outlets, have done a poor job contextualising stories about Muslims and Islam. A growing body of empirical research into American news media coverage of Islam reveals deeply problematic patterns - negative, stereotypical portrayals, almost no Muslim sources, and few mention of Muslims or Islam in the context of positive news. That American news outlets apply the “terrorism” description almost exclusively to Muslim-perpetrated violence cannot be lost on anyone paying attention
  • while denunciations of terrorism by Muslim groups generally go unreported, Islamophobic statements drive news narratives
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  • the CIA estimates that there are around 30,000 Muslim jihadists in the entire world. A Kurdish leader has suggested that the CIA underestimates the jihadist threat, and claims that the total number is closer to 200,000. Even assuming the larger figure, jihadists represent a grand total of 0.01 percent of the world’s 1.8 billion Muslims
  • A 2011 Gallup poll found that American Muslims were the least likely of all polled American religious groups to accept vigilante violence against civilians. In all, 26 percent of American Protestants, 27 percent of Catholics, 22 percent of Jews, 19 percent of Mormons, 23 percent of atheists, but just 11 percent percent of Muslims said that it is “sometimes justified” for an “individual person or a small group of persons to target and kill civilians”.
  • Glaringly absent from American news media are opinion polls showing that Muslims are no more likely to accept violence than other groups. For instance, a 2011 Gallup World Violence poll showed that Muslims were just as likely as non-Muslims to reject vigilante acts of violence against civilians
  • Media scholar Jack Shaheen carried out a content analysis of more than 900 Hollywood movies featuring Arab or Muslim characters. Shaheen found Muslim characters are almost never cast in positive or neutral roles. The overwhelming majority of films that feature Arab or Muslim characters cast them as enemies, terrorists, violent, savage or backwards
  • compared to other threats of violence, Muslim terrorism garners exaggerated attention in American news and politics.
  • In the 14 years since 1 January, 2002, Muslim terrorists have killed 45 Americans in the United States, a smaller number than right-wing conservative terrorists have killed during the same time period. Also, since the start of 2002, there have been more than 200,000 firearm-related homicides in the United States
  • More realistic, proportionate presentations would greatly improve American political life. However, given the extent to which the Islamophobia industry is funded, people shouldn’t hold their breath waiting for fairer, less sensational presentations.
Ed Webb

Divide and misrule: Cameron's policy on British Muslims | Middle East Eye - 0 views

  • there is no evidence of any estrangement from Michael Gove and his neocons in Mr Farr's section of the Muslim Brotherhood review. Mr Farr has bought wholesale into the idea of "non-violent extremism", the core idea lies at the heart of contemporary British anti-terrorist strategy.

    This doctrine asserts that extremists are not simply those who commit acts of terrorism, but also include those who think thoughts which the state disapproves of, or behave in ways which the state dislikes. 

  • His section of the Muslim Brotherhood review notes that Interpal, the Muslim charity which works in Gaza, was designated as a terrorist group by the US Treasury in 2003.

    It then adds that Interpal has been "investigated three times by the Charity Commission in the UK". However, Mr Farr’s review fails to mention that the crucial fact the Charity Commission cleared the charity of wrongdoing, links to terrorism and misuse of funds (though it did say it needed to be more rigorous dealing with local partners in the Middle East).

    This is disturbing. Mr Farr highlighted the fact that the United States classified Interpal as a terrorist group, but failed to balance this by pointing out that Interpal is regarded as entirely lawful in the UK. Why give priority to the views of a foreign government?

    Crucially Mr Farr also failed to notice the relevant point that bigotry towards Muslims in the United States means that there are grounds for believing that the US classification is politically motivated.

  • a newspaper was forced to apologise to Interpal in 2006 for an article containing remarks that said the charity was connected to a terrorist organisation
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  • A form of soft apartheid is at work here, and British government policy is now making a distinction between good (officially approved) Muslims and bad (officially disapproved) Muslims. This is intolerant, and in my view contrary to the British values David Cameron claims to represent
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